Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 65 Heft: 2 Seiten: 337-348.

There are two approaches to the phenomenon of community in contemporary social ontology. The first is an attempt to account for community in terms of joint action or cooperation. Margaret Gilbert thus believes that by elucidating the nature of joint action we can come to understand more complex forms of collectivity such as communities. The second approach, put forth by John Searle, is to conceive of community as an institutional entity, that is, as a status collectively assigned to a set (...) of people that unites them as a social group. In this paper, I show why both these approaches fail to provide a convincing account of community. A more promising approach can be found in medieval philosophy, namely, in Thomas Aquinas. His account of community builds on the Aristotelian notion of friendship and, so I argue, yields a better understanding of the relation between community, cooperation, and institutions. (shrink)

Ein Verständnis der Caritas als Tugend ist nicht unabhängig davon möglich, wie der allgemeine Begriff menschlicher Liebe bestimmt wird. Im Rückgriff auf die aristotelische Behandlung der Freundschaft lässt sich zeigen, dass bereits die Liebe im zwischenmenschlichen Bereich Züge einer Tugend trägt. Von zentraler Bedeutung sind dabei vor allem zwei Akte der Freundschaft, Wohltätigkeit und Eintracht, welche ontologisch auf verschiedene Formen sozialer Einheit verweisen. Auf Grundlage des Begriffs der Freundschaftsliebe lässt sich die Caritas in ihrem Charakter als Tugend erhellen, nämlich (...) insofern auch in ihr Wohltätigkeit und Eintracht wesentliche Elemente sind, die hier jedoch eine spezifische Prägung erfahren. (shrink)

Observation of Reality and Theory Creation in Panagiotis Kondylis’ Thought In the first part of the paper the authors present an outline of the Polish perception of thoughts and ideas of Panagiotis Kondylis which has started to develop only recently. This is followed by demonstrating major issues present in the output of this Greek philosopher who was strongly linked both with Greece and with Germany. The paper closes with a discussion of Kondylis’ concept of theory creation demonstrated in his work (...) entitled Theorie des Krieges. Clausewitz – Marx – Engels – Lenin which was published in Stuttgart in 1998. Although the very foundation of his ideas is the theory of war by Carl von Clausewitz whom Kondylis perceived as a conceptual soul mate, the discussion per se is of a more universal nature and may pertain to the essence of developing any theory. The paper is to help the Polish reader to understand the ideas and thoughts of Kondylis, and thus to facilitate the perception of translations of his texts that were published in Studies in the history of philosophy. (shrink)

ABSTRACTLate Enlightenment German materialism has hardly attracted any scholarly attention in the past, in spite of the fact that there were quite a few exponents of it. In this paper, I identify the philosophically most important ones and examine to what extent they were connected with each other. In fact, there are local concentrations of materialists at universities and academic circles in Göttingen, Halle, and Gießen. I then discuss the spectrum of materialist positions held by them, from empiricist naturalism in (...) the case of Michael Hißmann to emergentism and Spinozism in the case of Karl von Knoblauch. Finally, I examine how German materialists conceived of the nature of soul and its immortality. It turns out that most of them were mortalists, with the exception of August Wilhelm Hupel, and some of them also endorsed Socinianism. (shrink)

Das Verhältnis von Glauben und Denken kann als Angelpunkt und Motor der neuzeitlichen Geschichte begriffen werden. Walter Falks Werk zeigt in singulärer Weise, auf welchen teilweise verdrängten Fundamenten der wissenschaftliche Fortschrittsglaube beruhte und bietet eine kritische Analyse der 'Legitimität der Neuzeit', die ebenbürtig neben den großen Arbeiten von Hans Blumenberg, Michel Foucault oder Joachim Ritter bestehen kann. Walter Falk geht anhand der Metapher von der Weltmaschine, die sich seit 1770 in verschiedenen Texten und in Modifikationen findet, der Fortschrittsgeschichte und (...) ihrer Kritiker nach. So entwirft er, vor dem Hintergrund einer neuartigen Epochendeutung ein geistesgeschichtliches Panorama, das von Comte und Schlegel und Kleist bis zu Kafka und Heidegger reicht. Das Buch zeigt vor dem Hintergrund der Wissenschaftsgeschichte des 20. Jahrhunderts, wie die Gestalt des personalen Gottes in den großen geistes- und naturwissenschaftlichen Innovationsschüben der Moderne zunehmend wieder in den Blick genommen wurde. Dabei erfahren die Ansätze von Foucault, Konrad Lorenz oder René Girard eine eigenwillige und profilierte, Natur- und Kulturwissenschaften innovativ miteinander verbindende Deutung. Das eigentliche Interesse des Buches ist aber nicht historischer Natur. Falk demonstriert eindrucksvoll, wie Glauben und Denken in der Gegenwart zugleich differenziert und integriert werden müssen, um auf der Höhe der Moderne wieder fruchtbar in ein Gespräch kommen zu können. (shrink)

