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This is a description and investigation of the pre-conditions and assumptions of philosophy, which are shown to be relative, not essential, as traditionally believed.

philosophical reasoning, style, arguments, subject-matter.

Ulrich Meyer defends a novel theory about the nature of time, and argues against the consensus view that time and space are fundamentally alike. He presents the first comprehensive defense of a 'modal' account, which emphasizes the similarities between times and possible worlds in modal logic, and is easily reconciled with the theory of relativity.

Acknowledgements Andrea Scarantino, Nicholas Shea, Mark Sprevak, and three anonymous referees provided incisive and constructive comments, for which I am very grateful. In 2012, earlier versions of this paper were delivered in Edinburgh, at the Joint Session in Stirling, and at a workshop on natural information in Aberdeen. I thank participants for their feedback.

This paper argues that modal realism has a problem with mathematical impossibilities. Due to the peculiar way it treats both propositions and mathematical objects, modal realism cannot distinguish the content of different mathematically impossible beliefs. While one might be happy to identify all logically impossible beliefs, there are many different mathematically impossible beliefs, none of which is a belief in a logical contradiction. The fact that it cannot distinguish these beliefs speaks against adopting modal realism.

The discourse on climate politics so far is an expert and elitist discourse in which peoples, societies, citizens, workers, voters and their interests, views and voices are very much neglected. So, in order to turn climate change politics from its head onto its feet you have to take sociology into account. There is an important background assumption which shares in the general ignorance concerning environmental issues and, paradoxically, this is in corporated in the specialism of environmental sociology itself — this (...) is the category of ‘the environment’. If ‘the environment’ only includes everything which is not human, not social, then the concept is sociologically empty. If the concept includes human action and society, then it is scientifically mistaken and politically suicidal. (shrink)

Toen Ulrich Libbrecht vanaf de jaren 1970 Vlaanderen en Nederland inspireerde met ‘oosterse wijsheid voor de westerse mens’ was dit pionierswerk. Ondertussen heeft de globalisering zich verder voltrokken, is boeddhisme en meditatie geen exotisme meer en is China dichterbij gekomen. Hoe kijkt de filosoof nu tegen deze ontwikkelingen aan? Dit boek is ontstaan uit gesprekken waarin Libbrecht op een meesterlijke wijze oosterse en westerse inzichten integreert tot een nieuw antwoord op actuele vragen en universele thema’s. Hierin benadrukt hij de (...) waarde van natuur, wetenschap en religieus bewustzijn in de betekenis van re-ligare: herverbinden. In dit boek zet hij geen theorie uiteen, maar neemt de lezer mee op de boeiende weg van het denken, doortrokken van ontroering en een rijke levenservaring. (shrink)

Modern science is, to a large extent, a model-building activity. But how are models contructed? How are they related to theories and data? How do they explain complex scientific phenomena, and which role do computer simulations play here? These questions have kept philosophers of science busy for many years, and much work has been done to identify modeling as the central activity of theoretical science. At the same time, these questions have been addressed by methodologically-minded scientists, albeit from a different (...) point of view. While philosophers typically have an eye on general aspects of scientific modeling, scientists typically take their own science as the starting point and are often more concerned with specific methodological problems. There is, however, also much common ground in middle, where philosophers and scientists can engage in a productive dialogue, as the present volume demonstrates. (shrink)

In Hermann Samuel Reimarus (1694–1768): Classicist, Hebraist, Enlightenment Radical in Disguise, Ulrich Groetsch offers a vivid portrayal of the Enlightenment radical Hermann Samuel Reimarus (1694-1768) and his debt to earlier traditions of scholarship.

