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Profile: Boris Hennig
  1. Boris Hennig (forthcoming). Kants Modell Kausaler Verhältnisse. Kant Studien.
    Eric Watkins argues that according to Kant, causation is not a relation between two events, but a relation between the “causality” of a substance and an event. It is shown that his arguments are partly based on a confusion between causation and interaction. Further, Watkins claims that for Kant, causes cannot be temporally determined. If this were true, it would follow that there can be no causal chains, and that all factors that determine the time when an effect occurs do (...)
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  2. Boris Hennig (2013). Constituent Functions Boris Hennig. In Christer Svennerlind, Jan Almäng & Rögnvaldur Ingthorsson (eds.), Johanssonian Investigations. Ontos Verlag. 5--259.
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  3. Boris Hennig (2013). Stephan Schmid . Finalursachen in der frühen Neuzeit: Eine Untersuchung der Transformation teleologischer Erklärungen . Berlin: De Gruyter, 2011. Pp. xii+410. $165.00 (cloth). [REVIEW] Hopos: The Journal of the International Society for the History of Philosophy of Science 3 (1):179-182.
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  4. Boris Hennig (2011). " Insofar as" in Descartes' Definition of Thought. Studia Leibnitiana 43 (2):145-159.
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  5. Boris Hennig (2011). Kants Modell Kausaler Beziehungen. Zu Watkins' Kant and the Metaphysics of Causality. Kant-Studien 102 (3):367-384.
    Eric Watkins argues that according to Kant, causation is not a relation between two events, but a relation between the “causality” of a substance and an event. It is shown that his arguments are partly based on a confusion between causation and interaction. Further, Watkins claims that for Kant, causes cannot be temporally determined. If this were true, it would follow that there can be no causal chains, and that all factors that determine the time when an effect occurs do (...)
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  6. Boris Hennig (2010). Disposition. In Hans Jörg Sandkühler & Others (eds.), Enzyklopädie Philosophie. Meiner Verlag.
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  7. Boris Hennig (2010). Science, Conscience, Consciousness. History of the Human Sciences 23 (3):15-28.
    Descartes’ metaphysics lays the foundation for the special sciences, and the notion of consciousness (conscientia) belongs to metaphysics rather than to psychology. I argue that as a metaphysical notion, ‘consciousness’ refers to an epistemic version of moral conscience. As a consequence, the activity on which science is based turns out to be conscientious thought. The consciousness that makes science possible is a double awareness: the awareness of what one is thinking, of what one should be doing, and of the possibility (...)
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  8. Boris Hennig (2009). Eine Verteidigung des typologischen Artbegriffs. Philosophia Naturalis 46 (2):251-278.
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  9. Boris Hennig (2009). The Four Causes. Journal of Philosophy 106 (3):137-160.
    I will argue that Aristotle’s fourfold division of four causes naturally arises from a combination of two distinctions (a) between things and changes, and (b) between that which potentially is something and what it potentially is. Within this scheme, what is usually called the “efficient cause” is something that potentially is a certain natural change, and the “final cause” is, at least in a basic sense, what the efficient cause potentially is. I will further argue that the essences of things (...)
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  10. Luka Boršić, Mladen Domazet, Pavel Gregorić, Filip Grgić, Boris Hennig, Luca Malatesti, Bojan Marotti, Ivan Paraščić, Dario Pavić & Bruno Pušić (2008). Baccarini, Elvio. Prolegomena 7:2.
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  11. Boris Hennig (2008). Matter in Z3. Foundations of Science 13 (3-4):199-215.
    In this paper, I will discuss a certain conception of matter that Aristotle introduces in Metaphysics Z3. It is often assumed that Aristotle came to distinguish between matter and form only in his physical writings, and that this lead to a conflict with the doctrine of primary substances in the Categories that he tries to resolve in Z3. I will argue that there is no such conflict. In Z3, Aristotle seems to suggest that matter is what is left over when (...)
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  12. Boris Hennig (2008). Occurrents. In Katherine Munn & Barry Smith (eds.), Applied Ontology. An Introduction. Ontos Verlag.
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  13. Boris Hennig (2008). Substance, Reality, and Distinctness. Prolegomena 7 (1):2008.
    Descartes claims that God is a substance, and that mind and body are two different and separable substances. This paper provides some background that renders these claims intelligible. For Descartes, that something is real means it can exist in separation, and something is a substance if it does not depend on other substances for its existence. Further, separable objects are correlates of distinct ideas, for an idea is distinct (in an objective sense) if its object may be easily and clearly (...)
