In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 523-541 [Access article in PDF] Antiquarianism, the History of Objects, and the History of Art before Winckelmann Thomas DaCosta Kaufmann [Figures] To the Memory of Franklin LeVan Baumer. In light of postmodernist and poststructuralist trends in the humanities which have contested notions of originality and of authorship, it might seem surprising that one outstanding myth of the eighteenth (...) century has not yet been thoroughly challenged. This is the claim made by Johann Joachim Winckelmann in the foreword to the Geschichte der Kunst des Altertums, originally published in 1764, that he had created a new history of art which was distinct from a history of artists and also different from what had previously been written about antiquities (Altertümer): The history of the art of antiquity, which I have undertaken to write, is no mere account of the chronological order and change of art, but I take the word history in the wider sense, that it has in the Greek language, and my intention is to offer an attempt at a system.... But the essence of art is in every part the most eminent aim, in which the history of artists has little influence, and this [sort of history of artists], which has been compiled by others, is therefore not to be sought here... those who have treated antiquities, examine either only such where erudition was to be applied, or, if they speak of art, this happens in part with common eulogies, or their judgment is built on peculiar, false grounds. 1 [End Page 523]Wolf Lepenies once described this claim as one of the many foundational myths of the Enlightenment and presented instead some parallels between the writing of art history and natural history in the eighteenth century. 2 As interest in the historiography of art has revived, publications have continued to pour forth on Winckelmann. 3 Yet the critique suggested by Lepenies has largely not been followed. Winckelmann's claim to originality remains a starting or major turning point for most accounts of the history of the discipline of art history. 4 [End Page 524]It may be that Winckelmann's claim has remained largely unchallenged because his differentiation of his accomplishment from that of Gelehrsamkeit in particular coincides with and helps to support another distinction made at his time, that between "philosophy," or criticism, and erudition, the latter being at best necessary but inferior. 5 This distinction, which was fostered by the philosophes and their counterparts in other countries, has been frequently heard in scholarly debates, and it is echoed in current discussions where empirical scholarship is disparaged in favor of what is often now called Theory. 6 Thus while in the twentieth century the Enlightenment came in for heavy going starting with at least the critique of Max Horkheimer and Theodor W. Adorno, 7 this is one Enlightenment opinion which, despite the rise of critical theory among other trends in recent scholarship, has gained in fashion, especially in the English-speaking world.But the contrast between philosophy, or critique, and erudition makes a distinction that is ultimately untenable, even if it is also one that has continued to dominate many views of the history of eighteenth-century scholarship. The case at hand suggests that supposed innovations of the eighteenth century in the historiography of art, as in many other fields of study, are much more bound up with late humanism and encyclopedism than their promulgators might have wished to admit. Scholars of a number of disciplines have begun to revise interpretations of the role of the so-called antiquarians of the sixteenth to eighteenth centuries--those who dealt with Altertümer. 8 Some recent studies of the historiography of art have pointed to some connections between the antiquarian tradition and that of the historiography of art. 9 These approaches, however, have primarily dealt with Italian and French writers and, moreover, have left Winckelmann's position largely untouched. 10 Winckelmann's situation in the [End Page 525] broader European historical and geographical context also remains... (shrink)

This essay, part of a special issue on the Warburg Institute and Library, offers personal recollections of scholars whom the author encountered there as a student in the early 1970s, including E. H. Gombrich, Otto Kurz, Michael Baxandall, Frances Yates, D. P. Walker, A. I. Sabra, Michael Podro, Michael Screech, Arnaldo Momigliano, and Nikolaus Pevsner. The author's focus is on differences between the milieu of the Kulturwissenschaftliche Bibliothek Warburg, as it had been in Hamburg, and the ethos of the Warburg (...) Institute in London. The key document for establishing this contrast is an anonymous review — by Edgar Wind — attacking Gombrich's biography of Aby Warburg, which was published in 1970. Wind found the new Warburg circle “Lilliputian” in comparison with the old Hamburg circle, to which he had belonged. This essay disputes Wind's finding, based on its author's own experience, as well as on his sympathy with the reasoned empirical approach of Gombrich, Baxandall, and others at the London Warburg to issues that Aby Warburg had raised when the Library was in Germany. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 1 Seiten: 288-292.