Rather than being inherently evil, business lobbying is a socially responsible activity which needs to be restrained by ethical standards. To be effective in a business environment, traditional ethical standards need to be translated into language which business persons can speak comfortably. Economical explanations must also be available to explain why ethical standards are appropriate in business. Eight such standards and their validating arguments are proposed with examples showing their use. Internal dialogues regarding the ethics of lobbying objectives and tactics (...) will plausibly occur only in businesses which recognize social responsibility mandates. Public interest stakeholders could hasten this recognition by making use of information made available by the Lobbying Disclosure Act of 1995 to institute external dialogues regarding lobbying by specific businesses and industry groups. Given practical ethical standards and the information on business lobbying provided by the law, the press, corporate activists, consumers, pension fund managers and the public can apply pressure for ethical lobbying practices. (shrink)

Justice is about political ideals on how to accommodate differences that are natural among basically heterogeneous human beings. In many ways, justice is remarkably complicated because of the alleged conflict between the demands of equality and the concern that people should have as much liberty available. The author argues in this essay that the ideal of equality and liberty can be reconciled into the liberal ideal of fairness. This compromise view accounts as a justification for coercive institutions and obligations and (...) a tenable basis for a practical definition of rights and justice in general. The author does this by going through the philosophical presuppositions of the different theories of justice. His examination focuses on rendering analytic clarity to the ideal of equality, liberty, and the value of community. (shrink)

»Wo gesprochen, wird von Etwas gesprochen, das in allen andren Fällen vor diesem Sprechen davon bekannt ist, und da ist: -- hier, von etwas, das nur durch das Sprechen davon, und in diesem Sprechen, ist und wird, u. [anders] durchaus nicht ist. Es folgt daraus, daß jeder, mit dem gesprochen werden soll, dies unmittelbar selber erzeugen muß; weder erinnert an etwas bekanntes; noch etwa auffassen, auf den Vorrath, sondern hier auf der Stelle es denken, begreifen, u. abmachen. -- Ausserdem ist (...) von Nichts geredet. ist leer die Klage über Leerheit dieser Spekulationen; ist gegründeter als die Klagenden meinen; nur auch aus einem anderen Grunde, als sie meinen.«. (shrink)

»Wo gesprochen, wird von Etwas gesprochen, das in allen andren Fällen vor diesem Sprechen davon bekannt ist, und da ist: -- hier, von etwas, das nur durch das Sprechen davon, und in diesem Sprechen, ist und wird, u. [anders] durchaus nicht ist. Es folgt daraus, daß jeder, mit dem gesprochen werden soll, dies unmittelbar selber erzeugen muß; weder erinnert an etwas bekanntes; noch etwa auffassen, auf den Vorrath, sondern hier auf der Stelle es denken, begreifen, u. abmachen. -- Ausserdem ist (...) von Nichts geredet. ist leer die Klage über Leerheit dieser Spekulationen; ist gegründeter als die Klagenden meinen; nur auch aus einem anderen Grunde, als sie meinen.«. (shrink)

Diese Arbeit stellt Bertrand Russell als politischen Menschen vor und untersucht Erschließungspotentiale für die politische Bildung von heute. Hierbei sind Leitfragen von Bedeutung, wie: Welche Ereignisse bedingten Russells Lebensweg, wie kam er zu seinen politischen Ansichten und seinem Engagement? Wie lässt sich seine politische Philosophie verorten und systematisieren? Wie sieht seine pädagogische Konzeption aus und wie steht diese im Zusammenhang mit seinen politischen Überzeugungen? Wie ist Russells Wirkungsgeschichte zu beurteilen? Inwiefern eröffnen sich mit der Person Russell, seinen Schriften und (...) mit seinem politischen Handeln Erschließungschancen für politische Bildung? Inwieweit kann Russell als Vorbild für einen politischen Aktivbürger dienen? (shrink)

