Este artículo analiza la recepción de Nietzsche de la teoría social de Spencer a partir de dos fragmentos póstumos de 1881. El objetivo será, a través de una investigación de fuentes y siguiendo las anotaciones de Nietzsche en los libros conservados en su biblioteca personal, mostrar el modo característico de Nietzsche de experimentar con las tesis de sus contemporáneos. Estas tentativas lo conducirán a una instrumentalización estratégica de las ideas de Spencer para postular, apoyándose en la fisiología y la teoría (...) del derecho de Post, modelos originales de individualidad que se encuentran en las antípodas del organicismo. (shrink)

The subject of the study is the aesthetics of early Friedrich Schlegel. In his aesthetics, Schlegel continues the traditions of German classical philosophy, focusing special attention on the principles of the beautiful and sublime in art. Schlegel considers beauty, like morality, to be inherently inherent in a person who, along with the moral, has an "aesthetic imperative". As a "transcendental factor", beauty is based on disinterested pleasure and represents an ideal that ancient Greek art approached at one time, and (...) the aspiration for which modern art lacks so much. The highest beauty is organic like nature; two main "elements" make up the essence of beauty: "phenomenon" and "good". The beautiful in its broad sense also encompasses the sublime. Schlegel pays special attention to the ugly as an aesthetic category opposed to the beautiful and sublime, and gives an outline of the future theory of the ugly. He connects the ugly with the animal nature of man and shows that it is based on the disgusting, painful, monstrous, "beggarly chaos" of being, manifesting an absolute denial.  The central aesthetic principles – the beautiful and the sublime – are opposed by two types of the ugly: the own ugly and the "sublimely ugly". Schelling considers art to be one of the main components of culture as a humanitarian factor and sees three types of culture: natural, organically growing on the basis of mythology, artificial, created on the basis of reason according to aesthetic laws and aesthetic, which means a special emphasis in culture on aesthetic essence, on artistry. Schlegel is convinced that further positive development of culture and art is possible only under the guidance of the "correct" aesthetic theory, the beginnings of which he learns from his contemporaries. (shrink)

The dissertation is an interdisciplinary study of the dismantling effects postmodern discourses have within the humanities. Postmodernism's anti-foundationalism, I argue, can only take shape around questions of ultimacy and sacrality in human existence. The dissertation explores the emergence, persistence and metamorphosis of the ultimate and the sacred in art history, modern literature, continental philosophy, and religion. Central figures studied in the work include Mircea Eliade, Gilles Deleuze, Jacques Derrida, Andre Malraux, Friedrich Nietzsche, and Ludwig Wittgenstein.

Historians of rhetoric refer to two Sophistics, one in the 5th century B.C. and another c. 2nd century A.D. Besides these two, there is a 3rd Sophistic, but it is not necessarily sequential. (The 3rd is “counter” to counting sequentially.) Whereas the representative Sophists of the 1st Sophistic is Protagoras, and the second, Aeschines, the representative sophists of the 3rd are Gorgias (as proto-Third) and Friedrich Nietzsche, Jean-François Lyotard, Michel Foucault, Jacques Lacan, and Paul de Man.To distinguish between and (...) among Socrates, Plato, and Aristotle, and then Protagoras, Gorgias, and Lacan, the author determines how far each of these personages can “count.” The model of counting, used semiotically across the topoi of “possible/impossible,” is that of the people of New Guinea: “one thing, two things, many things.” It is determined (generally) that the philosophers, including Aristotle, count to “one”; the Sophists to “two”; and Gorgias, Lacan, and Lyotard, et al. count to “many things,” thereby breaking up a monism or binarism. The ancient philosophers employ a substratum of probability to hold together the contraries of “possible/impossible”; the Sophists employ anti/logic, which keeps the contraries/antitheses separate and therefore without synthesis, but which eventually threatens the integrity of the substratum, or the law of non-contradiction; and Gorgias, Lacan, Lyotard et al. theorize about the “impossibility”/“Resistance” of the Logos (reason, logic, law, argumentation, history) to Theory/Totalization, because of the Gorgian Kairos and the Lacanian Real — both of which enter the Logos and break up the cycle of the antitheses and create “something new, irrational” (Untersteiner).This “breaking up” has a negative/positive influence on Protagoras's “man-measure doctrine,” which in turn has a similar influence on “the problem of the ethical subject.” The subject/agent not only no longer “knows” (by way of Logos) but also no longer “acts” (as independent agent); the subject becomes a function of Logos as determined by Kairos/Real; it moves from a hypotaxis/syntaxis of “one” and “two” to a radical parataxis/paralogy of “some more.”From the “Impossibility”/“tragedy” of knowledge, however, comes the “Possible,” or “Possibilisms,” which allows for the new (though divided) ethical subject to reclaim its position as “individual.” Such a reclamation of the subject, however, has a profound effect on argumentation, and especially the notion of “consensus.” What is wanted, then, in a Third Sophistic “ethical” — as opposed to a “political” — rhetoric is “dissensus” through radical parataxes and paralogies. (shrink)

