Beck, L.W. Können Kants synthetische Urteil in analystische umgewandelt werden?--Ebbinghaus, J. Kants Lehre von der Anschauung a priori.--Mittelstrass, J. Spontaneität.--Prauss, G. Zum Wahrheitsproblem bei Kant.--Henrich, D. Die Beweisstruktur von Kants transzendentaler Deduktion.--Kaulbach, F. Schema, Bild und Modell nach den Voraussetzungen des Kantischen Denkens.--Frede, M. und Krüger, L. Über die Zuordnung der Quantitäten des Urteils und der Kategorien der Grösse bei Kant.--Weizsäcker, C.F. von. Kants "Erste Analogie der Erfahrung" und die Erhaltungssätze der Physik.--Beck, L.W. Die Zweite Analogie und das Prinzip der (...) Unberstimmtheit.--Tuschling, B. Kants "Metaphysische Anfangsgründe der Naturwissenschaft" und das Opus postumum.--Hilbner, K. Leib und Erfahrung in Kants Opus postumum.--Patzig, G. Die logischen Formen praktischer Sätze in Kants Ethik.--Henrich, D. Der Begriff der sittlichen Einsicht und Kants Lehre vom Faktum der Vernunft.--Schwemmer, O. Vernunft und Moral.--Ebbinghaus, J. Die Formeln des kategorischen Imperativs und die Ableitung inhaltlich bestimmter Pflichten. (shrink)

Since antiquity many philosophers and grammarians were looking for what is “behind” the particular grammars, for something like “the unchangeable principles common to all languages”. Even limitingourselves to the most concrete aspects of such a general grammar, we may ask whether there is something realizable among the risky hipotheses and the vague projects.In this paper we do not try to discover something more or less hidden in the particular grammars, but to show, in a very general way, some directions for (...) constructing, eventually, an universal grammar. Four approaches are mentioned:(1) artificial universal languages like Esperanto,(2) systems of automatic analysis of a language,(3) programming languages,(4) the first-order systems of logic.It is shown how those approaches (and the experiences acquired in working with them might be combined; but wether this combination produces interesting results and brings us nearer to an universal and rational grammar of our computerized epoch is an open question, which can be answered only by practical experience. (shrink)

Since antiquity many philosophers and grammarians were looking for what is “behind” the particular grammars, for something like “the unchangeable principles common to all languages”. Even limitingourselves to the most concrete aspects of such a general grammar, we may ask whether there is something realizable among the risky hipotheses and the vague projects.In this paper we do not try to discover something more or less hidden in the particular grammars, but to show, in a very general way, some directions for (...) constructing, eventually, an universal grammar. Four approaches are mentioned: artificial universal languages like Esperanto, systems of automatic analysis of a language, programming languages, the first-order systems of logic.It is shown how those approaches (and the experiences acquired in working with them might be combined; but wether this combination produces interesting results and brings us nearer to an universal and rational grammar of our computerized epoch is an open question, which can be answered only by practical experience. (shrink)

The series, founded in 1970, publishes works which either combine studies in the history of philosophy with a systematic approach or bring together systematic studies with reconstructions from the history of philosophy. Monographs are published in English as well as in German. The founding editors are Erhard Scheibe (editor until 1991), Günther Patzig (until 1999) and Wolfgang Wieland (until 2003). From 1990 to 2007, the series had been co-edited by Jürgen Mittelstraß.

In the seventeenth century, the Jewish mystical tradition which is known as Kabbalah was integrated into the curriculum of studying the Hebrew Bible and the Talmud. Kabbalah became popular in these times in the wake of the dissemination of Isaac Luria’s teachings, in particular within the Jewish communities in Prague and Amsterdam, where members of the Horowitz family took a leading role. Kabbalistic psychology was applied to the whole Jewish lifestyle then, and to the understanding of Jewish tradition. Kabbalistic intentions (...) of prayer intensified the expectation of redemption, and during the messianic movement initiated by Shabtai Zvi, the kabbalistic meaning of repentance was also adapted in prayer books composed for so-called Conversos, who had to familiarize themselves with Jewish tradition. The article exemplifies this process by a Spanish anthology of prayers, Libro entitulado ensenha à pecadores, and shows the historical impact of Kabbalah in the field of Jewish education. (shrink)