This anthology of readings in the survey of Western philosophy--from the Ancient Greeks to the 20th Century--is designed to be accessible to today's readers. Striking a balance between major and minor figures, it features the best available translations of texts--complete works or complete selections of works-- which are both central to each philosopher's thought and are widely accepted as part of the canon. The selections are readable and accessible, while still being faithful to the original. Includes Introductions to each historical (...) period and to each philosopher, and an abundance of drawings, diagrams, photographs, and a timeline. This Combined Volume contains the most important works from Baird's Philosophic Classics, Volumes I-V. ANCIENT GREEK PHILOSOPHY. Plato. Aristotle. HELLENISTIC PHILOSOPHY. Epicurus. Epictetus. Plotinus. MEDIEVAL PHILOSOPHY. Augustine. Boethius. Anselm (and Guanilo). Moses Maimonides. Thomas Aquinas. William of Ockham. Pico Della Mirandola. MODERN PHILOSOPHY. Ren Descartes. Thomas Hobbes. Blaise Pascal. Baruch Spinoza. John Locke. Gottfried Leibniz. George Berkeley. David Hume. Immanuel Kant. NINETEENTH-CENTURY PHILOSOPHY. G.W.F. Hegel. John Stuart Mill. Soren Kierkegaard. Karl Marx. Friedrich Nietzsche. TWENTIETH-CENTURY PHILOSOPHY. Edmund Husserl. Bertrand Russell. Martin Heidegger. Ludwig Wittgenstein. A.J. Ayer. Jean-Paul Sartre. Willard Van Orman Quine. Jacques Derrida. For anyone interested in Philosophy, History of Philosophy, or History of Intellectual Thought. (shrink)

Die Frage, wie sich Aussagen uber Fahigkeiten von Personen zu Aussagen uber Moglichkeiten von Zustanden in der Welt verhalten, ist fur unser menschliches Selbstverstandnis zentral. Der vorliegende Band versammelt unter dieser Frage durchweg Originalbeitrage in historisch-systematischer Absicht; sie behandeln die Geschichte der Metaphysik und Ontologie von Parmenides bis Heidegger.INHALT: VORWORT - Klaus Jacobi: Das Konnen und die Moglichkeiten. Potentialitat und Possibilitat - Mischa von Perger: Moglichkeit, Parmenideisch - Ulrich Nortmann: 'Das Saatkorn ist dem Vermogen nach eine Pflanze'. Uber ontologische und (...) logische Aspekte Aristotelischer Moglichkeitssatze - Sang-Jin Kang: Anselm und die modallogische Betrachtung der gottlichen Notwendigkeit - Michael Astroh: Petrus Abaelardus on Modalities de re and de dicto - Christopher Martin: Peter Abaelard on Modality. Some Possibilities and Some Puzzles - Allan Back: Avicenna and Averroes: Modality and Theology - Seung-Chan (Elias) Park: Die Differenz von personlicher und unpersonlicher Moglichkeit bei Thomas von Aquin - Charles Lohr: 'Art' and Possibility: The Rule Concerning Possibility in the Ars lulliana - Peter King: Duns Scotus on Possibilities, Powers, and the Possible - Matthias Kaufmann: Gottes Allmacht und die Wahrheit modaler Satze. Potentialitat und Possibilitat bei Wilhelm von Ockham - Simo Knuuttila: On the History of Theory of Modality as Alternativeness - Stephan Meier-Oeser: Potentia versus Possibilitas? Posse! Zur cusanischen Konzeption der Moglichkeit - Dominik Perler: Cartesische Moglichkeiten - Hans Poser: Leibniz'sche Handlungsmodi zwischen Ontologie und Deontologie - Wilhelm Metz: Der transzendentale Moglichkeitsbegriff bei Kant und Fichte - Rainer Marten: Heidegger: Die eigenste eigentliche Moglichkeit - Tilman Borsche: Moglichkeiten des Seins, Moglichkeiten des Denkens - Thomas Buchheim: Zwischen Antinomie und Kompatibilitat: Versuch uber die naturliche Einbettung unserer Handlungsfreiheit - Kuno Lorenz: Dynamis und Energeia. Zur Aktualitat eines begrifflichen Werkzeugs von Aristoteles. (shrink)

