Die Frage nach der Begrundung ethischer Verbindlichkeit und der Geltung ethischer Normen steht im Zentrum der Ethik als Wissenschaft. Diese Grundfragen der Normativitat aus verschiedenen Blickwinkeln zu beleuchten, ist Ziel der Beitrage dieses Bandes. Im ersten Teil werden zunachst die Grundlagen der Normativitat behandelt. Die Beitrage des zweiten Teils setzen sich mit Normativitat unter besonderer Berucksichtigung der Stellung des Individuums auseinander. Der dritte Teil fasst schliesslich normative Fragen gesellschaftlicher Ordnung in den Blick, wobei auch spezifische Probleme aus den Bereichsethiken behandelt (...) werden. Der Band versammelt Essays fuhrender deutscher Ethiker, die ihre je unterschiedlichen inhaltlichen Positionen in den Diskurs der Normativitat einbringen. (shrink)

First published in 1962, this is a book about Marx and Freud - the two intellectual giants of the 20th century.

During the last 25 years, a large number of publications on the history of analytic philosophy have appeared, significantly more than in the preceding period. As most of these works are by analytically trained authors, it is tempting to speak of a 'historical turn' in analytic philosophy. The present volume constitutes both a contribution to this body of work and a reflection on what is, or might be, achieved in it. The twelve new essays, by an international group of contributors, (...) range from case studies on individual philosophers through discussions of broader themes in the history of analytic philosophy to related methodological reflections. (shrink)

In this paper, I present an outline of the oppression account of cultural appropriation and argue that it offers the best explanation for the wrongfulness of the varied and complex cases of appropriation to which people often object. I then compare the oppression account with the intimacy account defended by C. Thi Nguyen and Matt Strohl. Though I believe that Nguyen and Strohl’s account offers important insight into an essential dimension of the cultural appropriation debate, I argue that justified objections (...) to cultural appropriation must ultimately be grounded in considerations of oppression as opposed to group intimacy. I present three primary objections to the intimacy account. First, I suggest that in its effort to explain expressive appropriation claims (those that purportedly lack an independent ground), the intimacy account doubles down on the boundary problem. Second, I question whether group intimacy possess the kind of bare normativity that Nguyen and Strohl claim for it. Finally, I argue that these objections give us reason to accept the importance of group intimacy to the cultural appropriation debate, but question the source of its significance as identified by Nguyen and Strohl. (shrink)

An account of non-existing objects called 'classical possibilism', according to which objects that don't actually exist do exist in various other ways, is implemented in a two-dimensional modal logic with non-traditional predication theory. This account is very similar to Priest's, but preserves bivalence and does not endorse dialethism. The power of classical possibilism is illustrated by giving some examples that makes use of a description theory of reference. However, the same effect could also be achieved in a more Millian fashion. (...) It is argued that classical possibilism is ontologically more neutral than is commonly thought, because it allows for the formulation of various forms of reductionism within the object language. (shrink)

Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...) the systematic nature of appropriative harms may allow us to sidestep the problem of essentialism, but not without cost. (shrink)

This translation of four of Plato's dialogues brings these classic texts alive for modern readers. Allen introduces and comments on the dialogues in an accessible way, inviting the reader to re-examine the issues Plato continually raises.

A family heirloom. An endangered species. An ancient piece of pottery. A threatened language. These things differ in myriad ways, but they are tied together by a common thread: they are all examples of things that call out to be saved. The world is brimming with things worth saving, and we have limited time and resources. How do we decide what to save? Why do we make these choices? -/- Philosopher Erich Hatala Matthes explores these questions as they surface (...) in radically diverse contexts--from museums to TikTok, and from National Parks to the corner of your attic. Matthes illustrates the deep relationship between the things we might save and our sense of self. If our cares and concerns are a fundamental part of our identity, then what we care for and preserve will play a significant role in shaping and maintaining our understanding of who we are. In a world in which everything that we care about is subject to powerful forces of change--from climate disturbance and armed conflict, to social transformation and the wear and tear of time--the terms on which we confront change will be key to whether and how we can save the things we care about in the ways that really matter to us. Will change be foisted upon us? Or is there a role for us to play in rejecting, influencing, or managing change? As he explores these questions, Matthes tackles related themes such as authenticity, agency, and appropriation: Who exactly should be responsible for saving things, and on whose behalf should such efforts be pursued? These are all essential elements to a fuller understanding of what to save and why. (shrink)

In Man for Himself , Erich Fromm examines the confusion of modern women and men who, because they lack faith in any principle by which life ought to be guided, become the helpless prey forces both within and without. From the broad, interdisciplinary perspective that marks Fromm’s distinguished oeuvre, he shows that psychology cannot divorce itself from the problems of philosophy and ethics, and that human nature cannot be understood without understanding the values and moral conflicts that confront us (...) all. He shows that an ethical system can be based on human nature rather than on revelations or traditions. As Fromm asserts, “If man is to have confidence in values, he must know himself and the capacity of his nature for goodness and productiveness.”. (shrink)

The book, with its emphasis on the interaction of microstructures with the entire biosphere, ecosystems etc., and on how micro- and macrocosmos mutually create the conditions for their further evolution, provides a comprehensive framework for a deeper understanding of human creativity in a time of transition.

