La conoscenza che abbiamo del testo del Libellus ad Leonem X, noto anche come De Officio Pontificis ad Leonem X, redatto dai camaldolesi veneziani Tommaso Giustiniani e Vincenzo Querini , ruota intorno al codice che “extabat MS in Bibliotheca Monasterii S. Mariae Carcerum, nunc in Bibliotheca S. Michaelis Muriani”1 identificabile con il manoscritto Muraniano 1071, oggi conservato presso la Biblioteca del Monastero di Camaldoli.2 Si tratta del codice che è stato utilizzato, secondo quanto dichiarato dallo stesso Mittarelli,3 dai camaldolesi (...) Giovanni Benedetto Mittarelli e Anselmo Costadoni 4 per la loro edizione negli Annales Camaldulenses.5 Vi è una notazione .. (shrink)

Commentaries on Aristotle's writings have been produced since the 2nd century AD. This edition contains Greek commentaries on his work from the 3rd to the 8th centuries AD by, among others, Alexander of Aphrodiensias, Themistios, Joh. Philoponus, Simplicius in Greek.

In der Technikethik spielt das Konzept der Verantwortung eine zentrale Rolle. ›Verantwortung‹ ist ein Basiskonzept, das, ähnlich wie die Konzepte ›Pflicht‹ oder ›Schuld‹, in vielfältigen Kontexten gebraucht wird. Dennoch lassen sich einige allgemeine Aussagen über seine Bedeutung treffen. Gerade Autoren, die im Bereich der Technik- und Wissenschaftsethik aktiv sind, haben sich nachdrücklich um eine Klärung des allgemeinen Verantwortungsbegriffs und seiner verschiedenen Aspekte und Gebrauchsweisen bemüht.

In his works from the past decade, Menachem Fisch offered an analysis of a crucial distinction between two modes of rationalized transformation: an intra-framework transformation and an inter-framework one, the latter entailing a revolutionary shift of the framework itself. In this article, I analyze the attempt to produce such a framework transition in the tradition of Jewish Halakha (i.e., Jewish Law) by one of the key figures in its history, Moses Maimonides (1135–1204), and to explore how this transition was rationalized (...) and promoted by the utilization of crisis discourse. Using discourse analysis, I analyze the introduction to Maimonides’ great legal code, Mishneh Torah, and explore the modes by which he sought to establish, install and stabilize a homogenous and centralistic legal order at the center of which will lie one – that is, his own – Halakhic book. (shrink)

Speakers’ perception of a visual scene influences the language they use to describe it—which objects they choose to mention and how they characterize the relationships between them. We show that visual complexity can either delay or facilitate description generation, depending on how much disambiguating information is required and how useful the scene's complexity can be in providing, for example, helpful landmarks. To do so, we measure speech onset times, eye gaze, and utterance content in a reference production experiment in which (...) the target object is either unique or non-unique in a visual scene of varying size and complexity. Speakers delay speech onset if the target object is non-unique and requires disambiguation, and we argue that this reflects the cost of deciding on a high-level strategy for describing it. The eye-tracking data demonstrate that these delays increase when speakers are able to conduct an extensive early visual search, implying that when speakers scan too little of the scene early on, they may decide to begin speaking before becoming aware that their description is underspecified. Speakers’ content choices reflect the visual makeup of the scene—the number of distractors present and the availability of useful landmarks. Our results highlight the complex role of visual perception in reference production, showing that speakers can make good use of complexity in ways that reflect their visual processing of the scene. (shrink)

1. In the opening chapter of his arresting book on Immanuel Kant’s philosophy of international and cosmopolitan right, Kant and the Law of War,1 Arthur Ripstein presents Kant’s position as a respon...

The article examines philosophical conceptions of responsibility found in the contributions of Martin Buber, Hans Jonas and Emmanuel Levinas. It argues that, despite the significant differences of these contributions, they all share important goals, significant structural features, and corresponding challenges. All three thinkers try to overcome the solipsistic limitations of Edmund Husserl’s phenomenology as well as the egocentrism of Heidegger’s concept of "solicitude" or "self-care." All three try to overcome the Kantian subject-object dichotomy. All three understand responsibility as a bipolar (...) relation only. In consequence, all of them face similar challenges resulting from new forms of dichotomies and the exclusion of “thirdness” that are the result of their conceptual decisions. (shrink)

The book introduces a conception of discourse ethics, an intersubjectivist version of Kantian ethics. Analyzing contributions from Jürgen Habermas, Karl-Otto Apel, Wolfgang Kuhlmann, Albrecht Wellmer, Robert Alexy, Klaus Günther, Rainer Forst, Marcel Niquet and others, it reconstructs critical discussions on the justification of the principle of morality (part I) and on the various proposals on how to apply it (part II). It defends an alternative model of how discourse ethics can provide guidance under non-ideal circumstances and avoid both arbitrariness and (...) rigorism. (shrink)