This treatise is divided int9 four chapters with footnotes appearing at the end of each chapter. Following the conclusion there are three appendices which clarify a few points introduced in the text but not treated there. Some changes have been made to secondary material. On occasion when quoting Kaufmann's Hegel: Texts and Commentary, the translation of Begriff as "Concept" is changed to "Notion". This was done only to preserve the flow of presentation. The majority of translations have Begriff as (...) "Notion". When these others are placed side by side with Kaufmann's or Knox's translations where Begriff is "Concept", the result is so times distracting. In addition, all titles to Hegel's sciences have been abbreviated. Thus, instead of referring to The Lectures on the History of Philosophy each time it is mentioned, an abbreviated name is given -- History of Philosophy. Instead of The Lectures on the Philosophy of Religion, we have placed Philosophy of Religion in the text. Again the readability of the treatise was the main concern. The objective of this study is to expound on Hegel's concept of science, to list its general features, and to provide a perspective with which one should be able to approach each of Hegel 's sciences individually and observe the concept at work. In the first chapter we have provided an outlined analysis of the concept and in the last chapter have carried this concept through each of five different sciences -- The Philosophy of Right, The Philosophy of History, The Philosophy of Art, The Philosophy of Religion, and The History of Philosophy. In the second chapter we have examined the universal-particular-individual progression that characterizes the dialectical method. In the third chapter we have considered the internal relations that serve to guarantee the scientific stature of the universal-to-individual progression. (shrink)

Spécialiste de littérature française du xxe siècle, Dorothy Kaufmann avait déjà sorti de l’ombre Edith Thomas en 1995, en publiant et annotant, à l’occasion du 50e anniversaire de la fin de la Seconde Guerre mondiale, des écrits inédits concernant cette période : extraits d’un journal intime tenu entre 1931 et 1949, satire écrite entre octobre 1940 et mai 1941 sous la forme du journal fictif d’un bourgeois pétainiste, Mémoires rédigés en 1952 et intitulés Le Témoin compromis. La chercheuse (...) so... (shrink)

The aim of this essay is to review Friedrich Nietzsche's "The Gay Science" in English Translation. It compares and contrasts the translations by Thomas Common, Walter Kaufmann, Josefine Nauckhoff, and R. Kevin Hill. First, I argue in favor of translating the work's title "Die Fröhliche Wissenschaft" as "The Gay Science" or perhaps more precisely as "The Gay Knowledge". Nietzsche who is likely the greatest stylist in the German language wrote with philological precision and succinctness. This exactitude and awareness (...) of the shaping influence of linguistic means on the contents expressed therefore needs to be reflected throughout in any kind of rendition of Nietzsche's artful texts and the evaluation and assessment thereof. (shrink)

