Big data biology—bioinformatics, computational biology, systems biology (including ‘omics’), and synthetic biology—raises a number of issues for the philosophy of science. This article deals with several such: Is data-intensive biology a new kind of science, presumably post-reductionistic? To what extent is big data biology data-driven? Can data ‘speak for themselves?’ I discuss these issues by way of a reflection on Carl Woese’s worry that “a society that permits biology to become an engineering discipline, that allows that science to slip into (...) the role of changing the living world without trying to understand it, is a danger to itself.” And I argue that scientific perspectivism, a philosophical stance represented prominently by Giere, Van Fraassen, and Wimsatt, according to which science cannot as a matter of principle transcend our human perspective, provides the best resources currently at our disposal to tackle many of the philosophical issues implied in the modeling of complex, multilevel/multiscale phenomena. (shrink)

According to an optimistic view, affective empathy is a route to knowledge of what it is like to be in the target person’s state (“phenomenal knowledge”). Roughly, the idea is that the empathizer gains this knowledge by means of empathically experiencing the target’s emotional state. The literature on affective empathy, however, often draws a simplified picture according to which the target feels only a single emotion at a time. Co-occurring emotions (“concurrent emotions”) are rarely considered. This is problematic, because concurring (...) emotions seem to support a sceptical view according to which we cannot gain phenomenal knowledge of the target person’s state by means of affective empathy. The sceptic concludes that attaining the epistemic goal of affective empathy is difficult, in practice often impossible. I accept the sceptic’s premises, but reject the conclusion, because of the argument’s unjustified, hidden premise: that the epistemic goal of affective empathy is phenomenal knowledge. I argue that the epistemic goal of affective empathy is phenomenal understanding, not knowledge. Attention to the under-explored phenomenon of concurring emotions clarifies why this is important. I argue that this is the decisive epistemic progress in everyday cases of phenomenal understanding of another person. (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 (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)

Der Band vereinigt 20 Studien zu Nietzsche von Werner Stegmaier, der in den vergangenen drei Jahrzehnten der internationalen Nietzsche-Forschung starke Impulse gegeben und zuletzt achtzehn Jahre lang, zusammen mit Günter Abel, die Nietzsche-Studien, das international führende Organ der Nietzsche-Forschung, geleitet und die Monographien und Texte zur Nietzsche-Forschung herausgegeben hat. Die Studien handeln von Grundfragen der Philosophie Nietzsches. Sie setzen ein (I) mit seiner Neubestimmung der Wahrheit und der Philosophie und (II) seiner Verzeitlichung des Denkens unter (III) Verzicht auf, die (...) Vernunft' bei der Bestimmung des Menschen, interpretieren von hier aus (IV) die Anti-Lehren von Nietzsches Zarathustra, umreissen (V) Nietzsches Ethik für, gute Europäer' und schliessen (VI) mit der Interpretation von Nietzsches Selbsteinschätzung als Schicksal der Philosophie und der Menschheit (Ecce homo, Warum ich ein Schicksal bin 1) und einer Einschätzung von Nietzsches Zukunft, die schon seit über einem Jahrhundert begonnen hat. Werner Stegmaier, Jahrgang 1946, war Gründungsdirektor des Instituts für Philosophie der Universität Greifswald nach dem Zusammenbruch der Sowjetunion und baute das Nord- und osteuropäische Forum für Philosophie auf, das Institute für Philosophie rund um die Ostsee neu miteinander ins Gespräch brachte und dort zu philosophischen Neuorientierungen beitrug. Er hat auf vielfältigen Gebieten gearbeitet, unter anderem zur Metaphysik und ihrem Grundbegriff der Substanz, zu grossen Philosophen von der Antike bis zur Gegenwart, zur philosophischen Aktualität der jüdischen Tradition, vor allem aber zur Philosophie Nietzsches. Dabei ging es ihm stets um Fragen der Ersten Philosophie, insbesondere die, was unsere Realität ausmacht, wie sie durch Zeichen und Kommunikation vermittelt wird, wie Begriffe in der Zeit existieren und womit man es beim Denken zu tun hat. Er führte den Begriff der Orientierung als elementaren Begriff der Philosophie ein und entwickelte eine umfassende Philosophie der Orientierung."--Publisher's website. (shrink)

Proponents of impure moral perception claim that, while there are perceptual moral experiences, these experiences epistemically depend on a priori moral knowledge. Proponents of pure moral perception claim that moral experiences can justify independently of substantive a priori moral knowledge. Some philosophers, most notably David Faraci, have argued that the pure view is mistaken, since moral perception requires previous moral background knowledge, and such knowledge could not itself be perceptual. I defend pure moral perception against this objection. I consider two (...) ways to understand the notion of “background knowledge” that is crucial to the objection. On a reading, the claim that background knowledge is necessary for moral perception is likely false. On a second and weaker reading, the claim is true, but the background knowledge in question could be perceptual, and thus compatible with pure moral perception. Thus, the objection fails. (shrink)