Ausgehend von der Disparatheit diverser systematischer Definitions- und Konturierungsversuche zur Existenzphilosophie rekonstruiert die vorliegende Studie die philosophiehistorischen Prämissen dieser Strömung, um im Anschluss daran einheitsstiftende Momente herauszuarbeiten. Zentrale These der Untersuchung ist, dass Søren Kierkegaard und Friedrich Nietzsche die beiden ebenbürtigen Initialfiguren der Existenzphilosophie sind. Mittels der systematischen Schwerpunkte Metaphysik, Anthropologie, Ethik und Darstellungsformen von Philosophie werden die inhaltlichen Umbrüche, die Kierkegaard und Nietzsche im Denken des 19. Jahrhunderts vollzogen und die somit die Voraussetzungen für die Existenzphilosophie bilden, im (...) Detail analysiert. Waren Kierkegaard und Nietzsche zu ihren Lebzeiten noch „Unzeitgemäße“, so entfaltet ihr Denken im 20. Jahrhundert sein ganzes wirkungsgeschichtliches Potenzial, das in der Existenzphilosophie seinesgleichen sucht – beide werden zu „Zeitgemäßen“. Im Anschluss an diese philosophiehistorischen Analysen und unter Berücksichtigung des wirkungsgeschichtlichen Kontextes beider Initialfiguren erfolgt der Entwurf eines Katalogs sowohl historischer als auch systematischer Merkmale der Existenzphilosophie. (shrink)

Das Schleiermacher-Archiv ist primär ein begleitendes Publikationsorgan für die seit 1980 erscheinende Gesamtausgabe der Werke Friedrich Schleiermachers (KGA), welches Materialien und Untersuchungen veröffentlicht, die in engerer Beziehung zur KGA stehen. In Sammelbänden werden zudem Beiträge dokumentiert, die auf internationalen Schleiermacher-Kongressen vorgetragen worden oder in diesem Zusammenhang entstanden sind.

Alonso, Ángel Castigo y derecho sin libre albedrío ni responsabilidad Punishment and law without free will and no responsibility López Corredoira, Martín De los metarrelatos a la "muerte de los intelectuales". Una mirada al "Humanismo impenitente" desde la reconstrucción neonietzscheana postmoderna From meta - reports to the "demise of intellectuals". A view of "impenitent humanism" from post-modern neo-Nietzschean deconstruction Mora García, José Pascual Kant y el método de trascender en la filosofía de Karl Jaspers Kant and the transcendental method in (...) the Karl Jaspers philosophy Portuondo Pajón, Gladys L. La creatio ex Nihilo y sus implicaciones fenomenológicas en Levitas La creatio ex Nihilo and it's phenomenology implications in Levinas Ramírez, Gustavo ¿Qué significa meditar? What does it mean to meditate? Ramis Muscato, Pompeyo Sobre la violencia: Orígenes y antídoto Regarding violence: Origens and antidotes Vasquez, Eduardo Interdisciplinares Louis Kahn: Filosofía, arte y arquitectura Louis Kahn: Philosophy, arte and architecture Arellano Spinetti, Leonardo La oligarquía venezolana en el siglo XXI: Del estereotipo al anacronismo The Venezuelan oligarchy in the XXI century: From the stereotype to the anachronism Varela Manrique, Luz Coromoto Traducciones El arte de pensar Maurois, André Friedrich Nietzsche. 1844-1900. (shrink)

