Was ist die Zeit? Diese Frage erlebt nach Kant eine Blutephase in der Phanomenologie. Eine Verbindung, die hier lange ubersehen wurde, betrifft Levinas' Interesse und Kritik an Kants Moralphilosophie. Der Stein des Anstosses ist die Zeit und ob sie im Sinne Kants eine Anschauungsform ist, in der uns jene Pflicht erscheint, die dem Dasein einen Sinn verleiht. Fur Levinas ist die Zeit weniger die Form einer solchen Erkenntnis als die Kluft, die uns von der Bedeutung unserer Verantwortung trennt. Levinas' gespaltenes (...) Verhaltnis zu Kant in diesem Punkt nachzuzeichnen, ist Ziel dieses Buches. (shrink)

An der Schnittstelle zwischen Philosophie, Literatur, Ethik und Ästhetik liegt in derphilosophischen Fach- und Literaturdidaktik ein nicht ausgeschöpftes Potential begraben –insbesondere im Umgang mit der literarischen Romantik. Diesem Potential spürt dievorliegende Arbeit nach, indem sie Schlegels „Lucinde“, Eichendorffs „Taugenichts“ undHoffmanns „Sandmann“ einer kritischen Relektüre unterzieht, um die in der philosophischenPostmoderne viel diskutierten Übergänge zwischen Ethik und Ästhetik sichtbar zu machenund ihre Bedeutung für die Fachdidaktik zu diskutieren.

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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

Author Max Black argues that language should conform to the discovered regularities of experience it is radically mistaken to assume that the conception of language is a mirror of reality.

Author Max Black argues that language should conform to the discovered regularities of experience it is radically mistaken to assume that the conception of language is a mirror of reality.

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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. 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 has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

Dialectic of Enlightenment is undoubtedly the most influential publication of the Frankfurt School of Critical Theory. Written during the Second World War and circulated privately, it appeared in a printed edition in Amsterdam in 1947. "What we had set out to do," the authors write in the Preface, "was nothing less than to explain why humanity, instead of entering a truly human state, is sinking into a new kind of barbarism." Yet the work goes far beyond a mere critique of (...) contemporary events. Historically remote developments, indeed, the birth of Western history and of subjectivity itself out of the struggle against natural forces, as represented in myths, are connected in a wide arch to the most threatening experiences of the present. The book consists in five chapters, at first glance unconnected, together with a number of shorter notes. The various analyses concern such phenomena as the detachment of science from practical life, formalized morality, the manipulative nature of entertainment culture, and a paranoid behavioral structure, expressed in aggressive anti-Semitism, that marks the limits of enlightenment. The authors perceive a common element in these phenomena, the tendency toward self-destruction of the guiding criteria inherent in enlightenment thought from the beginning. Using historical analyses to elucidate the present, they show, against the background of a prehistory of subjectivity, why the National Socialist terror was not an aberration of modern history but was rooted deeply in the fundamental characteristics of Western civilization. Adorno and Horkheimer see the self-destruction of Western reason as grounded in a historical and fateful dialectic between the domination of external nature and society. They trace enlightenment, which split these spheres apart, back to its mythical roots. Enlightenment and myth, therefore, are not irreconcilable opposites, but dialectically mediated qualities of both real and intellectual life. "Myth is already enlightenment, and enlightenment reverts to mythology." This paradox is the fundamental thesis of the book. This new translation, based on the text in the complete edition of the works of Max Horkheimer, contains textual variants, commentary upon them, and an editorial discussion of the position of this work in the development of Critical Theory. (shrink)

