English summary: Friedrich Schleiermacher's work as a theologian and Plato scholar marked the start of a new epoch: as a system-forming philosopher, he claimed independent validity, and as church politician, educational policy-maker, and academic theorist, he was one of the most important figures during the Prussian reforms, whose contributions to pedagogy remain influential to this day. This volume provides a clear-sighted overview of the various stages in Schleiermacher's life (1768-1834), with each contribution portraying his fields of work and their contexts, (...) placing his literary work and conceptions in the framework of the respective contemporary debates. Important stages in Schleiermacher reception and impact history are likewise considered. The authors' diverse approaches to interpreting and understanding his output mean that the Guide to Schleiermacher offers concentrated insight into the consensus on and controversies in current Schleiermacher research. German description: Friedrich Schleiermacher (1768-1834) hat als Theologe, aber auch als Plato-Forscher Epoche gemacht; als systembildender Philosoph erhob er selbstandigen Geltungsanspruch, als Kirchen- und Bildungspolitiker sowie als Theoretiker der Universitat gehorte er zu den wichtigsten Akteuren der preussischen Reformen, und seine Beitrage zur Padagogik wirken bis heute nach. Die Gliederung des Handbuchs folgt grob Schleiermachers Lebensstationen. Die einzelnen Beitrage schildern seine Arbeitsfelder und -kontexte und stellen seine literarischen Arbeiten und Entwurfe in den jeweiligen zeitgeschichtlichen Debattenlagen dar. Auch wichtige Stationen seiner Wirkungs- und Rezeptionsgeschichte werden thematisiert.Die Autorinnen und Autoren der Beitrage verfolgen ganz unterschiedliche Interpretations- und Deutungsansatze. Deshalb bietet das Handbuch auch einen konzentrierten Einblick in den gegenwartigen Stand der Schleiermacher-Forschung mit ihren Konsensen und ihren Kontroversen. Mit Beitragen von: Christian Albrecht, Andreas Arndt, Bernd Auerochs, Ulrich Barth, Albrecht Beutel, Georg Eckert, Hermann Fischer+, Ursula Frost, Albrecht Geck, Simon Gerber, Wilhelm Grab, Peter Grove, Matthias Heesch, Eilert Herms, Kirsten Huxel, Walter Jaeschke, Lutz Kappel, Hans-Martin Kirn, Dietz Lange, Inken Madler, Helmut Merkel, Martin Ohst, Claus-Dieter Osthovener, Hermann Patsch, Reiner Preul, Andreas Reich, Joachim Ringleben, Jan Rohls, Martin Rossler, Dirk Schmid, Friedemann Voigt, Folkart Wittekind, Matthias Wolfes. (shrink)

We present Activity Analysis as a new method for the quantification of subjective reports of altered states of consciousness with regard to the indicated level of simulated motor activity. Empirical linguistic activity analysis was conducted with dream reports conceived immediately after EEG-controlled periods of hypnagogic hallucinations and REM-sleep in the sleep laboratory. Reports of REM-dreams exhibited a significantly higher level of simulated physical dreamer activity, while hypnagogic hallucinations appear to be experienced mostly from the point of passive observer. This study (...) lays the groundwork for clinical research on the level of simulated activity in pathologically altered states of subjective experience, for example in the REM-dreams of clinically depressed patients, or in intrusions and dreams of patients diagnosed with PTSD. (shrink)