Inhalt "Rund um Sokrates" Thomas Alexander Szlezak: Platon und die Pythagoreer: Das Zeugnis des Aristoteles Eva-Maria Kaufmann: Reconsidered: Gigons Abschied von Sokrates. Das Buch "Sokrates. Sein Bild in Dichtung und Geschichte" Detlef Thiel: Sokrates der Idiot." Friedlaender/Mynonas Rehabilitation Ulrich Kuhn: Das Liebesverhaltnis zwischen Alkibiades und Sokrates. Der platonische Bericht Heinz-Gerd Schmitz: Alkibiades, die Athener und die politische Torheit "Wissen und Skepsis" Rebecca Paimann: Beim Wissen ist jeder der erste. Zur Stellung der Individualitat in der spaten Wissenschaftslehre Fichtes Jurgen-Eckardt (...) Pleines: Philosophieren oder eine letzte Wahrheit. Das anhaltende Problem eines Neuplatonismus Klaus Neugebauer: Dasein und ewiges Sein. Wie Edith Stein Martin Heidegger liest Jurgen Grosse: Radikalskepsis und Philosophiekritik. Zum 100. Geburtstag von E. M. Cioran Jutta Georg: Traumlose Zeiten. Das Unbewusste im Kernspin "Gluck und Erfullung" Edgar Fruchtel: Gluck allein macht nicht glucklich. Was fuhrt zu einem erfullten Leben? Tim Gollasch: Adieu Welt"? Die vermeintliche Abkehr vom Diesseits in der Barocklyrik Georges Goedert: Vom zweifelhaften Gluck der Utilitaristen. Eine kritische Untersuchung utilitaristischen Denkens "Buchbesprechung" Harald Seubert: Vom Geist - die Wiederkehr des vergessenen Grundes der Philosophie. Aus Anlass eines bedeutenden Sammelwerke. (shrink)

Deep brain stimulation is an experimental procedure for treatment-resistant depression. Some results show promise, but blinded trials had limited success. Ethical questions center on vulnerability: especially on whether depressed patients can weigh the risks and benefits effectively, whether depression causes “desperation,” and whether media portrayals create unrealistic hopes. We interviewed 24 psychiatric inpatients with treatment-resistant depression, qualitatively analyzing their comments. Most had minimal interest in deep brain stimulators. Some might consider them if their depression worsened, if alternatives were exhausted, or (...) if the evidence were stronger. Fears focused on the surgery, adverse effects, and the novelty of the device. Patients felt the depression interfered with their ability to weigh the risks and benefits. Patients seemed highly attuned to the risks, and were skeptical that the treatment would be effective. We conclude that ethical concerns about vulnerability remain, yet patients with treatment-resistant depression were thoughtful and cautious about trying a novel therapy. (shrink)

We present a novel, perspicuous framework for building iterated ultrapowers. Furthermore, our framework naturally lends itself to the construction of a certain type of order indiscernibles, here dubbed tight indiscernibles, which are shown to provide smooth proofs of several results in general model theory.

It’s been argued with some justice by commentators from Walter Kaufmann to Thomas Hurka that Nietzsche’s positive ethical position is best understood as a variety of virtue theory – in particular, as a brand of perfectionism. For Nietzsche, value flows from character. Less attention has been paid, however, to the details of the virtues he identifies for himself and his type. This neglect, along with Nietzsche’s frequent irony and non-standard usage, has obscured the fact that almost all the (...) virtues he praises are intellectual rather than moral. The vices he most despises include dogmatism, intellectual partisanship, faith, boredom, the need for certainty, and pity. The virtues he most appreciates include curiosity, honesty, skepticism, creativity, the historical sense, intellectual courage, and intellectual fastidiousness. These tables of values place Nietzsche squarely among so-called responsibilist virtue epistemologists, such as Lorraine Code and Linda Zagzebski, who emphasize that knowledge is infused with desire and affect. I argue that curiosity construed as the specification of the will to power in the domain of epistemology is a cardinal Nietzschean virtue, and that the others – especially intellectual courage and honesty – are presupposed by curiosity. Thus, Nietzsche turns out to accept his own peculiar brand of the thesis of the unity of virtue. (shrink)