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  14. Boris Hennig (2008). Supstancija, stvarnost i odjelitost. Prolegomena 7 (1):5-20.
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  15. Boris Hennig (2008). Tugenden und absichten. Philosophisches Jahrbuch 115 (1):165-182.
    Psychological experiments show that human behavior is often determined by features of the situation rather than general and persistent character traits of the agent. Therefore, it may seem naive to suppose that someone with a virtuous character will in general act virtuously. This is at least true if a character trait is taken to be a persistent characteristic or property that reliably causes certain behavior. On the basis of the conception of agency developed by Anscombe in Intention, I will argue (...)
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  16. Boris Hennig (2008). Virtues and Intentions-Approach to Learn a Virtuous Concept From Anscombe. Philosophisches Jahrbuch 115 (1):165-183.
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  17. Boris Hennig (2008). What is Formal Ontology? In Katherine Munn & Barry Smith (eds.), Applied Ontology. An Introduction. Ontos Verlag.
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  18. Boris Hennig (2008). Zeitliche Entitäten: Geschehnisse. In Ludger Jansen (ed.), Biomedizinische Ontologie. Vdf Hochschulverlag.
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  19. Peter Heuer & Boris Hennig (2008). The Classifications of Living Beings. Smith and Munn:197--217.
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  20. Johannes Haag & Boris Hennig (2007). A. Referat über deutschsprachige Neuerscheinungen - Erfahrung und Gegenstand. Philosophischer Literaturanzeiger 60 (3):209.
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  21. Boris Hennig (2007). Cartesian Conscientia. British Journal for the History of Philosophy 15 (3):455-484.
    Although Descartes is often said to have coined the modern notion of ‘consciousness’, he defines it neither explicitly nor implicitly. This may imply (1) that he was not the first to use ‘conscientia’ in its modern, psychological sense, or (2) that he still used it in its traditional moral sense. In this paper, I argue for the latter assumption. Descartes used ‘conscientia’ according to the meaning we also find in texts of St. Paul, Augustine, Aquinas and later scholastics. Thus the (...)
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  22. Boris Hennig (2007). Der fortbestand Von lebewesen. Allgemeine Zeitschrift für Philosophie 32 (1):81-91.
    In this essay I defend the claim that the life of a living being is not one of its properties but something different: a mode of being. It follows from this that living beings should not be taken to be things that possess the property of being alive. Second, I argue that living beings are essentially involved in ongoing activities as long as they exist. Life cannot only be a disposition to be active, but must itself be an ongoing activity. (...)
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  23. Boris Hennig (2007). Ghazali on Immaterial Substances. In Christian Kanzian & Muhammad Legenhausen (eds.), Substance and Attribute in Islamic Philosophy. Western and Islamic Tradition in Dialogue. Ontos Verlag.
    I will in this paper attempt to extract a positive doctrine on the substantiality of the human soul from Ghazali"s critique of the Aristotelian philosophical tradition. Rather than reflecting on the possibilities and limitations of intercultural dialogue, my aim is to directly engage in such dialogue. Accordingly, I will not suppose that we need to develop and apply external standards according to which one of the two philosophical traditions addressed here, Western and Islamic, may turn out to be superior. Up (...)
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  24. Boris Hennig (2007). Review of Johannes Haag, Erfahrung Und Gegenstand. [REVIEW] Philosophischer Literaturanzeiger (3):209-214.
    Die Frage, mit der sich Johannes Haag in Erfahrung und Gegenstand auseinandersetzt, lautet: „Auf welchem Grunde beruht die Beziehung desjenigen, was man in uns empirische Vorstellung, d. i. Erfahrung nennt, auf den Gegenstand überhaupt?“ ...
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  25. Boris Hennig (2006). Conscientia bei Descartes. Zeitschrift für Philosophische Forschung 60 (1):21-36.
    Obwohl ‚conscientia’ ein zentraler Grundbegriff der cartesischen Metaphysik ist, sagt Descartes nirgends explizit, was er damit meint. Auch aus der Art und Weise, in der er das Wort verwendet, lässt sich dessen Bedeutung nicht vollends erschließen. Insbesondere handelt es sich nicht um einen reflexiven Denkakt (cogitatio), nicht um eine Disposition zum Haben solcher cogitationes und nicht um eine Art Aufmerksamkeit. Um die Bedeutung des Begriffes zu klären, schlage ich vor, auf klassische Texte von Augustinus, Thomas von Aquin und jesuitischen Autoren (...)