There is a common view that as well as being conscious of the world in virtue of having thoughts about it, forming representations of its various states and processes, we are also conscious of it in virtue of feeling it. What I have in mind is not the fact that we have feelings about the world—indignation at this, pleasure at that—but that we sensorily feel its colours, sounds, textures and so on. And this feeling form of consciousness, it's often thought, (...) constitutes a peculiarly intimate and intense focus upon things. The feel of the first drops of rain on one's face and the sounds of the gull's cry will quickly be recognized for what they are; and the fact that events of this sort are occurring will thereafter hold one's attention just insofar as they are relevant to some current business. But what can also happen is that such experiences cut through any current concerns and cause a state in which, for a time, one does nothing except feel the soft coolness of the rain and the particular quality of the bird's cry. We can become absorbed, it seems, in the mere presence of these phenomena and this is an experience to which we attach great value. (shrink)

There is a common view that as well as being conscious of the world in virtue of having thoughts about it, forming representations of its various states and processes, we are also conscious of it in virtue of feeling it. What I have in mind is not the fact that we have feelings about the world—indignation at this, pleasure at that—but that we sensorily feel its colours, sounds, textures and so on. And this feeling form of consciousness, it's often thought, (...) constitutes a peculiarly intimate and intense focus upon things. The feel of the first drops of rain on one's face and the sounds of the gull's cry will quickly be recognized for what they are; and the fact that events of this sort are occurring will thereafter hold one's attention just insofar as they are relevant to some current business. But what can also happen is that such experiences cut through any current concerns and cause a state in which, for a time, one does nothing except feel the soft coolness of the rain and the particular quality of the bird's cry. We can become absorbed, it seems, in the mere presence of these phenomena and this is an experience to which we attach great value. (shrink)

Morality is a normative system of guidance that figures into practical reason by telling people what to do in various situations. The problem, however, is that morality has inherent gaps that often render it inefficacious. First, it may be indeterminate due to the high level of generality in which its principles are formulated. Second, moral terms such as ‘good’ and ‘right’ may be so vague that they fail to specify the requisite behavior. And third, its subjective aspect, which is a (...) product of personal experience, generates moral disagreement and thereby creates coordination problems that frustrate society’s collective moral aims. The objective of this article is to advance the thesis that morality must sometimes depend on law as a supplementary source of practical reason, a dependence which can be explained in terms of three essential features of law: its institutional character, its claim to authority, and its status as a second-order exclusionary reason for action. It shall then be explained how these three features enable law to make difficult decisions on behalf of individuals, define objective standards of conduct, and solve coordination problems, respectively, and in doing so, manage to fill in the gaps of morality mentioned above. Hence, it will be argued that law is also a normative system that helps people achieve their moral aims, notwithstanding the fact that it guides human behavior through a different logic and mode of operation from those of morality. (shrink)

Responsible Research and Innovation (RRI) reflects an innovation paradigm that acknowledges that market innovations do not automatically deliver on socially desirable objectives, and requires a broad governance of knowledge coalitions of governmental bodies as well as industrial and societal actors to address market deficits. Responsible Innovation should be understood as a new paradigm for innovation which requires institutional changes in the research and innovation system and the public governance of the economy. It also requires the institutionalisation of an ethics of (...) co-responsibility as well as the introduction of new standards and certification processes for products. Dr. Dr. phil. von Schomberg will introduce Responsible Innovation against the background of 6 deficits of the (global) research and innovation system. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the nature (...) of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)

In this essay I discuss a powerful challenge to high-liberalism: the challenge presented by neoclassical liberals that the high-liberal assumptions and values imply that the full range of economic liberties are basic rights. If the claim is true, then the high-liberal road from ideals of democracy and democratic citizenship to left-liberal institutions is blocked. Indeed, in that case the high-liberal is committed to an institutional scheme more along the lines of laissez-faire capitalism than property-owning democracy. To present and discuss this (...) challenge, I let John Rawls represent the high-liberal argument that only a narrow range of economic liberties are basic rights and John Tomasi represent the neoclassical liberal argument that the full range of economic liberties are basic rights. I show that Rawls’s argument is inadequate, but also that Tomasi’s argument fails. I thus conclude that high-liberalism is in a precarious situation, but is not yet undone by the neoclassical liberal challenge. (shrink)