" L'énigme, c'est précisément qu'il semble évident que le monde existe pour nous. " C'est à cette énigme que se confronte Kant dès ses premiers écrits. Le projet critique de Kant prend son origine dans la critique de la cosmologie classique. A chaque étape de son développement, des écrits pré-critiques à l'Opus postumum, le rapport au monde est spécifié, que ce soit du point de vue de la sensibilité, de la connaissance ou de la morale. Avec Kant s'ouvre un nouvel (...) horizon pour l'homme, comme " habitant du monde ". Le monde moral et surtout le concept de liberté dont l'origine est cosmologique prennent une nouvelle dimension et se substituent à un hypothétique " monde intelligible ". C'est l'occasion pour Michaël Foessel de revisiter la " maison Kant " dans ses coins et recoins, de mettre à l'épreuve la rationalité de l'édifice, dans une confrontation féconde entre Kant, Husserl et Heidegger. Une lecture forte et vivifiante. (shrink)

Positive effects of person-environment fit on job satisfaction and persistence are well documented. However, little is known about the consequences of person-vocation fit for vocational education and training. Using data from the German National Educational Panel Study, we examine the influence of selected P-V fit indicators on training satisfaction and premature contract termination for 4,097 trainees in VET. We find that most P-V incongruences do not lead to negative consequences. Training satisfaction is not affected by interest congruence and skill congruence. (...) However, moderate overeducation enhances training satisfaction. For PCT, there is a general effect of undereducation; undereducation increases the probability of PCT independent of educational qualification for the occupation. PCT is not affected by skill congruence and only for Realistic interests, congruence with the vocational environment reduces PCT probability. (shrink)

Interiority and Law presents a groundbreaking reassessment of a medieval Jewish classic, Baḥya ibn Paquda's Guide to the Duties of the Hearts. Michaelis reads this work anew as a revolutionary intervention in Jewish law, or halakha. Overturning perceptions of Baḥya as the shaper of an ethical-religious form of life that exceeds halakha, Michaelis offers a pioneering historical and conceptual analysis of the category of "inner commandments" developed by Baḥya. Interiority and Law reveals that Baḥya's main effort revolved around (...) establishing a new legal formation - namely, the "duties of the hearts" - which would deal entirely with human interiority. Michaelis takes up the implications of Baḥya's radical innovation, examining his unique mystical model of proximity to God, which he based on an increasingly growing fulfillment of the inner commandments. With an integrative approach that puts Baḥya in dialogue with other medieval Muslim and Jewish religious thinkers, this work offers a fresh perspective on our understanding of the interconnectedness of the dynamic, neighboring religious traditions of Judaism and Islam. Contributing to conversations in the history of religion, Jewish studies, and medieval studies on interiority and mysticism, this book reveals Baḥya as a revolutionary and demanding thinker of Jewish law. (shrink)

Open access-introduction into moral philosophy in German language that contains chapters on the concept of morality, on the development and the main positions of normative ethics, on meta-ethics, and on the various fields of applied ethics. One of its distinctive features is that it explicitly reflects on the role of morality and ethics in modern society and that it analyses the import of alternative conceptual and normative positions for determining this role. The book can be freely downloaded from the publisher's (...) website via the URL below. (shrink)

The article reviews the various ramifications in the discussion on leadership, focusing on the view of leadership as relationships between leaders and followers. Three main types of leader-follower relations are discussed, and their specific characteristics are described: regressive relations, symbolic relations, and developmental relations. After analyzing the major implications, as well as the conceptual limitations, of these perspectives, the article suggests directions for a more integrative conceptualization of leader-follower relations.

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

Social researchers have extensively addressed the immigration of one million Russian speakers to Israel/palestine over the past twenty-five years. However, the immigrants’ incorporation into the Israeli occupation regime and the ongoing colonisation of Palestine have rarely been questioned as such. In the interviews informing this article, Russian-speaking immigrant women living in Arab-Palestinian communities discuss their complex relations with Palestinian, Jewish-Israeli and Russian-Israeli communities. Sharing a background with Russian-speaking Jewish Israelis on the one hand, and marital kinship ties to Palestinians on (...) the other, these women encounter multiple boundaries of territory and identity in their everyday lives. Drawing on feminist border thinking, I explore these encounters as a navigation through geopolitical and epistemic borderlands in a dense colonial reality. I am particularly interested in the potential of such an exploration to question essentialism and destabilise binary ethno-national categories of identity, such as Arab/jew and Israeli/palestinian, that dominate not only hegemonic but also emancipatory discourses. These binary divisions are not a straightforward outcome of political regimes but rather the result of ongoing border-making processes, which are vulnerable to disorder and disruption. This perspective aims to enrich understandings of the roles that gendered ethno-national identities play in sustaining the colonial relations of power in Israel/palestine. (shrink)

