Článek si klade za cíl objasnit a obohatit Merleau-Pontyho pojetí promlouvající mluvy v kontrastu k mluvě, jíž se mluví. V kontextu tvůrčích vyjadřovacích výkonů, zejm. umění, píše Merleau-Ponty o promlouvající mluvě především jako o mluvě, jež otevírá nové horizonty zkušenosti a vede ke kognitivnímu obohacení recipienta. Mluva, jíž se mluví, je naproti tomu řečovou sedimentací kulturního významu, jejímž prostřednictvím jsou ustavené poznávací vzorce tradovány. Ve studii nejprve vysvětlujeme, jak se promlouvající mluva tvoří na pozadí běžné mluvy, jíž se mluví, a (...) jak souvisí s vnímaným světem. Poté se soustředíme na dva specifické případy promluv, jimiž se sám Merleau-Ponty explicitně nezabývá. Zaprvé jde o sekundární literaturu, jejímž posláním je sloužit nějakému původnímu autorskému dílu. Sekundární literatura sama o sobě nepřichází s původní stylotvornou vizí světa, a přesto tvoří mluvu, jež moderuje a mnohdy vůbec umožňuje porozumět původnosti myšlenek autorů v silném slova smyslu. Zadruhé se zaměřujeme na případy promlouvajících mluv, jež nás manipulují, nevedou k bohatšímu poznání světa, a přitom jsou schopny zakládat nově sdílený vzor. (shrink)

Suicide is the 10th leading cause of death in the United States and the second cause of death among those ages 15–24 years. The current standard of care for suicidality management often involves an involuntary hospitalization deemed necessary by the attending psychiatrist. The purpose of this article is to reexamine the ethical tradeoffs inherent in the current practice of involuntary psychiatric hospitalization for suicidal patients, calling attention to the often-neglected harms inherent in this practice and proposing a path for future (...) research. With accumulating evidence of the harms inherent in civil commitment, we propose that the relative value of this intervention needs to be reevaluated and more efficacious alternatives researched. Three arguments are presented: (1) that inadequate attention has been given to the harms resulting from the use of coercion and the loss of autonomy, (2) that inadequate evidence exists that involuntary hospitalization is an effective method to reduce deaths by suicide, and (3) that some suicidal patients may benefit more from therapeutic interventions that maximize and support autonomy and personal responsibility. Considering this evidence, we argue for a policy that limits the coercive hospitalization of suicidal individuals to those who lack decision-making capacity. (shrink)

This book provides a comprehensive investigation into Hans Morgenthau's life and work. Identifying power, knowledge, and dissent as the fundamental principles that have informed his worldview, this book argues that Morgenthau's lasting contribution to the discipline of International Relations is the human condition of politics.

ABSTRACT The sense of kairos is of time as having an event-like character. Fundamental here is a split between quantitative time and a qualitatively distinct moment. The decisive moment connects the kairological to crisis. By exploring the accounts of kairos in three contemporaries responding to the sense of crisis in 1920s Germany—Benjamin, Heidegger, and Tillich—this article shows the manner in action in the kairos can be understood as both responsive and non-opportunist. Themes such as the “tiger leap” (Benjamin), the “moment (...) of vision” (Heidegger), and the “shuddering” of time (Tillich) are analyzed to demonstrate how these accounts taken in dialogue with one another give an understanding of kairos, as a displacement and disruption of time as chronos and not simply as an interruption in chronological time. Such a disruption of chronological time is a necessary condition for responsible action, giving a measure also for the present. (shrink)

States act wrongly. Sometimes, they are held responsible, or take responsibility of their own accord, to remediate their wrongdoing: they cease to act wron.

Charles Parsons’ book “Mathematical Thought and Its Objects” of 2008 (Cambridge University Press, New York) is critically discussed by concentrating on one of Parsons’ main themes: the role of intuition in our understanding of arithmetic (“intuition” in the specific sense of Kant and Hilbert). Parsons argues for a version of structuralism which is restricted by the condition that some paradigmatic structure should be presented that makes clear the actual existence of structures of the necessary sort. Parsons’ paradigmatic structure is the (...) so-called ‘intuitive model’ of arithmetic realized by Hilbert’s strings of strokes. This paper argues that Hilbert’s strings, considered as given in intuition, cannot play the role Parsons assigns to them: the criteria of identity of these strings do not have the sharpness that Parsons wants to see in them, and Parsons inadvertently projects abstract structures into his ‘intuitive model’. This diagnosis is exemplified with respect to (a) Parsons’ distinction between addition and multiplication on the one hand and exponentiation on the other and (b) his analysis of arithmetical knowledge in simple cases like “7 + 5 = 12”. All in all, it is claimed that Parsons book contains many important insights with respect to, for example, different versions structuralism, the notion of “natural number” and its uniqueness, induction, predicativity and other things, for which he is rightly famous, but that his way of drawing on the notion of intuition leaves too many questions unanswered. (shrink)

The aim of this paper is to argue that lying differs from mere misleading in a way that can be morally relevant: liars commit themselves to something they believe to be false, while misleaders avoid such commitment, and this difference can make a moral difference. Even holding all else fixed, a lie can therefore be morally worse than a corresponding misleading utterance. But, we argue, there are also cases in which the difference in commitment makes lying morally better than misleading, (...) as well as cases in which the difference is not morally relevant. This view conflicts with the two main positions philosophers have defended in the ethics of lying and misleading, which entail either that lying is in virtue of its nature worse than misleading or that there is no morally relevant difference between lying and misleading. (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 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. 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)

