The concept of “civilization” is likely to call to mind the “Great Civilizations” of world history. There is an inseparable conceptual link between the latter idea and that of “development” — an evaluative standard which is applied to societies and their material and cultural achievements, whether explicitly or implicitly. In this sense, Parsons talks about development towards Western modernity, thus adopting an explicitly evolutionist perspective; the West appears as one of a variety of great civilizations. The central variable in the (...) process of social evolution is ‘adaptive capacity,’ defined at the macro-level. (shrink)

Art can be experienced in numerous ways, ranging from sensory pleasure to elaborated ways of finding meaning (Leder et al. 2004). However, rather ignored by Bullot & Reber (B&R), in empirical aesthetics several lines of research have studied how knowledge of artistic style, descriptive and elaborate information, expertise, and context all affect aesthetic experiences from art. Limiting aesthetics to rather rare experiences unnecessarily narrows the scope of a science of art.

Digital images taken by mobile phones are the most frequent class of images created today. Due to their omnipresence and the many ways they are encountered, they require a specific focus in research. However, to date, there is no systematic compilation of the various factors that may determine our evaluations of such images, and thus no explanation of how users select and identify relatively “better” or “worse” photos. Here, we propose a theoretical taxonomy of factors influencing the aesthetic appeal of (...) mobile phone photographs. Beyond addressing relatively basic/universal image characteristics, perhaps more related to fast perceptual processing of an image, we also consider factors involved in the slower re-appraisal or deepened aesthetic appreciation of an image. We span this taxonomy across specific types of picture genres commonly taken—portraits of other people, selfies, scenes and food. We also discuss the variety of goals, uses, and contextual aspects of users of mobile phone photography. As a working hypothesis, we propose that two main decisions are often made with mobile phone photographs: Users assess images at a first glance—by swiping through a stack of images—focusing on visual aspects that might be decisive to classify them from “low quality” to “acceptable” to, in rare cases, “an exceptionally beautiful picture.” Users make more deliberate decisions regarding one’s “favorite” picture or the desire to preserve or share a picture with others, which are presumably tied to aspects such as content, framing, but also culture or personality, which have largely been overlooked in empirical research on perception of photographs. In sum, the present review provides an overview of current focal areas and gaps in research and offers a working foundation for upcoming research on the perception of mobile phone photographs as well as future developments in the fields of image recording and sharing technology. (shrink)

Musical ensemble performances provide an ideal environment to gain knowledge about complex human interactions. Network structures of synchronization can reflect specific roles of individual performers on the one hand and a higher level of organization of all performers as a superordinate system on the other. This study builds on research on joint singing, using hyperscanning of respiration and heart rate variability from eight professional singers. Singers performed polyphonic music, distributing their breathing within the same voice and singing without and with (...) physical contact: that is touching each other's shoulder or waist. The idea of singing with touch was motivated by historical depictions of ensemble performances that showed singers touching each other. It raises the question of the potential benefit of touch for group performances. From a psycho-physiological point of view, physical contact should increase the synchronization of singing coordination. The results confirm previous findings on synchronization of respiration and HRV during choir singing and extend those findings to a non-homophonic musical repertoire while also revealing an increase in synchronization in respiration during physical contact. These effects were significant across different frequency ranges. The effect of physical contact was stronger when all singers were singing in comparison to the partial ensemble. Importantly, the synchronization could not be fully explained by the singing action or by the standing position or touch. This finding suggests a higher level of organization of all singers, forming a superordinate system. (shrink)

Explanation and prediction play an important role in medical decision making, particularly for diagnostic and treatment decisions. For the most part, explanations as well as predictions are derived from causal knowledge and have to be made under uncertainty. In cognitive psychology, these phenomena have been approached from two directions. On the one hand, there is research on knowledge representation and inferential reasoning (Holland et al. 1986; Anderson 1990). On the other hand, there is research on heuristics and biases in judgments (...) under uncertainty (Kahneman et al. 1982; Rehm & Gadenne 1990). However, no exact models have yet been developed to describe the process that leads from a given knowledge base to judgments of probabilities, i.e., from causal knowledge about the world to subjective expressions of the uncertainty associated with explanations or predictions. (shrink)