The differential activation hypothesis (DAH; Teasdale, 1988) proposes that individuals who are vulnerable to depression can be distinguished from non-vulnerable individuals by the degree to which negative thoughts and maladaptive cognitive processes are activated during sad mood. While retrieval of negative autobiographical memories is noted as one such process, the model does not articulate a role for deficits in recalling positive memories. Two studies were conducted to compare the autobiographical memory characteristics of never-depressed and formerly depressed individuals following a sad (...) mood induction. In Study 1, features of negative memories of never-depressed and formerly depressed individuals did not differ, either in neutral or sad mood. For positive memories, groups did not differ in neutral mood, but following a sad mood induction, formerly depressed individuals rated their positive memories as less vivid than their never-depressed counterparts. Study 2 examined positive autobiographical memory features more comprehensively and replicated the finding that in a sad mood formerly depressed individuals recalled less vivid positive memories than never-depressed controls. These findings suggest that the phenomenological features of positive memories could represent an important factor in depressive vulnerability, and, more broadly, that depression may be associated with a deficit in the processing of positive material. (shrink)

This work argues that at populism's core is a rejection of pluralism. Populists will always claim that they and they alone represent the people and their true interests. Müller also shows that, contrary to conventional wisdom, populists can govern on the basis of their claim to exclusive moral representation of the people: if populists have enough power, they will end up creating an authoritarian state that excludes all those not considered part of the proper "people." The book proposes a number (...) of concrete strategies for how liberal democrats should best deal with populists and, in particular, how to counter their claims to speak exclusively for "the silent majority" or "the real people." - Provided by the publisher. (shrink)

Theophrastus' treatise "Metaphysics" contains a compact and critical reconstruction of unsolved systematic problems of classical Greek philosophy. It is primarily about fundamental problems of ontology and natural philosophy, such as the question of the interdependence of principles and perceptible phenomena or the plausibility of teleology as a methodical principle of the explanation of nature. The aim of the critical Greek-German edition (with introduction and commentary) is to make visible the systematic significance of Theophrastus' critique of metaphysics.

We performed a qualitative analysis of the Thesaurus in order to assess its conformity with principles of good practice in terminology and ontology design. We used both the on-line browsable version of the Thesaurus and its OWL-representation (version 04.08b, released on August 2, 2004), measuring each in light of the requirements put forward in relevant ISO terminology standards and in light of ontological principles advanced in the recent literature. Version 04.08b of the NCI Thesaurus suffers from the same broad range (...) of problems that have been observed in other biomedical terminologies. For its further development, we recommend the use of a more principled approach that allows the Thesaurus to be tested not just for internal consistency but also for its degree of correspondence to that part of reality which it is designed to represent. (shrink)

This Festschrift in honour of Werner G. Jeanrond, currently Master of St Benet's Hall, University of Oxford, UK, investigates the challenge of alterity for Christianity, exploring and elaborating on this core concern in Jeanrond's hermeneutical theology. Blurring disciplinary boundaries, more than thirty of Jeanrond's colleagues and companions from ten countries track the dynamics of difference driven by the encounter with the self as other, the other as other, and God as the radical other. Who is my other? What do (...) I encounter when I encounter my other? And what responses and responsibilities does the encounter with my other evoke? Grappling with questions like these, the contributions to this compilation analyse alterity in the Bible, alterity in philosophy, alterity in theology, alterity in interreligious dialogues, and the radical alterity of God. Tying in with Jeanrond's explorations of the many faces and facets of the other, this Festschrift ultimately aims to advocate openness to the other as a necessity for both religion and reflections on religion. (shrink)

The seminal work by one of the most important thinkers of the twentieth century, Physics and Philosophy is Werner Heisenberg's concise and accessible narrative of the revolution in modern physics, in which he played a towering role. The outgrowth of a celebrated lecture series, this book remains as relevant, provocative, and fascinating as when it was first published in 1958. A brilliant scientist whose ideas altered our perception of the universe, Heisenberg is considered the father of quantum physics; he (...) is most famous for the Uncertainty Principle, which states that quantum particles do not occupy a fixed, measurable position. His contributions remain a cornerstone of contemporary physics theory and application. (shrink)

Nietzsche ist mit dem 1887 erschienenen V. Buch der Fröhlichen Wissenschaft sein reifstes Aphorismen-Werk gelungen. Es handelt von der Heiterkeit der Zwischenzeit, in der die Befreiung des Geistes von jahrtausendealten Vorurteilen gelingt, bis die von der Tragödie des Nihilismus erreicht werden, die zu ihrer Orientierung weiterhin feste Bindungen nötig haben. Viele der 40 + 1 Aphorismen gehören zu den prominentesten in Nietzsches Werk. Hier werden sie methodisch in ihren internen und externen Kontexten und ihrer stets aussagekräftigen schriftstellerischen Form erschlossen. Dabei (...) werden neue Tiefen in Nietzsches Philosophie sichtbar. (shrink)