After criticizing some recent writings typical of the different forms of ethical objectivism, that is, intuitionism, naturalism (including the ideal observation theory and supervenience), and rationalism, I gave my reasons for siding with ethical subjectivism. I hope to demonstrate that this alternative meta‐ethical theory does not consider moral judgements meaningless nor arbitrary, and that it is compatible with empiricism in science and with serious moral commitment. Objectivists, on the other hand, tend to take a parochial view of ethics, identifying morality (...) with a particular moral point of view, nowadays liberalism and the common good, while ignoring rival moral principles which are politically important. (shrink)

On a surtout retenu de l'oeuvre de Maritain sa participation à la réflexion politique. Ici l'auteur nous rappelle que la pensée de Maritain est fondamentalement orientée et centrée sur Dieu. À travers les vicissitudes de la vie de la cité, l'homme, doté d'un esprit qui est image de Dieu, cherche son repos et sa fin ultimes. Ceux-ci ne se trouvent qu'en Dieu. En recentrant ainsi la réflexion de Maritain, l'auteur lui donne toute sa profondeur. Les positions politiques de Maritain s'en (...) trouvent-elles nécessairement justifiées ou au contraire relativisées? Ce sera au lecteur, guidé par le travail profond et lumineux de M. Resch, de conclure."--Page 4 of cover. (shrink)

Wenn wir über aktuelle Tendenzen sprechen, wo fängt dieses Gespräch an und wo hört es auf? Müssen wir bestimmte Themen ausschliessen oder sollten wir andere noch miteinbeziehen? Wann befinden wir uns bei einem solchen Gespräch innerhalb einer kanonisierten Debatte, wann befinden wir uns im Bereich des Spekulativen? Das Verhandeln solcher Gegensätze ist allgegenwärtig. In besonderer Weise wird es der Kunst zugeschrieben. Sie erlaube, so heisst es häufig, das Ausloten von Grenzen. Doch ist das wirklich so? Sind künstlerisches Handeln und die (...) vermuteten Grenzen wirklich immer so eindeutig? Und definiert ein solches Ausloten, sei es in der Kunst oder Wissenschaft, wirklich das, was Gegenwart ausmacht? Oder ist es nicht doch so, dass sich erst mit der Zeit bestimmte Verlaufslinien abzeichnen? Die Autoren dieses Buches diskutieren Tendenzen. Sie gehen in die Vergangenheit und verweisen auf die Zukunft. Sie stellen Bezüge und Abgrenzungen her mit Beiträgen aus der Kunst- und Medientheorie. Dieses Buch ist Dr. habil. Arthur Engelbert gewidmet, der seit über drei Jahrzehnten im Bereich der zeitgenössischen Kunst- und Medientheorie arbeitet und wirkt. (shrink)

Libertad y demagogia.--Cómo y por quiénes se realizó la revolución social de México.--La pedagogía y la nacionalidad.--Puede haber una federación continental?--Maquiavelo.--En el reino de la tecnocracia.--El idealismo justiciero de Wilson.--El centenario de Castelar.--La ciencia de inmortalizar.--La crisis de la república.--La constitución a los quince años.--La constitución a los veinte años.

In moral and political philosophy, collective obligations are promising “gap-stoppers” when we find that we need to assert some obligation, but can not plausibly ascribe this obligation to individual agents. Most notably, Bill Wringe and Jesse Tomalty discuss whether the obligations that correspond to socio-economic human rights are held by states or even by humankind at large. The present paper aims to provide a missing piece for these discussions, namely an account of the conditions under which obligations can apply to (...) loose collections of agents that do not qualify as collective agents in their own right. I first explain the notion of joint obligations of loose collections of agents as opposed to collective obligations of collections of agents that are collective agents in their own right, and argue that the conditions under which agents can jointly have obligations are the conditions under which they are jointly able to do what is required. I then build on Virginia Held’s seminal work on the moral responsibility of “random collections” to develop such conditions for joint ability. My discussion shows that collections of individuals can more easily be subject to moral obligations than previously assumed. It also shows that putative joint obligations need to be carefully time-indexed, and that it is largely an empirical question whether a given collection can be subject to a moral obligation to perform a given joint action at a particular time. (shrink)

When several agents together produce suboptimal outcomes, yet no individual could have made a difference for the better, Act Consequentialism counterintuitively judges that all involved agents act rightly. I address this problem by supplementing Act Consequentialism with a requirement of modal robustness: Agents not only ought to produce best consequences in the actual world, but they also ought to be such that they would act optimally in certain counterfactual scenarios. I interpret this Modally Robust Act Consequentialism as Act Consequentialism plus (...) a requirement of moral virtue, namely, to reliably act rightly and to act rightly for the right reasons. (shrink)

Since the outbreak of the war in the Ukraine, realism has made a comeback in public discourses but it is not clear what realism actually means as it seems to stand for everything: from supporting the Ukraine against Russian aggression to the war is the West’s fault. This is the result of decades of not distinguishing between neorealism and classical realism and implicitly acknowledging neorealist storytelling of having systematized classical realist thought. The present paper is a further intervention to carefully (...) distinguish between both theoretical perspectives to uncover what they can add to current world political problems. It finishes by asking if neorealist scholars like John Mearsheimer have a point that it is the West’s fault and a diplomatic solution needs to be found. They often refer to Hans Morgenthau not least because he was one of the most outspoken critics of the Vietnam War. (shrink)