Wilhelm (Forthcom Synth 199:6357–6369, 2021) has recently defended a criterion for comparing structure of mathematical objects, which he calls Subgroup. He argues that Subgroup is better than SYM \(^*\), another widely adopted criterion. We argue that this is mistaken; Subgroup is strictly worse than SYM \(^*\). We then formulate a new criterion that improves on both SYM \(^*\) and Subgroup, answering Wilhelm’s criticisms of SYM \(^*\) along the way. We conclude by arguing that no criterion that looks only to the (...) automorphisms of mathematical objects to compare their structure can be fully satisfactory. (shrink)

Social media data hold considerable potential for predicting health-related conditions. Recent studies suggest that machine-learning models may accurately predict depression and other mental health-related conditions based on Instagram photos and Tweets. In this article, it is argued that individuals should have a sui generis right not to be subjected to AI profiling based on publicly available data without their explicit informed consent. The article (1) develops three basic arguments for a right to protection of personal data trading on the notions (...) of social control and stigmatization, (2) argues that a number of features of AI profiling make individuals more exposed to social control and stigmatization than other types of data processing (the exceptionalism of AI profiling), (3) considers a series of other reasons for and against protecting individuals against AI profiling based on publicly available data, and finally (4) argues that the EU General Data Protection Regulation does not ensure that individuals have a right not to be AI profiled based on publicly available data. (shrink)

Evolutionary explanations are not only common in the biological sciences, but also widespread outside biology. But an account of how evolutionary explanations perform their explanatory work is still lacking. This paper develops such an account. I argue that available accounts of explanations in evolutionary science miss important parts of the role of history in evolutionary explanations. I argue that the historical part of evolutionary science should be taken as having genuine explanatory force, and that it provides how‐possibly explanations sensu Dray. (...) I propose an account of evolutionary explanations as comparative‐composite explanations consisting of two distinct kinds of explanations, one processual and one historical, that are connected via the explanandum's evolvability to show how the explanandum is the product of its evolutionary past. The account is both a reconstruction of how evolutionary explanations in biology work and a guideline specifying what kind of explanations evolutionary research programs should develop. (shrink)

Is Plato’s philosophy still relevant for current issues in politics and political science? In order to answer this question, the contributions to this volume endeavour to re-read the Platonic dialogues and to interpret them in terms of textual hermeneutics on the one hand. On the other hand, they refer to Plato from a systematic point of view and apply his philosophy, in particular the method of Socratic dialogue, to discussions on contemporary political issues. The volume is dedicated to Barbara Zehnpfennig, (...) whose works aim at making Socratic–Platonic philosophy fruitful for the present on the basis of a new interpretation of Plato’s philosophy. With contributions by Anke Adamik, Sarah Al-Taher, Viktoria Bachmann, Philip Breuer, Johanna Falk-Seifert, Bettina Fröhlich, Benjamin A. Hahn, Hendrik Hansen, Thomas Haslböck, Raul Heimann, Johannes Frank Hoerlin, Vanessa Jansche, Peter Kainz, Christina Kast, Eva-Maria Kaufmann, Ulrich Kühn, Laura Martena, Julian Obenauer, Victor Peneff und Thomas Wimmer. (shrink)

In their recent article ‘Resolving Frege’s other Puzzle’ Eric Snyder, Richard Samuels, and Stewart Shapiro defend a semantic type-shifting solution to Frege’s other Puzzle and criticize my own cognitive type-shifting solution. In this article I respond to their criticism and in turn point to several problems with their preferred solution. In particular, I argue that they conflate semantic function and semantic value, and that their proposal is neither based on general semantic type-shifting principles nor adequate to the data.