While the literature on corporate social responsibility suggests that its form and content differ at least somewhat from country to country, it has not begun to address whether CSR practices converge or diverge over time as countries benefit from higher levels of economic development, or whether these practices relate to specific cultural values and institutional structures. This paper proposes an initial conceptual model and propositions to begin to assess whether and how the different levels of economic development, cultural values, and (...) institutional structures influence CSR behaviors. Mediating variables related to industry sector and executive moral development are also included in the model. The paper begins to lay the groundwork for empirical country and regional studies that cancontribute to a greater understanding of the factors that influence CSR behaviors. (shrink)

On Typology and Deontics of Private Institutes of Law. In continuation of my treatise "Grundlegung zu einer Strukturtheorie des Rechts" Part I of this paper develops a typology of the fundamental patterns of institutes of law belonging to the relations of persons to move (movable or fixed)) assets. In Part II some reflections deal with the deontics of Gestalten of actions (in the sense of Part I) and related models in economics.

It is well known that there has been a steady and significant underrepresentation of women in philosophy on different professional levels. Numerous hypotheses explaining this underrepresentation have been suggested, but empirical analyses are not yet extensive. In particular, studies of the phenomenon in different countries are nonexistent. In this paper, we present findings from an exploratory study in which we analyze the interests, abilities, beliefs, attitudes, perceptions, and goals of bachelor’s students in a semester-long philosophy of science course at a (...) major German university. We furthermore make the first attempt to compare women-only learning environments with mixed-gender learning environments. Our results suggest that while there are generally some gender differences regarding interests, abilities, beliefs, attitudes, perceptions, and goals of students in the classroom, most of the hypotheses we explore to explain dropout rates by gender differences cannot be supported. We conclude that possible factors leading to the underrepresentation of women in philosophy in Germany might be found in the social and institutional environment within which philosophy is taught. (shrink)

Western societies are experiencing a crisis of trust: we no longer enjoy high levels of confidence in social institutions and are increasingly skeptical of those holding positions of authority. The crisis of trust, however, seems paradoxical: at the same time we report greater feelings of mistrust or an erosion of trust in institutions and technologies we increasingly entrust our wellbeing and security to these very same technologies and institutions. Analyzing trust not only will help resolve the paradox but suggests that (...) the crisis entails normative expectations linked to collective identity, and as such, trust can be understood as a public virtue. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the nature (...) of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)

This article presents Roman Ingarden’s theory of causation, as developed in volume III of The Controversy about the Existence of the World, and defends analternative which uses some important insights of Ingarden. It rejects Ingarden’s claim that a cause is simultaneous with its effect and that a cause necessitates its effect. It uses Ingarden’s notion of ‘inclinations’ and accepts Ingarden’s claim that an event cannot necessitate a later event.

Der Band präsentiert die Akten des Schleiermacher-Kongresses 2017 zum Thema,,Reformation und Moderne". Dabei geht es nicht nur um Schleiermacher als Denker der Transformation des reformatorischen Erbes in die Moderne im Gebiet des Religiösen, sondern auch um Wechselbezüge weiterer Bereiche des sozio-kulturellen Lebens zwischen Geselligkeitsformen, Politik, Kunst und Philosophie. Die Beiträge stehen unter den Leitbegriffen,,Pluralität",,,Subjektivität" und,,Kritik", die als Schlüsselkonzepte der Moderne gelten können.

The soul, which dominated many intellectual debates at the beginning of the twentieth century, has virtually disappeared from the sciences and the humanities. Yet it is everywhere in popular culture-from holistic therapies and new spiritual practices to literature and film to ecological and political ideologies. Ignored by scholars, it is hiding in plain sight in a plethora of religious, psychological, environmental, and scientific movements. This book uncovers the history of the concept of the soul in twentieth-century Europe and North America. (...) Beginning in fin de siècle Germany, Kocku von Stuckrad examines a fascination spanning philosophy, the sciences, the arts, and the study of religion, as well as occultism and spiritualism, against the backdrop of the emergence of experimental psychology. He then explores how and why the United States witnessed a flowering of ideas about the soul in popular culture and spirituality in the latter half of the century. Von Stuckrad examines an astonishingly wide range of figures and movements-ranging from Ernest Renan, Martin Buber, and Carl Gustav Jung to the Esalen Institute, deep ecology, and revivals of shamanism, animism, and paganism to Rachel Carson, Ursula K. Le Guin, and the Harry Potter franchise. Revealing how the soul remains central to a culture that is only seemingly secular, this book casts new light on the place of spirituality, religion, and metaphysics in Europe and North America today. (shrink)