"Ist der Patient ein Mensch?" is a collection of articles. Its central topic is the question if the object of modern medicine is still the human being or if just organs and tissues are treated by medical doctors? The drawing on the book cover shows a lung instead of a human patient lying in a hospital bed. The approaches to this topic are diverse and surprising. E.g. the surgeon Ankersmit argues that it is impossible for him to see the human (...) being in the body lying on the operation table because then he would be unable to perform his work professionally. Other texts stretch the topic of the book to the questions whether medical doctors are human beings or if the human being of today is a "patient" in the sense of a current crisis of anthropology. Also questions like patient autonomy and communication with patients are tackled. The book is edited by Helmut Hofbauer, Lukas Kaelin, Hendrik Jan Ankersmit & Walter Feigl. Authors are: Lukas Kaelin, Gabriele Baumann, Hendrik Jan Ankersmit, Renate Heinz, Claus G. Krenn, Alexander Lapin, Sigrid Pilz, Margot Ham-Rubisch, Petra Herzeg, Klaus Spiess, Lucie Strecker, Paul Ferstl, Helmut Hofbauer & Peter Kampits. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:UNDERSTANDING THE DIFFERENCE OF BEING: ON THE RELATIONSHIP BETWEEN METAPHYSICS AND THEOLOGY HELMUT HOPING University of Tubingen, Germany Introduction T:HE PHILOSOPHY of the twentieth century has been o no small extent a critique of metaphysics. Admittedly, philosophical programs have been developed in which the tradition of metaphysics survives. Yet the position of metaphysics in the modern age is disputed even today-as is demonstrated by the recent controversy between (...) Jiirgen Habermas and Dieter Henrich about the possibility of metaphysics after Kant.1 Since 1 See J. Habermas, "Ruckkehr zur Metaphysik: Eine Tendenz in der deutschen Philosophie?" Merkur 439/440, 39 (1985): 898-905; "Metaphysik nach Kant," in K. Cramer et al., eds., Theorie der Subjektivitiit: Dieter Henrich zum 60. Geburtstag (Frankfurt am Main: Suhrkamp, 1978), 425-443. (Both articles are reprinted in J. Habermas, Nachmetaphysisches Denken: Philosophische Aufsiitze [Frankfurt am Main: Suhrkamp, 1988], 18-34; 267-279.) Henrich replied to Habermas's critique in the article "Was ist Metaphysik, was Moderne?: Thesen gegen Jurgen Habermas," Merkur 440, 40 (1986): 495-508 (reprinted in D. Henrich, Konzepte: Essays zur Philosophie der Zeit [Frankfurt am Main: Suhrkamp, 1987], 11-43). On the controversy between Habermas and Henrich, see V. Gerhardt, " Metaphysik und ihre Kritik: Zur Metaphysikdebatte zwischen Jurgen Habermas und Dieter Henrich," Zeitschrift fur philosophische Forschung 42 (1988) : 45-70. Habermas's notion of a " return to metaphysics " undoubtedly has a certain diagnostic value; after all, there has indeed been a recent " discovery " of metaphysics. But Habermas 's criticism of the concept and content of metaphysics-i.e., his thesis that after Kant metaphysics is impossible-not only contradicts the self-understanding of modern philosophy for which metaphysics is essential; it also fails to recognize the metaphysical implications of his own theory of communicative action. See W. C. Zimmerli, "Kommunikation und Metaphysik: Zu den Anfangsgrunden von Habermas ' ' Theorie des kommunikativen Handelns,' " in W. Oelmuller, ed., Metaphysik heute? Kolloquien zur Gegenwartsphilosophie, vol. 10 (Paderborn: SchOningh, 1987), 97-111. 189 190 HELMUT HOPING metaphysics has been indispensable for the self-understanding of philosophy in the modern age up until Hegel, this controversy cannot be reduced to the simple disjunction: either the "end of metaphysics" or the "return to metaphysics "-as Habermas has suggested. The task of philosophy today lies in a metaphysical form of thinking that remains possible even after the critique of metaphysics in Kant and Heidegger. Until recently, the current debate about metaphysics has not been adequately addressed by theology. That is surprising because metaphysics is also indispensable for theology.2 But in the light of the modern critique of metaphysics, the self-understanding of theology and its relationship to metaphysics cannot remain unchanged -just as the self-understanding of metaphysics itself cannot remain unchanged. Yet at least in the realm of Catholic theology, the traditional doctrine of the praeambula fidei has not been abandoned. The aim of the following reflections is to show that the determination of the relationship between metaphysics and theology depends upon how metaphysics understands the " difference of Being" that is given with the manifold of beings. I will introduce four different understandings of the " difference of Being": that which is found in Aquinas's metaphysics; that in Kant's transcendental philosophy; that in Heidegger's thinking of Being; and that in the metaphysics of the absolute projected by Henrich. In some concluding reflections, I will then try to draw out some implications of these understandings of the " difference of Being " for the determination of the relationship between metaphysics and theology. I. Metaphysics of God and Creation : Theological Difference (Aquinas) It is well-known that Thomas Aquinas defines metaphysics as the science of being qua being. The subject-matter that dis2 See W. Kasper, " Zustimmung zum Denken: Von der Unerlasslichkeit der Metaphysik fiir die Sache der Theologie," Tiibinger Theologische Quartalschrift 169 (1989) : 257-271. RELATIONSHIP BETWEEN METAPHYSICS & THEOLOGY 191 tinguishes metaphysics from all other sciences is the ens inquantum est ens 3 or the ens commune.4 Contrary to later concepts of metaphysics, this is not an abstract-universal, for " the term ' a being' [ens], which is applied to a thing by reason of its being [esse], designates the same thing as the term which is applied... (shrink)