These essays strip away Nietzsche's flamboyant style, his tragic biography, and his notorious "influence" to reveal him purely as a philosopher, a thinker occupied with problems of justification, value, science and knowledge, truth and God. They discover a profound and very human philosopher who has too long been ignored and distorted by the wrong kinds of admiration and criticism. Contributors include Walter Kaufmann, Arthur Danto, Richard Schacht, Karl Jaspers, Kathryn Pyne Parsons, Max Scheler, Ivan Soll, Thomas Mann, and (...) Herman Hesse. (shrink)

Masculinity ideology is defined as a blend of cultural beliefs, types of behavior, and roles generally associated with men and boys. Previous studies have showed mixed effects of adherence to masculine ideology on men’s subjective well-being, indicating negative but also positive relationships. The present study focuses on agency, that is the core of stereotypic masculinity, and its relationship to subjective well-being by analyzing data from a representative Polish sample of the European Social Survey. Participants were 1751 adults, aged 17 years (...) and older. A structural equation model was applied. The results demonstrated that agentic values were good predictors of male and female subjective well-being. That is, the less men and women valued their own power and achievements, the lower their subjective well-being was. As expected, this association was stronger for men. Additionally, regardless of gender, we demonstrated that age was a negative predictor and that number of years of education a positive predictor of subjective well-being. This association was stronger for men. (shrink)

This is a correction to: Thomas Schindler, Steps Towards a Minimalist Account of Numbers, Mind, 2021.

In lieu of an abstract, here is a brief excerpt of the content:“The Blessed in the Kingdom of Heaven Will See the Punishments of the Damned So That Their Bliss May Be More Delightful to Them”: Nietzsche and AquinasJames Lehrberger O.Cist.NO DECENT HUMAN BEING can read those words of St. Thomas Aquinas, which Frederick Nietzsche quotes in On the Genealogy of Morals1 (GM) without feeling horror, shock, and disgust: “‘The blessed in the kingdom of heaven,’ he [Aquinas] says meek (...) as a lamb, ‘will see the [End Page 425] punishments of the damned so that their bliss might be more pleasing to them.’” Nietzsche scholars regularly notice and comment on this passage from the Summa theologiae.2 The typical gloss takes it to show the spirit of hatred that lies at the heart of Aquinas’s Christianity. Thus Walter Kaufmann reads the quotation as showing how the Christian faith enables its adherents “to indulge their lust for revenge by hoping for the eternal torture and destruction of their persecutors.”3 Weaver Santinello echoes this sentiment when she claims that “‘the great teacher and saint [Aquinas]’ had a ‘bloodthirsty vision of Hell.’”4 Even so sensitive a Christian as Merold Westphal reads Nietzsche’s Aquinas in this way. “[I]t is hard to deny that the spirit of resentment and longing for vengeance burns hot in these passages... in them the final judgment makes the Final Solution seem almost moderate.”5 Similar comments and observations so abound in the scholarship that they form a virtual consensus on this Summa passage’s teaching.6This proliferation of such statements on Aquinas’s meaning, however, contrasts sharply with the absence of careful analyses [End Page 426] of the passage. I do not know, in fact, of a single article, book chapter, or study that takes Nietzsche’s quotation of Aquinas for its theme. More generally, despite the vast literature on Nietzsche and Christianity, comparative studies of Nietzsche and Aquinas are rare.7 The absence of substantive studies on the Genealogy’s use of the Aquinas quotation is doubly unfortunate. First, it silences or at least muffles the voice of Nietzsche. He cites Aquinas’s text in the specific context of Treatise I of the Genealogy. The quotation reveals the full meaning that Nietzsche intended it to convey only when it is read in that context. Second, it obscures and distorts the thought of Aquinas: the quotation must be read in its own context in the Summa theologiae to grasp the teaching that Aquinas intended his words to express.In light of Aquinas’s importance as a Christian theologian and the crucial role he plays in the Genealogy’s critique of moral values, I intend to examine Nietzsche’s presentation of this text. Careful study of this matter can shed light on a key question which has long been discussed and debated: Is Nietzsche’s account of Christianity as life-inimical rooted in an extraordinarily perceptive reading of the Christian psyche? Or is it based, rather, on a profound misunderstanding of that psyche? I will argue for two points: (1) that Nietzsche has utterly misconstrued Aquinas’s teaching; and (2) that Aquinas’s Christian morality, far from being life-inimical, is life-affirming. [End Page 427] More specifically, I will show not only that Aquinas is completely free from the hatred, envy, and vengefulness that Nietzsche attributes to him, but also that the virtues and beliefs he embraces, such as meekness, mercy, and divine justice, are strong and supportive of human flourishing.I will proceed in the following steps. First, I will investigate Nietzsche’s understanding of the Aquinas quotation in terms of the role it plays in the Genealogy’s First Treatise. As already noted, recognizing Nietzsche’s purpose in quoting Aquinas requires understanding the objections he develops to Christianity throughout that Treatise. Hence I will highlight the principal criticisms of Aquinas’s Christianity found there. Second, I will analyze the quotation from Aquinas in its own context in the Summa theologiae. Lastly, I will compare and contrast Nietzsche and Aquinas in terms of those issues which the quoted passage has brought to the fore. Nietzsche’s take on Aquinas, however, is the only question I will address. I do not... (shrink)

