Der Aufsatz beschäftigt sich mit zwei Beiträgen zum zweiten Jahrgang der Zeitschrift “Die Kreatur“ (1927/1928) von Ernst Simon und Werner Picht – mit Pichts „Internationale Verständigung“ und Ernst Simons „Das Werturteil im Geschichtsunterricht“. Wie wäre deren Verhältnis zueinander zu beschreiben – als Dialog? Als Koexistenz? Oder als Aneinandervorbeirede? Im Hintergrund steht dabei die methodische Frage, wieviel Wissen über Kontext und Textgeschichte wir benötigen, um die Zeitschrift “Die Kreatur“ als Projekt und ihre Diskurse in ihrem Interagieren, ihrem intellektuellen Austausch (...) oder ihrer Koexistenz lesen und verstehen zu können. (shrink)

This volume has its already distant or1g1n in an inter national conference on Evolutionary Epistemology the editors organized at the University of Ghent in November 1984. This conference aimed to follow up the endeavor started at the ERISS (Epistemologically Relevant Internalist Sociology of Science) conference organized by Don Campbell and Alex Rosen berg at Cazenovia Lake, New York, in June 1981, whilst in jecting the gist of certain current continental intellectual developments into a debate whose focus, we thought, was in (...) danger of being narrowed too much, considering the still underdeveloped state of affairs in the field. Broadly speaking, evolutionary epistemology today con sists of two interrelated, yet qualitatively distinct inves tigative efforts. Both are drawing on Darwinian concepts, which may explain why many people have failed to discriminate them. One is the study of the evolution of the cognitive apparatus of living organisms, which is first and foremost the province of biologists and psychologists (H. C. Plotkin, Ed. , Learning, Development, and Culture: Essays in Evolu tionary Epistemology, New York, Wiley, 1984), although quite a few philosophers - professional or vocational - have also felt the need to express themselves on this vast subject (F. M. Wuketits, Ed. , Conce ts and Approaches in Evolutionary Epistemology, Dordrecht Boston, Reidel, 1984). The other approach deals with the evolution of science, and has been dominated hitherto by (allegedly) 'naturalized' philosophers; no book-length survey of this literature is available at present. (shrink)

Moral perceptualism is the theory that perception and perceptual experience is attuned to moral features in our environment. This idea has received renewed attention in the last 15–20 years, for its potential to do theoretical work in moral epistemology and moral psychology. In this paper, I review the main motivations and arguments for moral perceptualism, the variety of theories that go under the heading of “moral perception,” and the three biggest challenges to moral perception. https://youtu.be/9cc_1zykq80.

Moral perception has made something of a comeback in recent work on moral epistemology. Many traditional objections to the view have been argued to fail upon closer inspection. But it remains an open question just how far moral perception might extend. In this paper, I provide the beginnings of an answer to this question by assessing the relationship between the metaphysical structure of different normative properties and a plausible constraint on which properties are eligible for perceptual awareness which I call (...) the Counterfactual Strengthening Test. Along the way I consider and reject a few other possible constraints on perceptual awareness. I defend the view that moral perception is restricted to the perception of evaluative and pro tanto deontic properties. I conclude with a few gestures toward what this limitation on moral perception may mean for broader moral epistemology. (shrink)

Plato's dialogues frequently criticize traditional Greek myth, yet Plato also integrates myth with his writing. Daniel S. Werner confronts this paradox through an in-depth analysis of the Phaedrus, Plato's most mythical dialogue. Werner argues that the myths of the Phaedrus serve several complex functions: they bring nonphilosophers into the philosophical life; they offer a starting point for philosophical inquiry; they unify the dialogue as a literary and dramatic whole; they draw attention to the limits of language and the (...) limits of knowledge; and they allow Plato to co-opt cultural authority as a way of defining and legitimating the practice of philosophy. Platonic myth, as a species of traditional tale, is thus both distinct from philosophical dialectic and similar to it. Ultimately, the most powerful effect of Platonic myth is the way in which it leads readers to participate in Plato's dialogues and to engage in a process of self-examination. (shrink)

The treatise is engaged in kant's too little noticed aesthetic doctrine of symbolic representation. It furthermore is occupied with the relevance which this doctrine has to enlighten the self-Estimation of literary criticism (theory of literature). The treatise results that kant's doctrine is to be considered as an offer to solve many problems in actually literary criticism (theory of literature).

I focus on the relationship between the coalition of ideas including constructivism and enactivism on the one side, and ontology in general on the other. Based on a certain logico-phenomenological attitude that dominated Polish philosophy in the 20th century I argue that ontology as such is not burdened with realistic or representationalist presumptions. Finally, certain more specific issues raised by the commentators are also addressed, including the very usability of the notion of cognitive niche and its role when it comes (...) to the problem of presentation. (shrink)

Th. 1. Güterlehre. -- Th. 2. Tugendlehre. -- Th. 3. Pflichtenlehre.