In der Reihe jena-sophia wird mit Hermann von Kehlers Mitschrift zu Hegels Ästhetikvorlesung aus dem Sommersemester 1826 ein wichtiges Dokument aus dem Besitz der Universitätsbibliothek Jena veröffentlicht. Hegel hat sich in dieser Vorlesung besonders intensiv mit der Kunst seiner Zeit auseinandergesetzt und ein breites Spektrum künstlerischer Gestaltungsmöglichkeiten vorgestellt, das vom Schönen über das Charakteristische bis zum Häßlichen reicht. Unter der Leitfrage seiner Ästhetik, der Frage nach der Relevanz der Kunst "für uns" und für die durch die Vernunftforderung bestimmte moderne Welt (...) sieht Hegel seine "These vom Ende der Kunst" bestätigt. Die Künste sind nicht die Quelle der modernen Kultur, sondern ein Faktor neben anderen. Dennoch bleibt die Kunst ein unverzichtbares Element der humanen Kultur. Ihre "Zukunft" liegt sowohl in der Vielfalt möglicher Gestaltung als auch in ihrer gesellschaftlichen Bedeutung: Die Pflege der Künste als Element der Bildung des Menschen fällt unter die Aufgaben des Staates; die Künste vermitteln dem modernen Menschen ein geschichtliches Bewußtsein sowohl aus den Quellen der eigenen Kultur, als auch durch die Integration des Fremden: der Weltkulturen. In der Enzyklopädie von 1827 hat Hegel die Ergebnisse dieser Vorlesung systematisch zu einer Erweiterung der ersten Paragraphen des "absoluten Geistes" über die Kunst genutzt. Daher bietet die Vorlesung nicht nur einen für Studenten (von Hegel selbst) entwickelten Einblick in seine Ästhetik, sondern auch die wissenschaftliche Grundlage für die systematische Erschließung seiner Philosophie der Kunst. Die vorliegende Edition präsentiert den Text der Hegelschen Vorlesung mit (kenntlich gemachten) Ergänzungen und Sachanmerkungen. Eine knappe Einleitung zur Vorlesung stützt sich auf eine in Vorbereitung befindliche Einführung in Hegels Ästhetik, die ebenfalls im Wilhelm Fink Verlag erscheint. (shrink)

Die neue Edition der Vorlesungen über die 'Philosophie der Weltgeschichte' stellt den Versuch dar, eine einzige der gehaltenen Vorlesungen aus drei Manuskripten unterschiedlicher Qualität möglichst authentisch zu rekonstruieren und bietet somit erst die Möglichkeit, sich wissenschaftlich mit der systematischen Konzeption der Hegelschen Geschichtsphilosophie zu beschäftigen. Der Band enthält zusätzlich einen umfangreichen Anmerkungsteil über die orientalische Welt, in dem ausführlich die zum großen Teil schwer zugänglichen Quellen nachgewiesen worden sind, die Hegel als Material für seine Vorlesung benutzt hat.

Le manuscrit decouvert a la Bibliotheque de la Sorbonne est la seule source en francais du cours d'esthetique de Hegel. Le cahier ne mentionne aucun nom, mais les traces de l'ecriture de Victor Cousin atteste que celui-ci en etait le possesseur et le destinataire. La comparaison avec les autres sources manuscrites montre que se texte se rapporte au cours donne a Berlin pendant le semestre d'ete 1823, prenant la forme d'un abrege. L'accent est mis sur la structuration du discours (...) et la dimension systematique, distinguant cette version condensee de l'edition traditionnelle de l'Esthetique. Le texte constitue egalement l'exemple exceptionnel d'une traduction hegelienne realisee du vivant du philosophe. L'enseignement de Hegel, inedit en son temps, se trouve ainsi restitue pour la premiere fois au public francophone sous sa forme originale. (shrink)

Parsa-Parsi et al systematically discuss and elucidate contentious and non-controversial ethical issues that emerged during the ICoME (International Code of Medical Ethics) revision process and the consensus they achieved. The ethical issues discussed include the physician’s duty to act in the best interests of patients and to ensure they are protected from the unjustifiable risk of harm, respect for patient autonomy and the duties of physicians during emergencies, among others. This paper examines paragraph 26, which requires doctors to provide only (...) medically justified remote treatment, ensure patients offer informed consent and adequately protect their confidentiality.1 At the peak of the COVID-19 pandemic, many countries in Europe and America implemented remote-by-default healthcare policies. At that time, the policy aimed to ensure that patients enjoyed continued access to care while protecting healthcare professionals’ health and well-being. After the COVID-19 pandemic, this policy remained in place. Regardless of the nature of their ailment, patients have consistently preferred in-person care out of concern that their health issues might not be accurately diagnosed and that they may not receive quality care …. (shrink)