ZusammenfassungDer nächtliche Konflikt einer Pflegenden zeigt die Gratwanderung zwischen dem Recht des betroffenen Heimbewohners, nicht vorschnell mit Medikamenten ruhig gestellt zu werden, und den legitimen Interessen der Mitbewohner, nicht gravierend im eigenen Wohlbefinden gestört zu werden, bedrückend deutlich. Wer stellt die Angemessenheit der Psychopharmakagabe im Bedarfsfalle fest? Der vorliegende Beitrag diskutiert ethische Probleme im Zusammenhang mit der Psychopharmakagabe, aber auch Alltagsverrichtungen im Altenpflegheim, die oftmals durch Konflikte zwischen den Fürsorgepflichten und Verantwortlichkeiten der Pflegenden für die alten Menschen geprägt sind und (...) ihren Bemühungen, der individuellen Autonomie der Heimbewohnerin bzw. -bewohners gerecht zu werden. Für viele Probleme im Altenpflegeheim bieten sich keine raschen, einfachen Lösungen an. Der Blick auf einen individuellen Menschen und seine Bedürfnisse und Rechte verlangt neben der professionellen Fortbildung eine beständige Auseinandersetzung mit moralischen Handlungsbegründungen. Der offene Austausch im geschützten Raum einer Ethik-Beratung kann die ethische Entscheidungskultur fördern und transparent machen und damit zur Zufriedenheit und zum Wohlergehen aller beitragen. (shrink)

Keine ausführliche Beschreibung für "Reflexion und Gefühl" verfügbar.

At the beginning of his essay ‘Philosophies of the Transindividual: Spinoza, Marx, Freud’, Balibar [2018] hints at some reasons why he will not be dealing with Simondon, despite agreeing with the latter’s program of going beyond ‘the metaphysics of the subject and of substance’ and towards an ‘ontology of relations’. In what follows I would like to outline Simondon’s concept of transindividuality and spell out more clearly why Balibar cannot follow Simondon’s trajectory. At the same time, I suggest a number (...) of socio-political approaches that a specifically Simondonian concept of transindividuality opens up. (shrink)

The majority rule has caught much attention in recent debate about the aggregation of judgments. But its role in finding the truth is limited. A majority of expert judgments is not necessarily authoritative, even if all experts are equally competent, if they make their judgments independently of each other, and if all the judgments are based on the same source of (good) evidence. In this paper I demonstrate this limitation by presenting a simple counterexample and a related general result. I (...) pave the way for this argument by introducing a Bayesian model of evidence and expert judgment in order to give a precise account of the basic problem. (shrink)

THIS paper consists essentially of three parts. The first part argues the case for construing Nietzsche's remarks about Übermenschlichkeit as endorsing some specific set of character traits, of "virtues" if you like. To be an Übermensch, on this reading, is to possess or exhibit certain traits of character, traits which in the typical case are associated with notions of self-overcoming, sublimation, creativity, and self-perfection. An Übermensch, construed in this way, expresses Nietzsche's vision of the human ideal, of what human beings (...) should or might be like. In this sense Nietzsche merely continues the ancient project of articulating the human ideal, the conception of human perfectibility. Although Nietzsche's answer may appear to be shockingly different, the project of articulating a human ideal is scarcely radical. The project qua project is no different than that of Plato or Aristotle, the Stoics, Spinoza or Kant. For Plato, the philosopher-king represents the ideal of human self-perfection; for Aristotle megalopsychic man conjoined with the life of contemplation; for the Stoics apatheia and right reason; for Spinoza the intellectual amor dei was a necessary and perhaps a sufficient condition for human liberation; for Kant, the genuinely moral person qualifies as the human ideal, the person whose actions are always and only governed by the categorical imperative, although Kant would probably have called such a will a "holy" will rather than a human one. (shrink)

Trust is generally held to have three different dimensions or aspects: a behavioral aspect, a cognitive aspect, and an affective aspect. While t here is hardly any disagreement about trusting behavior, there is some disagreement as to which of the two other aspects is more fundamental. After presenting some of the main ideas concerning the concept of trust as used in the analysis of social cooperation. I will argue that affective aspects of trust must be included in any adequate account (...) of the role of trust in social dilemma situations involving multiple equilibria. Cooperation in such situations requires coordination even though information on what another player might do is not available. A trusting person can handle such problems of cooperation by framing the situation in a way that goes beyond cognitive trust and solves what I shall call the problem of normative consent. I will conclude with some remarks ab out the design of institutions that foster trustful cooperation, especially in the context of the Internet. (shrink)