Im Hörsaal zeigt sich das europäische Philosophieren jederzeit mündlich und beweglich. Viele pilgerten zwischen 1970 und 1984 nach Paris, wo Michel Foucault dreizehn umfangreiche Vorlesungen hielt. Sein Publikum erstaunte vor dem Wechsel an Themen, Texten und Bildern. Foucault sprach über Machtverhältnisse, Strafregime und diskursive Ordnungen, er thematisierte die Sexualität, das Wahrsagen und wie gut zu leben sei. Seine Anekdoten und Geschichten faszinieren noch in den gedruckten Transkriptionen aller 150 Vorlesungsstunden. Der Essay »Foucault im Hörsaal« versucht den Nachvollzug des mündlichen Foucault (...) und testet den Zusammenhang der mündlich vorgetragenen Gedankenentwicklung. Warum taucht dort - und nur dort - die Figur des Ödipus auf? Es gibt viele rote Fäden im Vortrag Foucaults, der explizit experimentierend ist und sich vom Charakter seiner Bücher deutlich absetzt. Foucault hat Vorlesungen eher wie politische Interventionen als lebhafte Ansprachen gestaltet; er adressiert seine Zuhörer als Zeitgenossen mit offenem Erwartungshorizont. -- Page 4 of cover. (shrink)

This book answers questions about secularization: Does it dissolve religion, or transform it into faith in a universally valid value? Is it restricted to the west or can it occur everywhere? Using ideas of Max Weber, the book conceives secularization as a process comparable to the rational development of science and production. What is the value secularization propagates? Sifting historical texts, Steinvorth argues the value is authenticity, to be understood as being true to one's talents developed in activities that are (...) done for their own sake and provide life with meaning, and as unconditionally commanded. How can a value be unconditionally demanded? This question leads to an investigation of the self that combines Kant's ideas on the conditions of the possibility of experience with modern brain science, and to the metaphysical deliberation whether to prefer a world with creatures able to do both good and evil to one without them. It is not enough, however, to point to facts. We rather need to understand what secularization, religion and their possible rationality consist inches Max Weber's sociology of religion has provided us with the conceptual means to do so, which this book develops. Secularization is rediscovered as the same progress of rationality in the sphere of religion that we find in the development of the spheres of science, art, the economy and politics or public affairs. It proves to be the perfection rather than the dissolution of religion - a perfection that consists in recognizing authenticity as the successor of the absolute of religion. (shrink)

Morality and economic rationality: integrative economic ethics as the rational ethics of economic activity; Part II. Reflections on the Foundations of Economic ...

This study confronts the current crisis of churches. In critical and creative conversation with the German theologian Ernst Troeltsch (1865-1923), Ulrich Schmiedel argues that churches need to be "elasticized" in order to engage the "other." Examining contested concepts of religiosity, community, and identity, Schmiedel explores how the closure of church against the sociological "other" corresponds to the closure of church against the theological "other." Taking trust as a central category, he advocates for a turn in the interpretation of Christianity-from (...) "propositional possession" to "performative project," so that the identity of Christianity is "done" rather than "described." Through explorations of classical and contemporary scholarship in philosophy, sociology, and theology, Schmiedel retrieves Troeltsch's interdisciplinary thinking for use in relation to the controversies that encircle the construction of community today. The study opens up innovative and instructive approaches to the investigation of the practices of Christianity, past and present. Eventually, church emerges as a "work in movement," continually constituted through encounters with the sociological and the theological "other.". (shrink)

In this paper, the relations between science and technology, intervention and representation, the natural and the artificial are analysed on the background of the formation of modern science in the sixteenth century. Due to the fact that technique has been essential for modern science from its early beginning, modern science is characterised by a hybridisation of knowledge and intervention. The manipulation of nature in order to measure its properties has steadily increased until artificial things have been produced, such as laser (...) beams, chemical compounds, elementary particles. Furthermore, the structural bracing of natural science, technological development, and industrial exploitation of nature go also back to the foundation of modern science. In order to strengthen the debate on technoscience against this background, the specific characteristics of technoscientific objects have to be clarified as have the specific characteristics of the social organisation of technoscience and its performance. (shrink)

Der interdisziplinäre "Wiener Kreis" (der "Wissenschaftlichen Weltauffassung", des "Logischen Empirismus") entstand um Moritz Schlick im Wien der Zwischenkriegszeit. Er ist bis heute nicht nur in den exakten Wissenschaften und der analytischen Philosophie allgegenwärtig. Er hat darüber hinaus Forschungsfelder wie Ökonomie, Architektur (Werkbund und Bauhaus), Psychologie (Gestalttheorie) oder moderner Literatur mitbestimmt. Seine Wirkung reicht von sozialen Reformbewegungen (Siedlerbewegung) bis in die Kunst der Neuen Sachlichkeit.