In management theory and business practice, the dealing with diversity, especially a diverse workforce, has played a prominent role in recent years. In a globalizing economy companies recognized potential benefits of a multicultural workforce and tried to create more inclusive work environments. However, many organizations have been disappointed with the results they have achieved in their efforts to meet the diversity challenge [Cox: 2001, Creating the Multicultural Organization (Jossey-Bass, San Francisco)]. We see the reason for this in the fact that (...) while much attention has been paid to the strategic dimension of diversity policies, systems, and processes, much less thought has been given to the normative dimension, the norms and values involved. Given the fact that diversity is essentially about cultural norms and values, appropriate reflection work becomes a fundamental task to create a truly inclusive work environment where people from diverse backgrounds feel respected and recognized. Therefore, we focus in this article on the challenge of building an inclusive diversity culture showing that such a culture of inclusion has to be built on solid moral grounds. We present a conceptual framework of inclusion based on a moral theory of recognition and introduce the founding principles of reciprocal understanding, standpoint plurality and mutual enabling, trust and integrity. After revealing barriers that hinder a culture of inclusion from emerging we shed light on the process of developing such a culture which involves four essential transformational stages: The first phase focuses on raising awareness, building understanding and encouraging reflection. The second phase deals with the development of a vision of inclusion as an important step to define the change direction. In a third phase key management concepts and principles should be re-thought. This leads to the fourth, action-oriented phase, that focuses on an integrated Human Relations Management (HRM)1 system that helps implement change by doing both, translating the founding principles via competencies into observable and measurable behavior and fostering the development, reinforcement and recognition of inclusive behavior. (shrink)

This symposium contributes to the broader discussion about humanism in management and organizational well-being. Dignity plays a crucial role as both a fundamental value and as an end state in the process of humanizing organizational cultures, workplaces and relationships. However, despite its significance, it has yet to be addressed properly in the growing discourse on humanistic capitalism and management, and indeed in business ethics as a whole. This symposium seeks to inform and inspire emerging research and approaches towards human dignity (...) through the lens of artistic expression and explores how arts may promote human dignity in organizational life. (shrink)

Dieser Band umfasst 35 Texte des Wiener Philosophen und Wissenschaftstheoretikers Friedrich G. Wallner aus den 1980er Jahren. Sie setzen sich allesamt auseinander mit dem sprachphilosophischen Denken des fruhen wie spaten Wittgenstein. Die Auseinandersetzung erfolgt dabei in einer zweifachen Weise: In einem ersten Teil gilt es den Texten, Grundgedanken Wittgensteins zu analysieren, zu erhellen sowie deren Pragungen und Einflusse aufzuzeigen. Dabei werden der Ansatz seines Denkens sowie dessen Bedeutung fur Wissenschaftstheorie und Dichtung erortert. In einem zweiten Teil verfolgen die Texte (...) das Ziel, im Anschluss an Wittgenstein ein Konzept von Philosophie auszuarbeiten, welches Philosophie als Therapie begreift. Ein Konzept, welches im Horizont der Einzelwissenschaften mehrfach zur Anwendung kommt.". (shrink)

This article contributes to the emerging discussion on responsible leadership by providing an analysis of the inner theatre of a responsible leader. I use a narrative approach for analyzing the biography of Anita Roddick as a widely acknowledged prototype of a responsible leader. With clinical and normative lenses I explore the relationship between responsible leadership behavior and the underlying motivational systems. I begin the article with an introduction outlining the current state of responsible leadership research and explaining the kind of (...) magnifying glasses used to examine the case. I continue with a brief summary of Anita Roddick’s development from childhood to adulthood, which provides the biographical background for exploring her motivational systems as a leader. Against this backdrop, I analyze the relationship between motivational drivers and a responsible leadership identity as revealed by Roddick in different behavioral leadership roles. I conclude the article by providing a number of lessons learned for responsible leadership and the development of future global leaders. (shrink)

We understand responsible leadership as a social-relational and ethical phenomenon, which occurs in social processes of interaction. While the prevailing leadership literature has for the most part focussed on the relationship between leaders and followers in the organization and defined followers as subordinates, we show in this article that leadership takes place in interaction with a multitude of followers as stakeholders inside and outside the corporation. Using an ethical lens, we discuss leadership responsibilities in a stakeholder society, thereby following Bass (...) and Steidelmeier’s suggestion to discuss “leadership in the context of contemporary stakeholder theory” (1999: 200). Moreover, from a relational and stakeholder perspective we approach the questions: What is responsible leadership? What makes a responsible leader? What qualities are needed? Finally, we propose a so-called “roles model” of responsible leadership, which gives a gestalt to a responsible leader and describes the different roles he or she takes in leading stakeholders and business in society. (shrink)

