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2013, Zeitschrift für kritische Theorie
Wenn nach bleibenden philosophischen Beiträgen von Theodor W. Adorno gefragt wird, so werden meist drei mögliche Kandidaten erwogen: seine Analysen der spätkapitalistischen Kultur und Gesellschaft, seine Ästhetische Theorie und der von ihm entwickelte besondere Typ philosophischer Kritik, der unter dem Titel negative Dialektik bekannt ist. Seltener, wenn überhaupt, wird jemand die Ansicht vertreten, ein bleibender Beitrag Adornos bestehe in einer besonderen Moralphilosophie. Zwar trägt das am weitesten verbreitete Werk Adornos, die Minima Moralia, die Moral bereits im Titel. Jenes Buch aber hebt schon in den ersten Zeilen mit der These an, dass die Lehre vom richtigen Leben heute nicht mehr der eigentliche Bereich der Philosophie sein könne, da das, was der Philosophie einmal »Leben hieß, [...] zur Sphäre des Privaten und dann bloß noch des Konsums geworden« sei. Statt einer Lehre vom guten Leben bleibt für die Philosophie nur eine Reflexion auf seine Beschädigung möglich. Wo immer Adorno sich der Moralphilosophie selbst zuwendet, markiert er in diesem Sinne vor allem ihre Antinomien und Aporien. Die Annahme liegt nahe, dass die Herausstellung solcher Widersprüche nur darauf zielen kann, uns vorzuführen, dass die Moralphilosophie ihren Gegenstand nicht – oder: nicht mehr – zu denken vermag und allenfalls expressive Funktionen hat für eine Gesellschaft, die von Antagonismen durchzogen ist. Eine positive Theorie der Moral scheint in diesem Sinne durch die Form unserer Gesellschaft und die ihr korrespondierenden Formen des Denkens verstellt. Gegen diese durchaus begründete Lesart möchte ich im Folgenden die These vertreten, dass Adornos Beiträge in diesem Feld noch eine weiterreichende Deutung erlauben. Die Aporien der Moralphilosophie verweisen nicht allein auf ihnen unterliegende gesellschaftliche Widersprüche, sondern zugleich auf innere Spannungen, die dem moralischen Handeln wesentlich sind: In der kritischen Reflexion auf die moderne Moralphilosophie und moralisches Handeln in der modernen Gesellschaft gewinnt Adorno eine dialektische Bestimmung dieses Handelns, dergemäß es sich dadurch auszeichnet, dass es Widersprüche des Handelns auf besondere Weise austrägt. Die ›Aporien der Moralphilosophie‹ verweisen für Adorno so auf eine ›Moral der Aporien‹ – sie verweisen auf innere Spannungen, die für das Moralische selbst konstitutiv sind. Moralisches Handeln ist dadurch charakterisiert, dass es die Spannungen von Besonderem und Allgemeinen, Freiheit und Gesetz, Natur und Geist, die menschliches Handeln wesentlich ausmachen, als Spannungen aushält und austrägt. Eine aporetische Moralphilosophie verweist so nicht zwingend auf die schlichte Unmöglichkeit ihres Gegenstands oder ihre eigene Unangemessenheit. Im Herausstellen innerer Widersprüche des Moralischen kann vielmehr im Gegenteil eine Erkenntnis des Moralischen liegen: eine Erkenntnis seiner dialektischen und gespannten Natur.
The article takes its point of departure in 12 Sámi sacrificial places from Northern Sweden and Norway. It is argued that the sites with metal objects of the ninth to fourteenth centuries in a number of ways are comparable to acts of deposition in south Scandinavia. These Viking Age depositions consisted of partly the same types of artefacts, took place on the shores of wetlands with sacral names and were in use in the same time period as the Sámi sacrificial places. The similarities and differences between the two traditions are discussed, focusing on some possible links between aspects of animistic world views and biographical perspectives on artefacts. This opens up the possibility that not only the Sámi, but even the Old Norse world views contained elements of animistic perspectives. It is claimed that the two traditions reflect partially parallel ways of handling the landscape and dealing with objects among the Sámi of Øvre Norrland and the Norse population of south Scandinavia.
