In lieu of an abstract, here is a brief excerpt of the content:Why Maturana?Hans Ulrich GumbrechtWhy would a German scholar specializing in pedagogical thought travel thousands of miles to Santiago de Chile for an interview with a aging scientist who, it seems, has created for himself a solid reputation in the field of "biology of vision" without being hailed by his peers as a path-breaking innovator? In the German intellectual context, the answer to this question could be as laconic (...) as it would be superfluous: it consists in a deictic reference to the name and, implicitly, to the work of Niklas Luhmann. American readers, in contrast, may need some introductory explanation in order to understand the epistemological triangle between contemporary pedagogical thought, Maturana's biology, and Luhmann's philosophy—and, above all, in order to assess and even to appreciate its intellectual potential.Niklas Luhmann is certainly difficult to read, at least for starters, and to those who met him during his lifetime he invariably appeared to be a dead-serious person. But today, more than five years after Luhmann's death, we begin to discover traces of a sometimes uncanny irony—one may want to call it a "practical irony"—in his writing. One of the discursive gestures that characterized Luhmann's texts were references to academic authors who nobody had ever heard of (let alone read), presented with the same seriousness and with the same attitude of intellectual reverence that we normally reserve for the classics: for example, to the logician Gotthart Guenter, the philosopher Fritz Heider, the biologist Humberto Maturana, or the mathematician George Spencer Brown. There is no doubt that, in each case, a specific concept or a specific thought developed by one of these authors had turned out to be truly important within Luhmann's own work, and yet the "effects of authority" that his very serious quotes produced were nothing short of hilarious. For Luhmann's readers, with that self-flagellating attitude in which we academics so like to indulge, quite regularly attributed the experience that they had never heard of those seeming "authorities" to their own lack of intellectual cosmopolitanism. This is why, until the present day, some departments of sociology or philosophy in Germany have Spencer Brown or Guenter specialists on their payrolls, and this also explains why some of those authors have had moments of intense reception [End Page 22] in the world of the humanities and social sciences at German universities. Among them, Humberto Maturana, together with his co-author the late Francisco Varela, seem to be the exception confirming the rule that none of those Luhmann references had the intellectual power to survive Luhmann himself.Now why should one trust Luhmann's trust in Maturana? The debate about the importance of Luhmann's thought (he labeled it a "theory of social systems") in the larger context of contemporary Western philosophy has barely begun to become serious, and we are certainly many years away from a definitive consensual evaluation. But there are two—very different—features about Luhmann's work that make him fascinating at first glance. One lies in the simple fact that, probably, no other thinker since Hegel has managed to develop a restrained set of basic concepts and premises into a systematically coherent philosophical edifice of similar proportions. In this sense, entering the dimension of Luhmann's thought offers the patient reader a possibility to view many familiar positions and questions from sometimes radically different innovative angles. Less obvious, however, and more intriguing is Luhmann's intellectual bet to develop his systemic thought under strict avoidance of notions such as "subject," "subjecthood," or "agency." It was this very bet (about whose existential and political motivations he only left some rather vague remarks) that explains Luhmann's fascination for much theoretical thinking emerging from biological research, above all for Humberto Maturana's work. For from a biological perspective, subjecthood and agency are highly marginal attributes in the realm of living organisms. I believe that this (almost hidden) component in Luhmann's thinking can explain the particularly strong affinity of contemporary pedagogical thought in Germany with his work. Of course, such an affinity will not necessarily lead to a pedagogical theory that, in orthodox reliance on Luhmann, will... (shrink)

Nähere Informationen zu diesem Buch erhalten Sie direkt vom Verlag / For further information about this title please contact Mohr Siebeck.

Written in the 1960s, TRUTH AND METHOD is Gadamer's magnum opus. Looking behind the self-consciousness of science, he discusses the tense relationship between truth and methodology. In examining the different experiences of truth, he aims to "present the hermeneutic phenomenon in its fullest extent.

The ever-increasing dominance of English within analytic philosophy is an aspect of linguistic globalisation. To assess it, I first address fundamental issues in the philosophy of language. Steering a middle course between linguistic universalism and linguistic relativism, I deny that some languages might be philosophically superior to others, notably by capturing the essential categories of reality. On this background I next consider both the pros and cons of the Anglicisation of philosophy. I shall defend the value of English as a (...) lingua franca, while denying both the feasibility and the desirability of English as the sole universal language of philosophy. Finally I turn to the linguistic inequality in contemporary analytic philosophy. While it does not per se amount to an injustice, there is a need to level the playing field. But the remedy does not lie in linguistic academic sectarianism. Instead, what might be called for are piecemeal measures to reduce explicit and implicit biases against analytic philosophers on the geographic fringes, biases that are only partly connected to the predominance of English. (shrink)

ABSTRACT:This essay presents a critical examination and development of an exchange between Adam Smith and David Hume on the nature of sympathy. I identify four objections to Smith's account in a letter from Hume and then argue that Smith's system has the resources to reply to all of them. As such, this essay shows that Smith's system provides a more robust foundation for a sentiment-based system of ethics than has been traditionally recognized.