This book is a defense of the methods of analytic philosophy against a recent empirical challenge to the soundness of those methods. The challenge is raised by practitioners of “experimental philosophy” and concerns the extent to which analytic philosophy relies on intuition—in particular, the extent to which analytic philosophers treat intuitions as evidence in arguing for philosophical conclusions. Experimental philosophers say that analytic philosophers place a great deal of evidential weight on people’s intuitions about hypothetical cases and thought experiments. This (...) book argues that this view of traditional philosophical method is a myth, part of “metaphilosophical folklore.” Analytic philosophy makes regular use of hypothetical examples and thought experiments, but philosophers argue for their claims about what is true or not true in these examples and thought experiments. It is these arguments, not intuitions, that are treated as evidence for the claims. The book discusses xphi and some recent xphi studies; critiques a variety of other metaphilosophical claims; examines such famous arguments as Gettier’s refutation of the JTB theory and Kripke’s Gödel Case argument against descriptivism about proper names, and shows that they rely on reasoning rather than intuition; and finds existing critiques of xphi, the “Multiple Concepts” and “Expertise” replies, to be severely lacking. (shrink)

Advocates of conceptual engineering as a method of philosophy face a dilemma: either they are ignorant of how conceptual engineering can be implemented, or else it is trivial to implement but of very little value, representing no new or especially fruitful method of philosophizing. Two key distinctions frame this dilemma and explain its two horns. First, the distinction between speaker’s meaning and reference and semantic meaning and reference reveals a severe implementation problem for one construal of conceptual engineering. Second, the (...) distinction between stipulating meanings and conceptually analyzing allows us to see why, on another construal of what conceptual engineering involves, the practice is neither a new nor neglected philosophical methodology. The article also argues that semantic externalism is not the root of the implementation problem for conceptual engineering, and that the usual rationale for adopting the practice, one that ties its value to the amelioration of “conceptual defects”, is unsound. (shrink)

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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. 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 has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

It is argued on a variety of grounds that recent results in 'experimental philosophy of language', which appear to show that there are significant cross-cultural differences in intuitions about the reference of proper names, do not pose a threat to a more traditional mode of philosophizing about reference. Some of these same grounds justify a complaint about experimental philosophy as a whole.

Practitioners of the new ‘experimental philosophy’ have collected data that appear to show that some philosophical intuitions are culturally variable. Many experimental philosophers take this to pose a problem for a more traditional, ‘armchair’ style of philosophizing. It is argued that this is a mistake that derives from a false assumption about the character of philosophical methods; neither philosophy nor its methods have anything to fear from cultural variability in philosophical intuitions.

To write of “the” philosophy of transhumanism is a little daring. The growth of transhumanism as a movement and philosophy means that differing perspectives on it have formed.

Steffen Koch raises several objections to my critique of conceptual engineering. Here, I reply to these objections, arguing that Koch fails to adequately defend the “standard rationale” for conceptual engineering, and that the dilemma I have posed for “conceptual re-engineering”, a dilemma that presents this practice as either infeasible or else trivial, survives Koch’s objections unscathed. I conclude that conceptual engineering, both in terms of its conception and rationale, remains problematic.

“Conceptual analysis” is a misnomer—it refers, but it does not refer to a method or practice that involves the analysis of concepts. Once this is recognized, many of the main arguments for skepticism about conceptual analysis can be answered, since many of these arguments falsely assume that conceptual analyses target concepts. The present paper defends conceptual analysis from skepticism about its viability and, positively, presents an argument for viewing conceptual analyses as targeting philosophical phenomena, not our concepts of these phenomena.

In the past, it was possible to approach transhumanism as primarily involving philosophical discussion and technological speculation. While transhumanist goals such as radical life extension, uploading, and cognitive, sensory, and physical enhancement were speculative they were also considered scientifically feasible, even if the technologies to achieve those goals appeared remote.

Two seminal articles by a founder of the Gestalt school of psychology, newly translated and accompanied by essays that connect his work to current research.

Dear Mother Nature: Sorry to disturb you, but we humans – your offspring – come to you with some things to say. (Perhaps you could pass this on to Father, since we never seem to see him around.).