In this short text, a distinguished philosopher turns his attention to one of the oldest and most fundamental philosophical problems of all: How it is that we are able to sort and classify different things as being of the same natural class? Professor Armstrong carefully sets out six major theories—ancient, modern, and contemporary—and assesses the strengths and weaknesses of each. Recognizing that there are no final victories or defeats in metaphysics, Armstrong nonetheless defends a traditional account of universals as the (...) most satisfactory theory we have.This study is written for advanced students, but as Armstrong goes considerably beyond his earlier work on this topic, it will interest professional scholars as well. Carefully plotted and clearly written, Universals is both a paradigm of exposition and a case study on the value of careful analysis of fundamental issues in philosophy. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

This chapter explores the debate between contemporary projectivists or expressivists, and the advocates of sensibility theory. Both positions are best viewed as forms of sentimentalism — the theory that evaluative concepts must be explicated by appeal to the sentiments. It argues that the sophisticated interpretation of such notions as “true” and “objective” that are offered by defenders of these competing views ultimately undermines the significance of their meta-ethical disputes over “cognitivism” and “realism” about value. Their fundamental disagreement lies in moral (...) psychology; it concerns how best to understand the emotions to which sentimentalist theories must appeal. (shrink)

Was ist der Mensch? Was ist Sprache, Geist, Bewusstsein, Selbstbewusstsein, Seele, Absicht, Wille, Freiheit, Subjektivität? Wie hängt dies alles mit der Natur, der es entstammt, zusammen? Wer stellt diese Grundfragen der Philosophie heute noch, und wer gibt Antworten darauf? Gerold Prauss deckt einen bisher noch nicht gesehenen Zusammenhang auf, der philosophisch weiterführt. Ein philosophisches Grundlagenwerk, das als eine Erneuerung systematischen Philosophierens aus dem Geist der großen drei Kritiken Immanuel Kants begrüßt worden ist. Das Werk besticht durch die rhetorische Brillanz, (...) mit der Gerold Prauss seine Leser in den Dialog mit dem Autor einbezieht. (shrink)

Kant has been the only author who has attempted a deduction of ethical and legal obligations. He namely tried to deduce the ought from the free will. The fact that he finally resorted to the fact of reason proves that he did not succeed in the former deduction. In order to do so, he should have found an additional ground to add to the free will, for the relationship between morality and free will cannot be analytic. It is argued that (...) the addition of such a ground would have not invalidated the argument, neither does it involve any naturalistic fallacy, since the free will is not a natural fact, but rather something intentional. The article shows how far Kant would have gone had he reflected further upon the intentional character of the will. (shrink)

This article concerns the unsolved riddle of the continuum of the extension of time and space. It becomes solvable if one takes the two different relationships that can exist between extension and point as a basis: the primary relationship in the synthetic continuum and the secondary relationship in the analytical continuum. Time and space can then be deduced from the primary relationship between extension and point as each special extension. And this deduction corresponds exactly to the synthesis of time and (...) space that Kant seeks to develop. (shrink)

A substantial guide providing an overview of both physicalism and metaphysical naturalism, reviewing both questions of formulation and justification for both doctrines. Includes a diagnostic strategy for understanding talk of naturalism as a metaphysical thesis.

Kann es dabei bleiben, dass das Kontinuum und das Unendliche noch bis heute zwei ungeloste Ratsel sind? Denn immerhin ist nicht einmal geklart, ob sie tatsachlich zwei sind oder nicht vielmehr nur eins. Und das obwohl doch feststeht: Auftreten kann unsere Welt als Inbegriff des Endlichen nur im Kontinuum von Zeit und Raum als dem Unendlichen. Nur ist nicht klar, ob es auf seinem Grund denn in der Tat kontinuierlich ist und nicht vielmehr diskret, wozu man bisher neigt. Befragt man (...) es bisher doch nur reduktionistisch nach der blossen Vielheit seiner Elemente: philosophisch ebenso wie mathematisch. Notig fur die Ratsellosung aber konnte sein, dass man auch noch holistisch nach der inneren Einheit dieser Vielheit fragt, wie es nicht einmal Aristoteles und Kant tun. Schliesslich ist es fur uns bedeutsam, wenn als Grundgestalt der Welt, zu der wir, die Subjekte, mit hinzugehoren, das Kontinuum als das Unendliche auftritt. Womoglich ist es dadurch nicht nur mathematisch oder philosophisch, sondern auch noch theologisch von Bedeutung. All dem Ungeklarten gilt es jedenfalls noch weiter nachzugehen. (shrink)