Term and concept of bioethics originally were developed by Fritz Jahr, a Protestant Pastor in Halle an der Saale in 1927, long before the period, when bioethics in the modern sense was recreated in the US in 1970s and since that time has spread globally. Jahr’s bioethical imperative, influenced by Christian and humanist traditions from Assisi to Schopenhauer and by Buddhist philosophy holds its own position against Kant’s anthropological imperative and against dogmatic Buddhist reasoning: ‘Respect each living being as an (...) end in itself and treat it, if possible, as such’. Jahr interprets the 5th Commandment ‘Thou shall not kill’ offensively and liberally as ‘common morality’ which includes the obligation of caring for one’s own health, public health and health education within the wider framework of a universal bioethical Sittengesetz. In the article-translation the actual contemporary thoughts about the bioethical imperative, which serves not only the object of interdisciplinary study, but also the practical approach to acquiring responsibility and environmental image of thinking, are found. Didactic considerations of Yahr go beyond the paternalistic upbringing, they point to the content and methodological purpose of teaching ethics to ethical discourse. According to Yahr, ethics does not regulate philosophical, theological or political knowledge, does not act as a dictatorship of a way of behavior. Ethics is the conduct of discussions, the culture of discussion and communication. Following the philosophy of Yahr, Professor Hans-Martin Zass formulated the geo-ethical imperative: "Respect the Mother Earth and all natural life as it is, for which the responsible person is an end in itself, and get around as much as possible in this way!". In respect for all living things, there is a relationship between man and animals, plants, nature, including the health systems, educational-informational and research organizations. Pastor Fritz Jahr, who had no immediate influence during his times, built a strong first Protestant foundation for contemporary theological and ethical concepts in medical ethics, bioethics, and environmental ethics. (shrink)

This lucid and accessible dictionary presents technical terms that Wittgenstein introduced into philosophical debate or transformed substantially, and also topics to which he made a substantial contribution. Hans-Johann Glock places Wittgenstein's ideas in their historical context, and indicates their impact on his contemporaries as well as their relevance to current debates. The entries delineate Wittgenstein's lines of argument on particular issues, assessing their strengths and weaknesses, and shed light on fundamental exegetical controversies. The dictionary entries are prefaced by a (...) ‘Sketch of an Intellectual Biography’, which links the basic themes of the early and later philosophy and describes the general development of Wittgenstein's thinking. Extensive textual references, a detailed index and an annotated bibliography will facilitate further study. Authoritative, comprehensive and clear, the volume will be welcomed by anyone with an interest in Wittgenstein – his life, work or influence. Each Blackwell Philosopher Dictionary presents the life and work of an individual philosopher in a scholarly but accessible manner. Entries cover key ideas and thoughts, as well as the main themes of the philosopher's works. A comprehensive biographical sketch is also included. (shrink)

Beherrschten vor 20 Jahren noch Industriekonglomerate, Energiekonzerne und Banken die Rangliste der wertvollsten Unternehmen, wurden diese längst von Internetgiganten wie Google, Apple, Amazon und Tencent abgelöst. Digitale Technik ist allgegenwärtig: Wir tragen Hochleistungsrechner in unseren Taschen herum, Waschmaschinen können sich mit dem Internet verbinden. Doch erschöpft sich darin das Neue am digitalen Kapitalismus? 0Philipp Staab beleuchtet den digitalen Kapitalismus aus unterschiedlichen Perspektiven, um ihn präziser auf den Begriff zu bringen. Er zeigt, wie digitale Überwachungs- und Bewertungspraktiken in immer mehr Bereiche (...) der Wirtschaft vordringen und dabei die soziale Ungleichheit verschärfen. Das Spezifische am digitalen Kapitalismus, so Staab, ist die Herausbildung 'proprietärer Märkte': Kam es früher darauf an, Dinge herzustellen und mit Gewinn zu verkaufen, geht es im Zeitalter der Unknappheit um das Eigentum an den Märkten selbst. (shrink)

Die folgende Untersuchung ist eine Antwort auf die Frage nach dem Ort des 'Irrationalisten' Johann Gottfried Herder innerhalb des Kontinuums der Aufklärung. Aus dem Inhalt: I. Ästhetik als Desiderat der Gnoseologie A. Gottfried Wilhelm Leibniz B. Christian Wolff C. Alexander Gottlieb Baumgarten II. Herders Ästhetik-Kritik A. Herders Kritik der Philosophie der "Wortwelten" B. Herders Auseinandersetzung mit Baumgarten III. Herders Ästhetik-Entwurf A. Zum Konzept der Prägnanz B. Haptik und Skulptur, Optik und Malerei C. Poesie - Phantasie und Dichtungsvermögen IV. Herders Entwurf (...) einer Geschichtsphilosophie A. Der Status der Geschichtsphilosophie B. Aisthesis und Geschichte. (shrink)

In ‘belief revision’ a theory\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\cal K}$$\end{document} is revised with a formula φ resulting in a revised theory \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\cal K}\ast\varphi$$\end{document}. Typically, \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\neg\varphi$$\end{document} is in \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\cal K}$$\end{document}, one has to give up belief in \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\neg\varphi$$\end{document} by a process (...) of retraction, and φ is in \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\cal K}\ast\varphi$$\end{document}. We propose to model belief revision in a dynamic epistemic logic. In this setting, we typically have an information state (pointed Kripke model) for the theory \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\cal K}$$\end{document} wherein the agent believes the negation of the revision formula, i.e., wherein \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$B\neg\varphi$$\end{document} is true. The revision with φ is a program *φ that transforms this information state into a new information state. The transformation is described by a dynamic modal operator [*φ], that is interpreted as a binary relation [ [*φ] ] between information states. The next information state is computed from the current information state and the belief revision formula. If the revision is successful, the agent believes φ in the resulting state, i.e., Bφ is then true. To make this work, as information states we propose ‘doxastic epistemic models’ that represent both knowledge and degrees of belief. These are multi-modal and multi-agent Kripke models. They are constructed from preference relations for agents, and they satisfy various characterizable multi-agent frame properties. Iterated, revocable, and higher-order belief revision are all quite natural in this setting. We present, for an example, five different ways of such dynamic belief revision. One can also see that as a non-deterministic epistemic action with two alternatives, where one is preferred over the other, and there is a natural generalization to general epistemic actions with preferences. (shrink)