This article argues that the “_qua_ problem” for purely causal theories of reference grounding is an illusion. Reference _can_ be grounded via description and fit, but purely causal reference grounding is possible too. In fact, “arguments from ignorance and error” suggest that many of our terms have had their reference grounded purely causally. If the _qua_ problem is illusory, then there is no need to adopt a “hybrid” theory of reference grounding of the kind recently recommended by Amie Thomasson (Ontology (...) made easy, Oxford University Press, Oxford, 2015) and Ron Mallon (The construction of human kinds, Oxford University Press, Oxford, 2016). This opens the door to a “discovery model” of philosophical knowledge, a model we could then choose to accept. (shrink)

The first Ukrainian translation of Max Horkheimer's article "History and Psychology", made by Vitaly Bryzhnik under the scientific and literary editorship of Ivan Ivashchenko.

For more than 100 years, The Protestant Ethic and the Spirit of Capitalism has set the parameters for the debate over the origins of modern capitalism. Now more timely and thought-provoking than ever, this esteemed classic of twentieth-century social science examines the deep cultural "frame of mind" that influences work life to this day in northern America and Western Europe. Stephen Kalberg's internationally acclaimed translation captures the essence of Weber's style as well as the subtlety of his descriptions and causal (...) arguments. Now, for the first time in one volume, The Protestant Ethic and the Spirit of Capitalism with Other Writings on the Rise of the West integrates Weber's exploration of the spirit of capitalism's origins with his larger project: a multi-causal analysis of the West's distinctiveness and its sources. Weber's texts present wide-ranging discussions on the Western city, state, forms of rulership and law, and modes of economic innovation. Moreover, in many selections Weber offers in-depth and insightful comparisons to China and India. Readings on the "economic ethics" of Confucianism, Buddhism, Hinduism, Islam, Judaism, and Catholicism further illuminate the distinct qualities of the West's trajectory and its diverse causes. A separate section examines the long-range influence of the ascetic Protestant sects and churches on American society.To draw readers into the material, this engaging volume includes extended introductions by the editor, many new translations, a chronology of Weber's life, an expanded glossary and bibliography, and numerous clarifying endnotes. In addition, Kalberg addresses a variety of debates concerning the central elements of contemporary life. Ideal for courses in sociology, anthropology, political science, history, international relations, and economics, The Protestant Ethic and the Spirit of Capitalism with Other Writings on the Rise of the West is an essential resource for anyone seeking to understand the origins and endurance of the modern West. (shrink)

These essays reveal another side of Horkheimer, focusing on his remarkable contributions to critical theory in the 1930s. Max Horkheimer is well known as the director of the Frankfurt Institute for Social Research and as a sometime collaborator with Theodor Adorno, especially on their classic Dialectic of Enlightenment. These essays reveal another side of Horkheimer, focusing on his remarkable contributions to critical theory in the 1930s. Included are Horkheimer's inaugural address as director of the Institute, in which he outlines the (...) interdisciplinary research program that would dominate the initial phase of the Frankfurt School, his first full monograph, and a number of other pieces published in the 1930s. The essays, most of which have not appeared in English before, are surprisingly relevant to current post-philosophy debates, notably "On the Problem of Truth," with its focus on pragmatism, and "The Rationalism Debate in Current Philosophy," a sustained critique of the post-Cartesian philosophy of consciousness. Horkheimer's 1933 critique of Kantian ethics, "Materialism and Morality," is of particular interest given the current reaction to the neo-Kantian aspect of Habermas's work. There are also essays relevant to the current foundations debate within Continental philosophy, and the rationality/relativism question is sustained throughout the volume. (shrink)

I argue in this paper that the existence of sorites series of color patches – series of color patches arranged so that the patches on each end look different in color though no two adjacent patches do – shows that the relation of same phenomenal charac­ter as is not a transitive relation. I then argue that the intransitivity of same phenomenal character as conflicts with certain versions of intentionalism, the view that an experiences phenomenal character is exhausted, or fully determined (...) by its intentional content. Lastly, I consider various objections to the arguments and reply to them. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. (shrink)