Over the last decade, theorists have persistently criticised the assumption that the International Criminal Court (ICC) can produce a noteworthy deterrent effect. Consequently, consensus has emerged that we should probably look for different ways to justify the ICC or else abandon the prestigious project entirely. In this paper, I argue that these claims are ill founded and rest primarily on misunderstandings as to the idea of deterrence through punishment. They tend to overstate both the epistemic certainty as to and the (...) size of the deterrent effect necessary in order to thus justify punishment. I argue that we should in general expect reasonably humane punitive institutions to lead to better consequences than if we abolish punishment entirely, and I show that, contrary to widespread assumption among critics of the ICC, we should not expect the conditions characteristically surrounding mass atrocity to undermine this presumption. Properly understood, the ICC equals adding another “slice of cheese” to our comprehensive crime preventive system modelled along the lines of James Reason’s Swiss cheese model of accident causation and risk management. Undoubtedly, some future perpetrators will elope through the holes in this layer too, but others will be deterred. (shrink)

In his 1985 book on philosophy and atheism, the Canadian thinker Kai Nielsen, a prolific writer on the subject, wonders why the philosophy of religion is ‘so boring’, and concludes that it must be ‘because the case for atheism is so strong that it is difficult to work up much enthusiasm for the topic.’ Indeed, Nielsen even regards most of the contemporary arguments for atheism as little more than ‘mopping up operations after the Enlightenment’ which, on the whole, add little (...) to the socio-anthropological and socio-psychological accounts of religion provided by thinkers like Feuerbach, Marx and Freud, as any ‘reasonable person informed by modernity’ will readily acknowledge. On this view, the answer to Kant's question – ‘What may we hope?’ – does not gesture towards a resurrection and personal immortality, but instead to the death of religious discourse itself: I think, and indeed hope, that God-talk, and religious discourse more generally, is, or at least should be, dying out in the West, or more generally in a world that has felt the force of a Weberian disenchantment of the world. This sense that religious convictions are no longer a live option is something which people who think of themselves as either modernists or post-modernists very often tend to have. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the nature (...) of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)

Dieses R-Arbeitsbuch bietet seinen Leserinnen und Lesern ökonometrische Übungsaufgaben, die eigenständig am Computer bearbeitet werden können. Die notwendigen Kenntnisse des kostenlosen Programmpakets R werden in,,R-Boxen" quasi nebenbei Schritt für Schritt vermittelt. Den Auftakt bildet dabei eine einfache Installationsanleitung. Auch alle Lösungen der Übungsaufgaben sind sorgfältig dokumentiert. Das R-Arbeitsbuch lässt sich zwar mit jedem einführenden Ökonometrie-Lehrbuch kombinieren, die optimale Verzahnung besteht jedoch mit dem Lehrbuch Ökonometrie - Eine Einführung (von Auer, 8. Auflage, 2023). Die Zielgruppe dieser Lehrbuch-Arbeitsbuch-Kombination besitzt weder statistische oder (...) ökonometrische Kenntnisse noch Erfahrung in der Anwendung statistischer Programme. Für die 2. Auflage wurde das R-Arbeitsbuch gründlich überarbeitet und um zusätzliche Aufgaben ergänzt. Der Inhalt Ökonometrische Übungsaufgaben zur eigenständigen Bearbeitung Detaillierte Lösungen zu den Übungsaufgaben Systematische Anleitung für den Umgang mit dem Programmpaket R Die Autoren Ludwig von Auer ist Professor für Volkswirtschaftslehre an der Universität Trier. Er wurde von der Studentenschaft mit zahlreichen Preisen für herausragende Lehre ausgezeichnet und erhielt 2014 den Lehrpreis der Universität Trier. Sönke Hoffmann ist wissenschaftlicher Mitarbeiter an der Fakultät für Wirtschaftswissenschaft der Otto-von-Guericke Universität Magdeburg, sowie selbständig tätiger Dozent an der Otto-von-Guericke Business School Magdeburg. Seit 2013 unterrichtet er Ökonometrie in Verbindung mit Statistiksoftware und entwickelte in diesem Zusammenhang das R-Paket desk. Tobias Kranz ist Dozent im Fach Volkswirtschaftslehre an der Universität Trier. Die Ökonometrie gehört seit 2016 zu seinem Lehrportfolio. Im Jahr 2021 erhielt er den Lehrpreis der Universität Trier. Seit 2022 ist er Mitautor des R-Pakets desk. (shrink)