Robert Nozick’s Anarchy, State and Utopia contains one of the earliest and best-known criticisms of John Rawls’s theory of justice in general and the difference principle in particular. The discussion of Nozick’s critique of Rawls in the literature has focused on his argument against “patterned” conceptions of justice, of which the difference principle as Nozick understands it constitutes merely one version among others. In this article I consider the objection Nozick raises against the difference principle specifically, namely that it unfairly (...) favors the “worse endowed” over the “better endowed” members of society. I argue that Nozick’s charge of unfairness against the difference principle is ambiguous between two distinct interpretations of the difference principle and as such divides into two distinct objections, the pre-cooperative and the cooperative fairness objection. I then argue that neither of these two interpretations of the difference principle represents the actual, Rawlsian difference principle accurately and that, more fundamentally, Nozick lacks the concept of politics as the distinctive moral category implicitly at work in Rawls’s theory of justice. Not as much of Nozick’s charge of unfairness against the difference principle therefore remains on reflection as may have appeared at first sight. (shrink)

At Protagoras 353de, Socrates gives three possible reasons for calling some pleasures ‘wrong’. Scholarly attention has focused on the second of these, according to which pleasures are ‘wrong’ when they have negative consequences. This paper argues that the first reason corresponds to beliefs held by Democritus, among others; and that the third reason is the view adopted by Socrates in the dialogue.

Is rabbinic Judaism as a religious philosophy basically critical of the state as a form of human life? Does it contain an ethics of cohabitation with non-Jews? The paper argues that rabbinical Judaism is essentially in favor of states, but against a special Jewish state. The rabbinic principle “Dina de Malkhut Dina” combined with the universalistic principles of the “noahidic covenant” is the adequate formula for statehood in the era of globalization. Concerning modern Jewish philosophy the paper argues that Leo (...) Strauss fulfills the requirements of a political philosophy, while the thought of Emmanuel Levinas remains in the moral domain. (shrink)

Hatte Jeremy Bentham den von ihm geprägten Begriff deontology in seinem gleichnamigen Werk noch im etymologisch buchstäblichen Sinne als »Lehre vom Sollen« verstanden und mit der »Wissenschaft von der Moral« gleichgesetzt, so dient das Adjektiv ›deontologisch‹ heutzutage ausschließlich der Kategorisierung einer spezifischen Teilklasse allgemeiner Konzeptionen normativer Ethik. ›Deontologische‹ Theorien normativer Ethik werden dann in der Regel ›teleologischen‹ Theorien, und/oder ›konsequentialistischen‹ Theorien gegenübergestellt.

One of the few points of consensus in the Kantian literature is that Kant’s Moral Law is binding universally and unconditionally. Hence, the Moral Law is binding for all human agents (universally) irrespective of the agents’ particular interests (unconditionally). Whether or not we intend to act on the Moral Law, this is the law we ought to follow. Beyond this point of consensus, however, even the most important details are matters of controversy. What exactly does the Moral Law require of (...) us? What, if anything, grounds its bindingness? In particular, does Kant argue that the Moral Law is binding because it is ‘self-legislated’? What is the relation between the Moral Law (supreme principle of morality) and substantive moral laws such as the law that we ought to promote the happiness of others? What does Kant mean by his claim that the will has autonomy? In the four articles discussed in this special issue, Kleingeld proposes novel answers to these questions. This introduction presents the articles and brings to the fore the larger theme tying them all together. (shrink)

Two questions are addressed in this article: 1. Why are people attracted to leaders? 2. How are leaders' images construed? The first question is analyzed by using the concept of “deity” as a frame of reference for an “ideal model” of leadership. God as a “screen of projections” can satisfy the believer's fundamental needs and desires, as well as serving as a reference for causal attributions and a provider of transcendental meaning. Using Construal Level Theory, deity, as a frame of (...) reference, also facilitates analysis of the second question. This analysis explains universal principles underlying the leadership construal, and the psychological principles and culture-bound processes relevant to construing different images of leadership in different collectives. (shrink)

Two questions are addressed in this article: 1. Why are people attracted to leaders? 2. How are leaders' images construed? The first question is analyzed by using the concept of “deity” as a frame of reference for an “ideal model” of leadership. God as a “screen of projections” can satisfy the believer's fundamental needs and desires, as well as serving as a reference for causal attributions and a provider of transcendental meaning. Using Construal Level Theory, deity, as a frame of (...) reference, also facilitates analysis of the second question. This analysis explains universal principles underlying the leadership construal, and the psychological principles and culture-bound processes relevant to construing different images of leadership in different collectives. (shrink)

Quine’s general approach is to treat ontology as a matter of what a theory says there is. This turns ontology into a question of which existential statements are consequences of that theory. This approach is contrasted favourably with the view that takes ontological commitment as a relation to things. However within the broadly Quinean approach we can distinguish different accounts, differing as to the nature of the consequence relation best suited for determining those consequences. It is suggested that Quine’s own (...) narrowly formal account fails. Then a consideration of the necessitation approach championed by Jackson and Lewis shows that it does not do justice to the role of acknowledging consequences in determining rationality. I suggest that an approach which puts a priori consequence as the key relation does a better job. The task of spelling out the nature of a priori consequence is sketched, along with reasons to doubt the adequacy of the double indexing approach to analysing the a priori. The sorts of relations we can stand in to theories which allow us to inherit ontological commitments are touched on with a number of important philosophical strategies for introducing belief-like attitudes which nevertheless avoid ontological commitment. (shrink)