The Indigenous World
African Commission on Human and Peoples’ Rights (ACHPR)The African Commission on Human and Peoples’ Rights (ACHPR) was established in accordance with Article 30 of the African Charter on Human and Peoples’ Rights with a mandate to promote and protect human and peoples’ rights on the continent. It was officially inaugurated on 2 November 1987 and is the premier human rights monitoring body of the African Union (AU). In 2001, the ACHPR established a Working Group on Indigenous Populations/Communities in Africa (WGIP), marking a milestone in the promotion and protection of the rights of Indigenous Peoples in Africa. In 2003, the WGIP produced a comprehensive report on Indigenous Peoples in Africa which, among other things, sets out common characteristics that can be used to identify Indigenous communities in Africa. The report was adopted by the ACHPR in 2003 and was subsequently endorsed by the AU in 2005. The report, therefore, represents the official position of the ACHPR as well as that of the AU on the concept and rights of Indigenous Peoples’ in Africa. The 2003 report serves as the basis for constructive engagement between the ACHPR and various stakeholders based in and outside the continent, including states, national human rights institutions, NGOs, Indigenous communities and their organizations. The continued participation of Indigenous Peoples’ representatives in the sessions of the ACHPR as well as in the various activities of the WGIP, which include sensitisation seminars, country visits, information activities and research, also play a crucial role in ensuring and maintaining this vital engagement and dialogue.
2012 •
This paper explores the interaction and different types of representations enacted in a BIM-enabled environment that involves interdisciplinary and intradisciplinary collaboration among teams of designers in an architectural praxis context. By means of an ethnographic study conducted over the course of an architectural project from schematic design to construction documents, including five disciplines and twenty subjects, genres of communication interfaces are identified between BIM-authoring tools, sketching interfaces and domain specific analysis tools, and explored within the realm of distributed cognition. Implications in architectural practice and education are then discussed.
Nephrology Dialysis Transplantation
FP564INTEGRATED Conservative-Peritoneal Dialysis in CKD-Stage 5 (Icope) Study: Rationale, Design and Methods2019 •
Sturm Und Drang a Precursor to the Emergence of 'The Man of Agency' In English Romanticism
Sturm Und Drang a Precursor to the Emergence of 'The Man of Agency' In English Romanticism2024 •
The Romantic Movement in English Literature, literary scholars generally overlook the fact that English Romanticism takes its roots in German Literature, mostly from a specific movement deemed as anti Rationalism and focused on the value of emotions to the point of irrationalism. This pre-romantic movement known as Sturm und Drang, similar to English Romanticism, urges society to go back to their nature and their human core by way of embracing their emotions. Within the scope of German Literature, specifically in Goethe's The Sorrows of Young Werther, one can see these elements of the Sturm und Drang yet related to another concept coined as Kraftmensch. English Romanticism, mostly, deals with the positive emotions of human nature whereas in the Sturm und Drang the focus of the authors is dealing with negative emotions of human nature. Furthermore, it is safe to say that both English and German literature’s Romantic Movements, though by different methods, urge people to go back to their core as a way of reuniting with nature itself to experience the sublime (in terms of Edmund Burke and the Kantian Sublime) rather than lose their nature by being confined by pure science of the rationalist perspective and neglecting their emotional self. Namely, while the main focus of English Romanticism is love and beauty, Sturm und Drang focuses on chaos and death. Therefore, this paper aims to discuss and highlight the emergence of English Romanticism and place elements of the German Sturm und Drang Movement as its precursor whilst using the primary romantic novel of English literature: Mary Shelley’s Frankenstein as an example
2022 •
European Journal of Pharmacology
Involvement of β3-adrenoceptors in the inhibitory control of cholinergic activity in human bladder: Direct evidence by [3H]-acetylcholine release experiments in the isolated detrusor2015 •
2018 •
The Journal of Behavioral Health Services & Research
The Impact of Juvenile Drug Treatment Courts on Substance Use, Mental Health, and Recidivism: Results from a Multisite Experimental EvaluationLoading Preview
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African Journal of Traditional, Complementary and Alternative Medicines
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2007 •
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International Journal of Dermatology
Hereditary benign telangiectasia: first case in Iran2006 •
Brain
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