On September 12, 1949, the liberal politician Theodor Heuss, party leader of the „Freie Demokratische Partei“ (FDP), was elected by the Bundesversammlung (Federal Convention) as the first Bundespräsident, i. e. head of state, of the newly founded Bundesrepublik Deutschland. As a young man Heuss had been a close friend and political ally of Friedrich Naumann, the protestant pastor and left wing liberal politician, supported by Ernst Troeltsch. Heuss then working as a political journalist for liberal newspapers and Naumann’s weekly (...) journal Die Hilfe, was an admirer of Troeltsch, and since 1910 they often met in Heidelberg, at Villa Fallenstein, Ziegelhäuser Landstraße 17, where Max and Marianne Weber as well als the Troeltschs lived; Heuss frequently visited Max Weber’s Sunday jour fixe. When in 1915 Troeltsch became a professor at the Philosophical Faculty of Berlin University Heuss regularly kept in contact with him especially through Hans Delbrück’s „Mittwochabend“, a weekly gathering of liberal intellectuals, professors, politicians and journalists discussing political reforms and the ongoing war. Both Troeltsch and Heuss, 19 years younger, demanded the democratization of the Deutsches Reich, and after the end of the war and the revolution of 1918/19 they became members of the newly founded left wing liberal party „Deutsche Demokratische Partei“ (DDP). After Troeltsch’s sudden death on February 1st, 1923, Heuss wrote an obituary, and, together with his wife Elly Heuss-Knapp, attended the funeral service conducted by Adolf von Harnack. Heuss was a member of the „Demokratischer Klub Berlin“, founded in 1919 by liberal politicians, bankers and academics to regularly discuss the political situation of the new democratic state, the Weimar Republic. Unknown until now, seven weeks after Troeltsch’s death the „Demokratische Klub“ invited its members (the club only had male mebers!) to a memorial act for Troeltsch. On this occasion Heuss delivered a speech „Zu Ernst Troeltschs Gedächtnis“ („To the Memory of Ernst Troeltsch“) which is published here for the first time. (shrink)

Seit dem 2. nachchristlichen Jahrhundert werden die Schriften von Aristoteles kommentiert. Diese Ausgabe enthält griechische Kommentare zu seinem Werk vom 3. bis 8. Jahrhundert n. Chr., u. a. von Alexander von Aphrodiensias, Themistios, Joh. Philoponus, Simplicius in griechischer Sprache.

At long last a comprehensive tool in English for a better understanding of the most basic terms in Aristotle's philosophy. A careful comparison of the original Greek, medieval and renaissance Latin translations and a reappraisal of English usage make the work a definitive source for the precise grasp of what has been the historical Aristotle as far as the documents permit one to judge. -- provided by the publisher.

von Gustav Adolf Seeck ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Z 50.598-31/34.

l. bd. Der mann und sein werk. Die frühschriften.--2. bd. Morgenröte fröhlicher wissenschaft.--3. bd. Also sprach Zarathustra.--4. bd. Die umwertung und die neue rangordnung.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The paper discusses the active part in the process of perceiving, usually expressed by the Greek word krinein. It is argued that krinein in one of its uses means "to judge" in the sense of judging a case, i. e. deciding it. It is not used for making statements. A second meaning of the Greek word is that of discerning or discriminating, and it is this meaning that plays a central part in Aristotle's theory of perception.

The Theme A substance is a composite particular. If it is composed of further particulars, will the substance itself be one or many? ...

Adorno's efforts to salvage the contemporaneity of Hegel's thought form part of his response to the increasingly tight net of social control in the aftermath of ...

I try to show that Aristotle does not restrict 'praxis' to those activities which have their end in themselves. NE VI 5, 1140b6-7 need not to be taken as an argument in favour of the restricted interpretation: the wording of the passage is compatible with the interpretation that the end of a praxis is (another) praxis (e.g. eupraxia), the end of a poiesis on the other hand is never a poiesis. This interpretation fits better the use of 'praxis' throughout (...) the NE. MM A 34, 1197a4-12 is discarded since the MM is not written by Aristotle. Next I discuss the relation between the verbs 'prattein' and 'poiein' on the one hand and the corresponding nouns 'poiesis' and 'praxis' on the other, in order to determine their exact meaning. To conclude, Aristotle's distinctions are compared to certain tenets of H. Arendt in her 'Vita Activa'. (shrink)

Commentaries on Aristotle's writings have been produced since the 2nd century AD. This edition contains Greek commentaries on his work from the 3rd to the 8th centuries AD by, among others, Alexander of Aphrodiensias, Themistios, Joh. Philoponus, Simplicius in Greek.