Interpretive understanding of human behaviour, known as verstehen, underpins the divide between the social sciences and the natural sciences. Taking a historically orientated approach, this collection offers a fresh take on the development of understanding within analytic philosophy before, during and after logical empiricism. In doing so, it reinvigorates debates on the role of the social sciences within contemporary epistemology. Bringing together leading experts including Martin Kusch, Thomas Uebel, Karsten Stueber and Giuseppina D'Oro, it is an authoritative reference on (...) the logical empiricists' philosophy of social science. Charting the various reformulations of verstehen as proposed by Wilhem Dilthey, Max Weber, R.G Collingwood and Peter Winch, the volume explores the reception of the social sciences prior to logical empiricism, before surveying the positive and negative critiques from Otto Neurath, Felix Kaufmann, Viktor Kraft and other logical empiricists. As such, chapters reveal that verstehen was not altogether rejected by the Vienna Circle, but was subject to various conceptual uses and misuses. Along with systematic historical coverage, the book situates verhesten within contemporary interdisciplinary developments in the field, shedding light on the 21st-century 'turn' to understanding among analytic philosophers and opening further lines of inquiry for philosophy of social science. (shrink)

Die einfache Entgegensetzung von Vernunft und Religion wirkt nach der Religionskritik des 19. Jahrhunderts und der Vernunftkritik des 20. Jahrhunderts philosophisch naiv und historisch unaufgeklart. Dadurch fallt aber ein neues Licht auf das Projekt der Gottesbeweise, die fur die Religion zentrale Gottesvorstellung dem Denken argumentativ zuganglich zu machen. Die Autoren der hier versammelten Uberlegungen beleuchten auf je eigene Weise die traditionellen und aktuellen Gottesbeweise mit dem leitenden systematischen Erkenntnisinteresse, ein neues Verstandnis von Vernunft und Religion zu gewinnen. Mit Beitragen von: (...) Svend Andersen, Thomas Buchheim, Markus Enders, Markus Gabriel, Jens Halfwassen, Friedrich Hermanni, Gunnar Hindrichs, Axel Hutter, Christian Illies, Anton Friedrich Koch, Armin Kreiner, John Leslie, Matthias Lutz-Bachmann, Friedo Ricken SJ, Friedrike Schick, Rolf Schonberger, Christoph Schwobel, Robert Spaemann, Richard Swinburne, Peter van Inwagen. (shrink)

Im säkularen Zeitalter, das metaphysische Konzepte ablehnt, steht die Frage nach Sinn und Ziel der Geschichte vor neuen Herausforderungen. Thomas Ebneter bietet eine Bestandsaufnahme im Gespräch mit der Philosophie von Gianni Vattimo und wagt den Versuch, den Horizont christlicher Hoffnung auf Transzendenz hin offen zu halten.