That reality, and in particular the (dynamic) objects of signs, are independent of our thoughts or other representations is a crucial thesis of Peirce’s realism. On the other hand, his semiotics implies the claim that all reality and all real objects are real for us only because of the signs we use. Do these two claims contradict, even exclude, each other? I will argue that both Peirce’s metaphysics and his semiotics provide a natural via media: a structural account of the (...) openness of processes, featuring transitive relations, connects process ontology implicit in his evolutionary metaphysics and the relational, quasi-inferential features embodied in interpretational sequences of signs. It is shown that Peirce’s notion of a sign, its normative role and his account of the directional force of objects implies a sort of logical causality that supports the unity of objects. In this way sign sequences are able to relate flexibly sign use with contextually specified independent objects. That is to say, relational properties of object-oriented chains of interpretations provide sign users with a flexible, fallibilistic instrument able to capture by contingent identity relations (teridentity) of the identity of objects in changing situations. (shrink)

Introducing the perplexed reader to a philosophy requires both a comprehensive understanding of the philosophy in question and a rigorous simplifying strategy. But clarity and accessibility come at a price: one has to cut down on complicated and perhaps unresolved lines of thought and arguments, stratifying the development of theoretical positions into a coherent and accessible narrative. This review will address both the success of this book as an introduction and, rather unjustly, those more complex topics that have been left (...) out and might be of interest to readers of this journal.First of all, let me say that Cornelis de Waal’s Peirce: A Guide for the Pexplexed is a very good introduction to Peirce’s.. (shrink)

A comparison of different societies shows that the cultural patterns of rationality differ considerably. Basic ideas within cultures are relevant to the significance of norms of rationality within a society. Decisive is the basic mode of orientation towards the empirical world. Two contradicting views on the status of rationality in primitive societies are contested. One view holds that – due to scarce technological means in the struggle for survival – early cultures are a kind of prototype of the rational homo (...) economicus. Levy-BruhlLevy-Bruhl, Lucien argued the exact opposite and described primitive thinking as having a pre-logical nature. In his view, they may be characterized as having an undifferentiated irrationality. Both claims are empirically untenable. Studies by MalinowskiMalinowski, Bronislaw and FirthFirth, Raymond have shown that even the simplest societies have many non-economic elements, such as, religious rituals, but also rational and practical technologies.In comparing primitive and advanced societies, it is argued that there is not a naturalistic increase of rationality, but that the status of rational action depends on ideas. One famous point of reference is Max WeberWeber, Max’s thesis of the Protestant ethic as an important source for the development of modern rational economies. For modern society, it was not only Protestantism, but also a “climate of opinion,” for which the emergence of philosophical rationalism and the ideas of natural law and natural order are characteristic examples. (shrink)