The question as to what makes a perfect Aristotelian syllogism a perfect one has long been discussed by Aristotelian scholars. G. Patzig was the first to point the way to a correct answer: it is the evidence of the logical necessity that is the special feature of perfect syllogisms. Patzig moreover claimed that the evidence of a perfect syllogism can be seen for Barbara in the transitivity of the a-relation. However, this explanation would give Barbara a different status over the (...) other three first figure syllogisms. I argue that, taking into account the role of the being-contained-as-in-a-whole formulation, transitivity can be seen to be present in all four first figure syllogisms. Using this wording will put the negation sign with the predicate, similar to the notation in modern predicate calculus. (shrink)

Adolf Reinach was a German phenomenologist and legal theorist. This is a previously-unpublished translation of Reinach’s 1905 dissertation for his PhD earned under Theodor Lipps at the University of Munich, which was published as “Über den Ursachenbegriff im geltenden Strafrecht” , and reprinted in Adolf Reinach, Sämtliche Werke. Textkritische Ausgabe [Collected Works: Critical Edition], Karl Schuhmann & Barry Smith, eds., 2 vols. , pp. 1–43.

This is a German translation with commentary of Aristotle’s Prior Analytics, Book I. The introduction (‚Einleitung‘, pp. 97–182) contains a concise history of the reception of Aristotle’s syllogistic from Theophrastus to Kant and Hegel. The commentary places special attention to the modal chapters (i. e. I 3 and 8–22). Aristotle’s modal syllogistic is treated with more sympathy than in other modern commentaries and discussions of this part of Aristotle’s logic.

This volume makes available in English for the first time Adorno’s lectures on metaphysics. It provides a unique introduction not only to metaphysics but also to Adorno’s own intellectual standpoint, as developed in his major work Negative Dialectics. Metaphysics for Adorno is defined by a central tension between concepts and immediate facts. Adorno traces this dualism back to Aristotle, whom he sees as the founder of metaphysics. In Aristotle it appears as an unresolved tension between form and matter. (...) This basic split, in Adorno’s interpretation, runs right through the history of metaphysics. Perhaps not surprisingly, Adorno finds this tension resolved in the Hegelian dialectic. Underlying this dualism is a further dichotomy, which Adorno sees as essential to metaphysics: while it dissolves belief in transcendental worlds by thought, at the same time it seeks to rescue belief in a reality beyond the empirical, again by thought. It is to this profound ambiguity, for Adorno, that the metaphysical tradition owes its greatness. The major part of these lectures, given by Adorno late in his life, is devoted to a critical exposition of Aristotle’s thought, focusing on its central ambiguities. In the last lectures, Adorno’s attention switches to the question of the relevance of metaphysics today, particularly after the Holocaust. He finds in metaphysical experiences, which transcend rational discourse without lapsing into irrationalism, a last precarious refuge of the humane truth to which his own thought always aspired. This volume will be essential reading for anyone interested in Adorno’s work and will be a valuable text for students and scholars of philosophy and social theory. (shrink)

I argue, firstly, that the accounts of 'accident' in Aristotle's Met. V 30 and in Top. I 5 cannot be used to elucidate each other: the Metaphysics passage tries to disentangle the uses of a Greek word, the Topics passage introduces technical terms for Aristotle's semantics. I then argue that the positive definition in Top. I 5 is to be understood in the following way: X is an accident of Y iff X belongs to Y and if there (...) is a Z such that X can belong to Z and also not belong to Z. Thus, being white is an accident of snow. I finally argue that certain shortcomings in the Topics account lead Aristotle to redefine accident in the Posterior Analytics. (shrink)

This volume presents fourteen essays by leading figures in the fields of ancient philosophy and contemporary metaphysics, discussing Aristotle's theory of the unity and identity of substances, a topic that remains at the center of metaphysical enquiry. The contributors examine the nature of essences, how they differ from other components of substance, and how they are related to these other components. The central questions discussed are: What does Aristotle mean by "potentiality" and "actuality?" How do these concepts explicate (...) matter and form, and how are they related to the actuality of a substance? What is the role of actuality in accounting for the unity and identity of substance? These questions are crucial to an understanding of the unity of composite substances and their identity over time. The aim of the volume is both exegetical and philosophical: to give answers to central problems in Aristotle's metaphysics, and also to stimulate further investigation of the problems defined and the controversies embodied. (shrink)