The Entretiens of the Institut International de Philosophie for 1978 were held in connection with the World Congress of Philosophy in Dusseldorf, from August 27 to September 1. The theme of the Entretiens was Logic and Philosophy. The undersigned, then President of LI.P., was responsible for the planning of the programme. The programme was designed to consist of four sections with the headings Classical and Intuitionist Logic, Modal Logic and its Applications, Inductive Logic and its Applications, and Logic (...) and Epistemology. The aim was also to convey to philosophers who are not experts in logic an informative and representative impression of some of the main sectors of the vast and rapidly expanding field of philosophical logic. At the same time it was thought that this impression should not be conveyed in the form of a series of survey papers but through presentations and discussions of specific topics falling under the main headings men tioned above. For each section a rapporteur was nominated to read a paper and an interlocuteur to comment on it. The programme chairman is grateful that he was able to engage a representative selection of front rank philosophi cal logicians to perform the various tasks. The papers and the comments are printed in this volume in the order in which they appeared in the Programme of the Entretiens. (shrink)

In his 1786 essay, What does it mean to orient oneself in thinking?, Kant characterizes the business of reasoning by referring to the use of the spatial orientations ‘right’ and ‘left’; he, then, extents his analysis to mathematical and logical ways of orientation. The following paper will start off by analyzing the Kantian standard account of orientation to, eventually, amend that account by deepening and correcting it in three respects: the indexical character of orientation that is due to the particular (...) standpoint of the subject who is oriented by a particular cluster of available reference points; the twofold comparative procedure of orientation in which a situation is assessed by virtue of a practically justified and indexically structured net of orientation; and the receptive modes of orientation, mirroring the ‘existential’ fact that the subject is already oriented to a situation by established institutions. The paper ends in briefly considering the pitfalls and benefits of being disoriented. (shrink)

In this paper, we determine whether illegal hunting should be construed as a crime of dissent. Using the Nordic countries as a case study where protest-driven, illegal hunting of protected wolves is on the rise, we reconsider the crime using principles of civil disobedience. We invoke the conditions of intentionality, nonevasion, dialogic effort, non-violence and appeal to parameters of reasonable disagreement about justice and situate the Nordic illegal hunting phenomenon at a nexus between conscientious objection, assisted disobedience and everyday resistance. (...) This examination leads us to contend that the crime has heretofore received an inadequate response limited to punishment and deterrence. This contention finds support in the worsening predicaments of illegal hunting following harsh sanctions and stigmatization. Although hunters publicize injustices through their crimes, we find that killing wolves as a means to deliberative ends disqualifies hunters’ dissent as legitimate disobedience, creating an obligation of deliberative uptake on the part of society. Nonetheless, in a critical contribution to the field of criminal justice, we argue that it is instead the conditions of deliberative suboptimality experienced by hunters that create this obligation of uptake. Hence, in order to fulfill this obligation, we contend that the burden falls on regulatory agencies to better articulate the justifications for the policies that coerce hunters. We also advocate creating novel institutions to provide hunters with effective opportunities for contesting wildlife conservation directives. (shrink)

Current environmental problems and technological risks are a challenge for a new institutional arrangement of the value spheres of Science, Politics and Morality. Distinguished authors from different European countries and America provide a cross-disciplinary perspective on the problems of political decision making under the conditions of scientific uncertainty. cases from biotechnology and the environmental sciences are discussed. The papers collected for this volume address the following themes: (i) controversies about risks and political decision making; (ii) concepts of science for policy; (...) (iii) the use of social science in the policy making process; (iv) ethical problems with developments in science and technology; (v) public and state interests in the development and control of technology. (shrink)

Law in between facts and norms -- Law in the postnational constellation -- Situating the debate between Habermas and Hart -- Establishing institutions -- The variety of legal systems -- Relations between legal systems -- The quest for normative foundations -- Conceiving general jurisprudence.