There is widespread agreement in both business and society that MNCs have an enormous potential for contributing to the betterment of the world, A paper from the Tomorrow's Leaders Group of the World Business Council for Sustainable Development). In fact, a discussion has evolved around the role of "Business as an Agent of World Benefit."¹ At the same time, there is also growing willingness among business leaders to spend time, expertise, and resources to help solve some of the most pressing (...) problems in the world, such as global warming, poverty, HIV/AIDS, and other pandemic diseases. One example of business leaders engagement in citizenship activities is PricewaterhouseCoopers' leadership development program called "Project Ulysses" which we present and discuss in this article. Using a narrative approach we ask: "What can business leaders learn from selected Ulysses narratives for acting as agents of world benefit and with respect to engaging responsibly in the fight against some of the most pressing social problems at the local level?" Our contribution is organized as follows. We begin the article with a brief discussion on the role of business leaden in the fight against world's social problems and address some areas of concern as to whether or not business leaders should play a role in fighting these global issues. We then introduce "Project Ulysses" which takes place in cross-sector partnership in developing countries. Following an overview of the research methodology we present four Ulysses narratives which tell us about learnings in the light of fundamental human problems, such as poverty and misery. Each story is analyzed with regard to the above question. We conclude the article by summarizing key lessons learned and some recommendations for business leaders as agents of world benefit. (shrink)

In light of grand societal challenges, most recently the global Covid-19 pandemic, there is a call for research on responsible leadership. While significant advances have been made in recent years towards a better understanding of the concept, a gap exists in the understanding of responsible leadership in emerging countries, specifically how leaders resolve prevalent moral dilemmas. Following Werhane, we use moral imagination as an analytical approach to analyze a dilemmatic stakeholder conflict through the lense of different responsible leadership mindsets and (...) in light of different ethical principles and moral background theories. Based on this analysis, we arrive at a tentative moral judgement, concluding that the instrumental approach is morally inferior and recommending the integrative approach as the morally superior choice. In the subsequent discussion—focussed on what “could” be done, we apply the integrative script and use moral imagination as a pathway for generating morally justifiable solutions. Through this analysis, we provide novel insights on how to apply an integrative responsible leadership approach to a stakeholder conflict situation, using the single case study to expand the responsible leadership discussion to emerging markets. (shrink)

As the world is getting increasingly connected and interdependent it becomes clear that the world’s most pressing public problems such as poverty or global warming call for cross-sector solutions. The paper discusses the idea of business leaders acting as agents of world benefit, taking an active co-responsibility in generating solutions to problems. It argues that we need responsible global leaders who are aware of the pressing problems in the world, care for the needs of others, aspire to make this world (...) a better place, and act in word and deed as global and responsible citizens. The argument is structured as follows: first, in highlighting some leadership challenges we discuss why it takes a responsible, global, and ultimately cosmopolitan mindset to enhance human values on a global scale. Second, we define more specifically responsible global leadership and the (potential) role of business leaders acting as agents of world benefit. Third, drawing on latest research on cosmopolitanism, we discuss the hallmarks of contemporary cosmopolitanism. Fourth, and concluding our argument, we propose key cosmopolitan business principles to help leaders build a more inclusive world. (shrink)

The article discusses the role of the UN Global Compact in the emerging global corporate social responsibility infrastructure. It evaluates the debate around the effectiveness and legitimacy of the UNGC alongside the arguments of its supporters and critics and thereby introduces the Thematic Symposium contributions. The article further identifies three theoretical perspectives that are used by scholars to discuss the performance of the UNGC: economic, socio-historical, and normative. It proposes that these perspectives can serve as generic distinctions with direct relevance (...) for the evaluation of the UNGC. Once the perspective is chosen, it drives towards a certain purpose which implies assumptions and design features with regard to the UNGC. Finally, the article offers a future research agenda, emphasising the research needed on the UNGC in four areas: the identification of processes and influence mechanisms; legitimacy and effectiveness; local networks and regional development; and the interface of the UNGC and responsible leadership. (shrink)