The following study tries to elucidate the connection between the discourse of natural philosophy in the late eighteenth century and Wilhelm von Humboldt's anthropological, aesthetic and linguistic writings. The concepts of force, organism and, most significantly, of generation, as they were developed in the natural sciences, are shown to have strongly influenced Humboldt's philosophy. ;The first chapter reconstructs the scientific discussion about biological generation in the 18th century. At the end of the century, the widely accepted theory of preformationism is (...) challenged and replaced by the epigenetic model of generation, according to which each organism is individually produced by both parents and the workings of a formative force. ;The second chapter interprets the significance of this change for the philosophy of German Idealism, most notably in the works of Kant and Fichte. Epigenesis and its key concepts, such as "formative impulse" , organism and individuality is shown to provide a biological base for the idealist theories of subjectivity and freedom. ;The third chapter investigates Humboldt's involvement in the discourse and practice of natural philosophy during his studies at Gottingen and Jena. He discussed these problems frequently with his brother Alexander and his friends Schiller, Goethe and Fichte. His famous articles on the significance of sexual difference can be understood as a philosophical interpretation of his own scientific studies. ;The fourth chapter shows the main concepts of natural philosophy at work in Humboldt's mature writings about the philosophy of language. Against the backdrop of Goethe's scientific work, Humboldt's linguistic theory appears as an application of scientific notions to the "organism" of language. ;The fifth chapter concentrates on Humboldt's account of the mutual dependence and the mutual generation of language and thought. With his epigenetic account he tries to overcome the impasses of earlier 18th century theories of language. ;The last chapter focuses on the essential element in Humboldt's linguistic theory, the problem of articulation. Humboldt interprets articulation seen from the side of the subject as an act of violence, opposed to the material power of historically given languages. This interplay between violence and power is also shown to be at the center of Humboldt's hitherto unnoticed poetic works. (shrink)

Jakob Friedrich Reimmann steht zwischen Barock und Aufklärung. Er ist einer der großen Vertreter der Literaturgeschichte (Historia litteraria) im frühen 18. Jahrhundert, jener vergessenen Disziplin, die Bildungs-, Wissenschafts- und Buchgeschichte sein wollte und von Reimmann in systematischer Weise für viele Disziplinen und Kulturen durchgeführt worden ist. Sein Werk kann als exemplarisch für die Spannungen gelten, die sich zwischen einem traditionellen Vertrauen auf eine providentiell geordnete Geschichte und der neuen, skeptisch-hypothetischen Wissenschaftskultur ergaben.

Zumeist wird erwartet, dass sich die Wissenschaft stetig weiterentwickelt, dass sie immer mehr Licht ins Dunkel der Natur bringt und wir in den kommenden Jahren immer besser Bescheid wissen. Aber Wissenschaft funktioniert nicht auf diese einsinnige Weise. Es gibt Abbrüche und Neuanfänge. Gelegentlich kommt sie über alte ungelöste oder neue Rätsel auf verworfene Wahrheiten zurück und interpretiert Altes neu. Die Beiträge dieser Publikation beleuchten diesen Umstand genauer. An Fragestellungen aus den Natur- und Geisteswissenschaften – nach dem Beginn des Menschseins, nach (...) Gründen für das Scheitern von Vereinheitlichungsbestrebungen in der Kunst oder nach fundamentalen Naturgesetzen – wird deutlich, dass neue Konzepte teilweise aus rigorosen Brüchen mit angestammten Lösungen entstehen können. (shrink)