We introduce an atomic formula ${\vec{y} \bot_{\vec{x}}\vec{z}}$ intuitively saying that the variables ${\vec{y}}$ are independent from the variables ${\vec{z}}$ if the variables ${\vec{x}}$ are kept constant. We contrast this with dependence logic ${\mathcal{D}}$ based on the atomic formula = ${(\vec{x}, \vec{y})}$ , actually equivalent to ${\vec{y} \bot_{\vec{x}}\vec{y}}$ , saying that the variables ${\vec{y}}$ are totally determined by the variables ${\vec{x}}$ . We show that ${\vec{y} \bot_{\vec{x}}\vec{z}}$ gives rise to a natural logic capable of formalizing basic intuitions about independence and dependence. (...) We show that ${\vec{y} \bot_{\vec{x}}\vec{z}}$ can be used to give partially ordered quantifiers and IF-logic an alternative interpretation without some of the shortcomings related to so called signaling that interpretations using = ${(\vec{x}, \vec{y})}$ have. (shrink)

The first of Erich Neumann's works to be translated into English, this eloquent book draws on a full range of world mythology to show that individual consciousness undergoes the same archetypal stages of development as has human consciousness as a whole. Neumann, one of Jung's most creative students and a renowned practitioner of analytical psychology in his own right, shows how the stages begin and end with the symbol of the Uroboros, or tail-eating serpent. The intermediate stages are projected (...) in the universal myths of the World Creation, Great Mother, Separation of the World Parents, Birth of the Hero, Slaying of the Dragon, Rescue of the Captive, and Transformation and Deification of the Hero. Throughout the sequence the Hero is the evolving ego consciousness. (shrink)

Various contributors to recent philosophy of mathematics havetaken Richard Dedekind to be the founder of structuralismin mathematics. In this paper I examine whether Dedekind did, in fact, hold structuralist views and, insofar as that is the case, how they relate to the main contemporary variants. In addition, I argue that his writings contain philosophical insights that are worth reexamining and reviving. The discussion focusses on Dedekind''s classic essay Was sind und was sollen die Zahlen?, supplemented by evidence from Stetigkeit und (...) irrationale Zahlen, his scientific correspondence, and his Nachlaß. (shrink)

This edited volume explores the previously underacknowledged 'pre-history' of mathematical structuralism, showing that structuralism has deep roots in the history of modern mathematics. The contributors explore this history along two distinct but interconnected dimensions. First, they reconsider the methodological contributions of major figures in the history of mathematics. Second, they re-examine a range of philosophical reflections from mathematically-inclinded philosophers like Russell, Carnap, and Quine, whose work led to profound conclusions about logical, epistemological, and metaphysic.

Those who comment on modern scientific institutions are often quick to praise institutional structures that leave scientists to their own devices. These comments reveal an underlying presumption that scientists do best when left alone—when they operate in what we call the ‘scientific state of nature’. Through computer simulation, we challenge this presumption by illustrating an inefficiency that arises in the scientific state of nature. This inefficiency suggests that one cannot simply presume that science is most efficient when institutional control is (...) absent. In some situations, actively encouraging unpopular, risky science would improve scientific outcomes. 1 Introduction2 Scientists and Bandits3 Choosing an ϵ4 Structure of Communication5 Discussion. (shrink)

In recent philosophy of mathematics avariety of writers have presented ``structuralist''views and arguments. There are, however, a number ofsubstantive differences in what their proponents take``structuralism'' to be. In this paper we make explicitthese differences, as well as some underlyingsimilarities and common roots. We thus identifysystematically and in detail, several main variants ofstructuralism, including some not often recognized assuch. As a result the relations between thesevariants, and between the respective problems theyface, become manifest. Throughout our focus is onsemantic and metaphysical issues, (...) including what is orcould be meant by ``structure'' in this connection. (shrink)

Can we still watch Woody Allen's movies? Can we still laugh at Bill Cosby's jokes? Woody Allen, Kevin Spacey, Dave Chappelle, Louis C. K., J.K. Rowling, Michael Jackson, Roseanne Barr. Recent years have proven rife with revelations about the misdeeds, objectional views, and, in some instances, crimes of popular artists.

Gottlob Frege and Ludwig Wittgenstein (the later Wittgenstein) are often seen as polar opposites with respect to their fundamental philosophical outlooks: Frege as a paradigmatic "realist", Wittgenstein as a paradigmatic "anti-realist". This opposition is supposed to find its clearest expression with respect to mathematics: Frege is seen as the "arch-platonist", Wittgenstein as some sort of "radical anti-platonist". Furthermore, seeing them as such fits nicely with a widely shared view about their relation: the later Wittgenstein is supposed to have developed his (...) ideas in direct opposition to Frege. The purpose of this paper is to challenge these standard assumptions. I will argue that Frege's and Wittgenstein's basic outlooks have something crucial in common; and I will argue that this is the result of the positive influence Frege had on Wittgenstein. (shrink)

In this paper, I argue that norms of artistic and aesthetic authenticity that prioritize material origins foreclose on broader opportunities for aesthetic experience: particularly, for the aesthetic experience of history. I focus on Carolyn Korsmeyer’s recent articles in defense of the aesthetic value of genuineness and argue that her rejection of the aesthetic significance of historical value is mistaken. Rather, I argue that recognizing the aesthetic significance of historical value points the way towards rethinking the dominance of the very norms (...) of authenticity that Korsmeyer endeavors to defend and explain. (shrink)

The philosophy of mathematics has long been an important part of philosophy in the analytic tradition, ever since the pioneering works of Frege and Russell. Richard Dedekind was roughly Frege's contemporary, and his contributions to the foundations of mathematics are widely acknowledged as well. The philosophical aspects of those contributions have been received more critically, however. In the present essay, Dedekind's philosophical reception is reconsidered. At the essay’s core lies a comparison of Frege's and Dedekind's legacies, within and outside of (...) analytic philosophy. While the comparison proceeds historically, it is shaped by current philosophical concerns, especially by debates about neo-logicist and neo-structuralist views. In fact, philosophical and historical considerations are intertwined thoroughly, to the benefit of both. The underlying motivation is to rehabilitate Dedekind as a major philosopher of mathematics, in relation, but not necessarily in opposition, to Frege. (shrink)