While Adorno has tended to be read as a critic of the administered world and the consumer industry rather than a Marxist, Adorno and Marx establishes Adorno's negative dialectics as fundamental for understanding Marx's critique of political economy. This conception of the critique of political economy as a critical theory marks both a radical departure from traditional Marxist scholarship and from traditional readings of Adorno's work and warns against identifying Adorno with Marx or Marx with Adorno. Rather, it highlights the (...) intersection between Adorno's critical theory and Marx's critique of political economy that produces a critical theory of economic objectivity that moves beyond Marxian economics and Adornonian social theory. Adorno and Marx offers an ingenious account of critical social theory. Its subversion of the economic categories of political economy contributes to the cutting-edge of contemporary social theory and its critique of social practice. (shrink)

Die Pythagoreer.--Empodokles.--Platon.--Aristoteles.--Katharsis: ein Exkurs.

Leere und Langeweile, die Erfahrungen des Leids und des Bosen sind seit der Antike als Quellen fur den Nihilismus gesehen worden. Im 20. Jahrhundert haben weltweite politische Katastrophen und die damit verbundenen geistigen Zusammenbruche den Nihilismus zu einem teils verborgenen, teils entfesselten Massenphanomen, ja zu einem Menschheitsproblem werden lassen. Was aber konnen wir moralischer Indifferenz und geistiger Haltlosigkeit entgegensetzen? Welche Weisen von Sinnbehauptung, Sinnvermittlung und Sinnstiftung weisen eine menschliche Gemeinschaft als Sinngemeinschaft aus? Diese Fragen werden u.a. hinsichtlich ihrer gesellschaftlichen Konsequenzen (...) fur Erziehung und Religion erortert. (shrink)

Bezüglich Lehre und Praxis der Kirche empfindet man vielfach einen Mangel an Barmherzigkeit, vor allem da, wo ein Handeln gemäss der traditionellen Lehre für die Betroffenen eine erhebliche Belastung bedeutet. Im Brennpunkt stehen dabei besonders wiederverheiratete und homosexuelle Menschen, denen sexuelle Enthaltsamkeit zugemutet wird. Da es für solche Zumutung aber starke Argumente geben müsste, sind die vor allem mit Rekurs auf die Bibel vorgebrachten Gründe zu überprüfen. Falls diese aber der Überprüfung nicht standhalten, geht es nicht um Barmherzigkeit, sondern um (...) Gerechtigkeit für die Betroffenen. In anderem Kontext kann der Ruf nach Barmherzigkeit der Bagatellisierung von Unrecht und Schuld dienen. Im Fall der kalabrischen Mafiosi hat Papst Franziskus diese für exkommuniziert erklärt, gegen Plädoyers für Barmherzigkeit von anderer Seite. Dabei umfasst die Rede von der Barmherzigkeit durchaus unterschiedliche Handlungsweisen, die jeweils einer gesonderten ethischen Beurteilung bedürfen. Auch das neuerdings vielfach bemühte Gesetz der Gradualität versucht, ethischen Rigorismus abzumildern und so auf diese Weise eine Art Barmherzigkeit zu ermöglichen, ohne eine 'Gradualität des Gesetzes' zu proklamieren. Sollte dieser Versuch freilich misslingen, ginge es auch hier eher um Gerechtigkeit"--Page 4 of cover. (shrink)

Sind wir in unserem Denken, Entscheiden und Handeln frei? Diese Frage beschäftigt Menschen nicht erst seit der neueren Hirnforschung. Bereits die Römer kennen die Vorstellung eines willentlich handelnden Subjekts und haben daher den Begriff des Willens (voluntas) geprägt. Und auch die biblische Tradition von den Geboten Gottes, die der Mensch befolgen soll, legte einen solchen Gedanken nahe. Aus diesen Überlieferungssträngen schöpfend, verfasste der Kirchenvater Augustin seine Schrift De libero arbitrio (Über den freien Willen). Durch die weitere Theologie- und Philosophiegeschichte zieht (...) sich dann die Auseinandersetzung darüber, in welchem Mass der menschliche Wille frei bzw. unfrei ist. So bestritt etwa Luther gegen Erasmus die Willensfreiheit in Fragen des Heils. Die Beiträge des Bandes bedenken das Thema der Willensfreiheit jedoch nicht nur in theologischer und philosophischer Hinsicht, sondern beziehen auch biologische, psychologische und ethische Perspektiven mit ein, die den gegenwärtig geführten Debatten verpflichtet sind."-- Back cover. (shrink)