The new series of Ideen&Argumente subscribes to the ideal of a pluralist and open culture of argument and debate and presents well-produced volumes on topics and questions which make substantive or methodologically important contributions to contemporary philosophy. The publications are designed to effect a productive synergy between the Anglo-Saxon and Continental European philosophical traditions. Ideen&Argumente provides a platform for outstanding systematically oriented original editions and German first editions from all areas of Theoretical and Practical Philosophy. A welcome is extended to (...) programmatic monographs from whatever philosophical direction. The aim is to highlight anew the thematic and methodological richness of contemporary philosophy. (shrink)

In contrast to Axelrod’s advice “don’t be envious” it is argued that the emotion of envy may enhance cooperation. TIT FOR TAT does exhibit a certain degree of envy. But, it does so in inconsistent ways. Two variants of TIT FOR TAT are introduced and their strategic properties are analyzed. Both generate the very same actual play as TIT FOR TAT in a computer tournament without noise. However, if noise is introduced they display some greater degree of stability. This is (...) due to the fact that they form, in a prisoner’s dilemma supergame with suitable parameters, an equilibrium with themselves that is subgame perfect or (in case of the first strategy) close to subgame perfect. It is additionally argued that these strategies are exceptionally clear and comprehensible to others in that they conform to well known real live behavior patterns. (shrink)

With increasing complexity of the networks of social interaction new and more abstract forms of trust are in need. A conceptual analysis of different forms of trust, namely interpersonal trust, trust in groups and institutional trust is given. It is argued that institutional trust cannot totally replace interpersonal trust. Institutional trust rather builds on more personal forms of trust in that it is primarily formed in personal encounters with salient representatives of the institution and presupposes trust in others trusting in (...) the institution. Any form of trust is grounded in some normative foundation. A trusting person can make herself vulnerable to the action of other individuals because she perceives those others as acting from shared aims or values. Thus, some sort of virtue is a prerequisite of any form of genuine trust. While institutional trust may in some respect be more easily acquired than interpersonal trust in general it may bear a fundamental problem: institutional trust may be extraordinary robust with regard to a wide range of behavioral experiences; thus, it may be enduringly maintained although in fact unjustified. In a concluding section the general analysis is illustrated by some reflections on the problem of trust in government. (shrink)

In 1903 Rabbi Philipp Bloch, of Posen, published a unique Ashkenazic sixteenth-century polemical pamphlet which attested, so it seemed, to a heated controversy in yeshivah circles in the larger cities of the Ashkenazi cultural sphere in the late 1550s. Revolving around the place of philosophy in Judaism, the dispute reached one of its peaks in Prague some time before April 1559, probably in a public debate before a yeshivah audience, basically similar to the Disputationes then popular in European universities. The (...) disputants were two young scholars, one of whom, the writer of the pamphlet, enthusiastically supported the teaching of classical philosophical texts in Ashkenazi yeshivot, while the other fiercely opposed what he called “philosophy.” He accused Maimonides of heresy and unbelief, as he did anything that he associated with either “philosophy” or Maimonides. The resolution adopted by the yeshivah audience — at least, so we read in the pamphlet, our only source for the event — was unequivocal: the opponent of Maimonides and philosophy was forbidden, from that time on, to broadcast his views. (shrink)

Naturalism, as Binmore understands the term, is characterized by a scientific stance on moral behavior. Binmore claims that a naturalistic account of morality necessarily goes with the conviction “that only hypothetical imperatives make any sense”. In this paper it is argued that this claim is mistaken. First, as Hume’s theory of promising shows, naturalism in the sense of Binmore is very well compatible with acknowledging the importance of categorical imperatives in moral practice. Moreover, second, if Binmore’s own theory of moral (...) practice and its evolution is correct, then the actual moral practice does-and in fact must-incorporate norms, which have the form of a categorical imperative. Categorical imperatives are part of social reality and, therefore, any (normative) moral theory that adequately reflects moral practice must also include categorical imperatives. (shrink)