The soul, which dominated many intellectual debates at the beginning of the twentieth century, has virtually disappeared from the sciences and the humanities. Yet it is everywhere in popular culture-from holistic therapies and new spiritual practices to literature and film to ecological and political ideologies. Ignored by scholars, it is hiding in plain sight in a plethora of religious, psychological, environmental, and scientific movements. This book uncovers the history of the concept of the soul in twentieth-century Europe and North America. (...) Beginning in fin de siècle Germany, Kocku von Stuckrad examines a fascination spanning philosophy, the sciences, the arts, and the study of religion, as well as occultism and spiritualism, against the backdrop of the emergence of experimental psychology. He then explores how and why the United States witnessed a flowering of ideas about the soul in popular culture and spirituality in the latter half of the century. Von Stuckrad examines an astonishingly wide range of figures and movements-ranging from Ernest Renan, Martin Buber, and Carl Gustav Jung to the Esalen Institute, deep ecology, and revivals of shamanism, animism, and paganism to Rachel Carson, Ursula K. Le Guin, and the Harry Potter franchise. Revealing how the soul remains central to a culture that is only seemingly secular, this book casts new light on the place of spirituality, religion, and metaphysics in Europe and North America today. (shrink)

While scientists and engineers are designing and constructing ever more sophisticated space technology, and computer producers are pursuing a seemingly never ending race to store ever more knowledge on micro chips, western type democracies still live on 200 year old social and political ideas. The apparent disparity between technological innovation and socio?political innovation opens the door for a critical analysis of post modern society. How valid is Adam Smith's social paradigm on the role of self?interest in view of the fact (...) that the social and ecological external effects of the free market economy are threatening the well being of future generations? Can we much longer afford a political system that leaves the social and ecological to inefficient and bureaucratic state authorities undermining democratic virtues like political transparency and individual responsibility? The answer is no. New social paradigms have to be introduced to cope with the ruptures of post modern societies. To avoid suffocation from an overburdened state or the dissolution of society as a coherent and living community and indeed preserve freedom, social and ecological responsibility have to materialise as voluntary individual acts. Social paradigm innovation, it is argued, leads to a complete new role of individuals and institutions in modern society, where self?interest is not identified with egotism, but becomes compatible with altruism. By underlining the individuals role in bringing about change, institutional reforms are not a precondition, but the consequence of social paradigm innovation. A cultural revolution allows for changes of action now and any minute. Corporate cultures, e.g., can straightforwardly assimilate new social paradigms, leading to new forms of organisation, service philosophy, production and cooperation. (shrink)

In this essay I discuss a powerful challenge to high-liberalism: the challenge presented by neoclassical liberals that the high-liberal assumptions and values imply that the full range of economic liberties are basic rights. If the claim is true, then the high-liberal road from ideals of democracy and democratic citizenship to left-liberal institutions is blocked. Indeed, in that case the high-liberal is committed to an institutional scheme more along the lines of laissez-faire capitalism than property-owning democracy. To present and discuss this (...) challenge, I let John Rawls represent the high-liberal argument that only a narrow range of economic liberties are basic rights and John Tomasi represent the neoclassical liberal argument that the full range of economic liberties are basic rights. I show that Rawls’s argument is inadequate, but also that Tomasi’s argument fails. I thus conclude that high-liberalism is in a precarious situation, but is not yet undone by the neoclassical liberal challenge. (shrink)

Similarity and difference, patterns of variation, consistency and coherence: these are the reference points of the philosopher. Understanding experience, exploring ideas through particular instantiations, novel and innovative thinking: these are the reference points of the artist. However, at certain points in the proceedings of our Symposium titled, Next to Nothing: Art as Performance, this characterisation of philosopher and artist respectively might have been construed the other way around. The commentator/philosophers referenced their philosophical interests through the particular examples/instantiations created by the (...) artist and in virtue of which they were then able to engage with novel and innovative thinking. From the artists’ presentations, on the other hand, emerged a series of contrasts within which philosophical and artistic ideas resonated. This interface of philosopher-artist bore witness to the fact that just as art approaches philosophy in providing its own analysis, philosophy approaches art in being a co-creator of art’s meaning. In what follows, we discuss the conception of philosophy-art that emerged from the Symposium, and the methodological minimalism which we employed in order to achieve it. We conclude by drawing out an implication of the Symposium’s achievement which is that a counterpoint to Institutional theories of art may well be the point from which future directions will take hold, if philosophy-art gains traction. (shrink)