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  26. Boris Hennig (2006). Naturteleologie, Reduktiv. Philosophisches Jahrbuch 113 (2):296--315.
    The sciences may be able to describe living beings, but this is not to account for their life. Life is not a describable property of things. There is also no philosophical a priori argument by which one could prove the existence of life – except perhaps our own. In order to understand what life is, we must start with our conception of that life that we know, human life, and reduce the notion of this life to a notion of mere (...)
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  27. Boris Hennig (2006). Social Facts Explained and Presupposed. In Nikos Psarros & Katinka Schulte-Ostermann (eds.), Facets of Sociality. Ontos Verlag.
    Attempts are often made to explain collective action in terms of the interaction of individuals. A common objection to such attempts is that they are circular: Since every interaction presupposes the existence of common practices and common practices involve collective action, no analysis of collective agency in terms of interaction can reduce collectivity away. In this essay I will argue that this does not constitute a real circularity. It is true that common practices are presupposed in every attempt to explain (...)
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  28. Boris Hennig (2004). Sportethik? Leipziger Sportwissenschaftliche Beiträge 45:152-157.
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  29. Boris Hennig (2004). Was Bedeutet ‚Conscientia' Bei Descartes? Dissertation, Universität Leipzig
    Obwohl 'conscientia' ein zentraler Grundbegriff der cartesischen Metaphysik ist, sagt Descartes nirgends explizit, was er damit meint. Auch aus der Art und Weise, in der er das Wort verwendet, lässt sich dessen Bedeutung nicht vollends erschließen. Insbesondere handelt es sich nicht um einen reflexiven Denkakt (cogitatio), nicht um eine Disposition zum Haben solcher cogitationes und nicht um eine Art Aufmerksamkeit. Um die Bedeutung des Begriffes zu klären, schlage ich vor, auf klassische Texte von Augustinus, Thomas von Aquin und jesuitischen Autoren (...)
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  30. Boris Hennig (2003). Schuld Und Gewissen Bei Abelard. Dialektik (1):129--143.
    In Abelards Kommentar zum Römerbrief erscheint das Handeln contra conscientiam als eines gegen das eigene Urteil über andere. Abelard bezieht sich hier vor allem auf eine frühere Stelle im selben Brief, wo Paulus schreibt, jeder werde nach dem Gesetz gerichtet, das er sich selbst gibt (Rom 2,1). Was wir an Anderen verur- teilen, erläutert er, stehe dadurch auch unserer eigenen conscientia entgegen, und nur ein Handeln gegen die conscientia sei Sünde. Damit wird die goldene Regel, auf die Abelard ad Rom (...)
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  31. Peter Baumann, Rudiger Bittner, Luc Bovens, Margaret Gilbert, Boris Hennig & Frank Hindriks (2002). Ulrich BALTZER Assistant Professor at Philosophy Department, Technical University of Dresden. Http://Www. Tu-Dresden. De/Phfiph/Dozenten/Baltzer. Htm Ubaltzer@ Rcs. Urz. Tu-Dresden. De. [REVIEW] In Georg Meggle (ed.), Social Facts & Collective Intentionality. Dr. Hänsel-Hohenhausen Ag. 475.
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  32. Boris Hennig (2002). Holistic Arguments for Individualism. In Georg Meggle (ed.), Social Facts & Collective Intentionality. Dr. Hänsel-Hohenhausen Ag.
    In this essay, I will sketch my view of the connections between some methodological assumptions in social philosophy, namely those of individualism, holism, and collectivism. My interest in doing so is to outline a rough conceptual landscape, into which an approach of collective actions and intentions can be placed.
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  33. Boris Hennig (2000). Luhmann Und Die Formale Mathematik. In Peter-Ulrich Merz-Benz & Gerhard Wagner (eds.), Die Logik Der Systeme. Universitätsverlag Konstanz.
    Niklas Luhmann verwendet in seiner soziologischen Systemtheorie offenbar etwas, das er den Büchern des englischen Mathematikers George Spencer Brown entnimmt. Dessen Formenkalkül ist für Luhmann, wie Günther Schulte treffend bemerkt, “Mädchen für alles, mit dem er nicht nur in der Lage ist Teezukochen, sondern auch Auto oder Straßenbahn zu fahren”. Der erste Blick in Spencer Browns Laws of Form vermittelt einen anderen Eindruck: nichts scheinen sie mit soziologischer Systemtheorie zu tun zu haben. Der vorliegende Text bearbeitet hieran anknüpfend eine recht (...)
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