Communication is an inherently strategic matter. This paper introduces simple game theoretic models of information transmission to identify different forms of uncertainty which may pose a problem of trust in testimony. Strategic analysis suggests discriminating between trust in integrity, trust in competence, trust in (the will to invest) effort and trust in honesty. Whereas uncertainty about the sender's honesty or integrity may directly influence a rational receiver's readiness to rely on sender's statements, neither uncertainty about the competence of a sender (...) nor uncertainty about his willingness to invest effort has any direct impact on rational reliance on its own. In this regard, trust in honesty and trust in integrity appear to be more basic than trust in competence or effort. (shrink)

The legal logic discovered the heuristic function of the deduction decades ago. This knowledge has not spread in the dogmatic disciplines. One reason might be a lack of communication between legal theory and jurisprudence. This paper tries to locate the gap and bridge it. Some examples might prove the underestimated use of legal logic in the concrete application of law and thereby show its practical relevance.

The Origin of Scientific Notions in the Circle of the Roman Accademia della Virtù around 1550. Between c. 1537 and 1555 a group of humanists, clerics, architects and philologists known as the so‐called Accademia della Virtù got together in Rome to work on a program which was formulated in a letter by the Sienese humanist Claudio Tolomei in 1542 and published in 1547. Starting out with the intention to understand the only surviving antique book on architecture and architectural theory – (...) Vitruvius’ De architectura libri decem – the program describes a series of 24 books, eleven containing the classical text and its translation with commentaries, 13 books systematically illustrating and documenting all known and available material remains from Roman antiquity. This program for a scientific classical archaeology in a modern sense was not only intended to serve the intellectual curiosity of some humanist antiquarians but to help architects and their patrons to develop a new architecture of the same high quality as the idealized Roman examples. To achieve this practical as well as theoretical goal it was obviously necessary to re‐create the antique vocabulary of architecture and its rules as well as to unify the contemporary usage of notions and norms in a canon. The first results of this project seem to be the In decem Libros M. Vitruvii Pollionis de Architectura Annotationes by Guillaume Philandrier (Rome, 1544) – up to this day a very valuable explanation of ambiguous parts in the Vitruvian text. Until the 1980s, it was believed that this book was the only outcome of the ambitious project; but then two codices of drawings after antique reliefs were identified as preparations for one of the other 23 volumes – and, because of their systematic approach, regarded as the ‘first systematic archaeological book’. Now it seems that there are some other corpora of manuscripts and drawings documenting antique artifacts that should be regarded as results of the Accademia’s work, too, showing antique buildings, inscriptions and coins. Other results of the unfinished project may be the theoretical and practical works of the two most influencial architects of the sixteenth century: Jacopo Barozzi da Vignola and Andrea Palladio. (shrink)

Just-war theory has a long and distinguished history that stretches back to the Christian theologians of medieval Europe. Yet principles of just war must develop alongside social norms, standards of military practice and technology, and civilian-military relationships. Since World War II, and especially since American involvement in Vietnam, military ethics has developed into an academic cottage industry. As commonly taught to undergraduates and military practitioners, contemporary just-war theory seeks to ensure the political sovereignty and territorial integrity of nation-states. The theory (...) insists that the only just wars are defensive ones and forbids wars of national aggrandizement. On this view, because of the right to collective self-determination, wars must not seek to remake the world order, as that would undermine state sovereignty.In recent decades, however, cosmopolitan philosophers have challenged various aspects of the traditional edifice in an attempt to use just-war theory to enhance the protection of human rights around the world. Scholars have argued for greater scope for humanitarian intervention to protect individuals against their own government, for principles of justice after war to ensure that all states are legitimate, and most radically, for the responsibility of ordinary combatants to assess for themselves the justice of their military's cause. On this last argument, because combatants whose cause is just have done nothing to lose their immunity from harm, attacking them is unjust, and combatants whose cause is unjust cannot fight with discrimination.This publication surveys these recent developments, and it finds that they provide a radical challenge to both the theory and the practice of contemporary warfare. Of particular importance is its insistence on the need to strengthen international institutions, so as to provide combatants with an impartial perspective on their side's cause, and to strengthen military ethics education; and its suggestion that policies on dishonorable discharge be rethought. However, this monograph also challenges certain aspects of the new approach, suggesting important connections between military ethics and democratic theory and practice. (shrink)