Was bringt einen Menschen dazu, sich auf das einzulassen, was man "Glauben" nennt, sein Leben also auf anderes zu setzen als auf das, dessen man sich verfügend sicher sein kann? Hermann Pius Siller macht deutlich: In der Theologie ist die Beachtung der eigenen Lebenserfahrung und der Lebenserfahrung des Gesprächspartners unverzichtbar. Für das, was das Wort "Gott" benennen soll, muss eine bestimmte Erfahrung beschrieben werden können. Mit "Gewissen", "Geheimnis" und "reine Gabe" benennt er dabei exemplarisch drei elementare Zugänge (...) zu "letzten Erfahrungen", wie sie im Leben von John Henry Newman, Karl Rahner und Paulus von Tarsus gemacht, gelebt und theologisch durchdacht wurden. Vor dem Hintergrund der gegenwärtigen Gottes- und Kirchenkrise, also der fehlenden Glaubwürdigkeit kirchlicher Rede von Gott in der Gesellschaft, leistet er damit einen wichtigen Beitrag verantworteter, die lebensgeschichtlichen Voraussetzungen berücksichtigender Gottesrede. (shrink)

Leucippo -- Democrito -- Nessa -- Metrodoro di Chio -- Diogene di Smirne -- Anassarco -- Ecateo di Abdera -- Apollodoro -- Nausifane -- Diotimo -- Bione di Abdera -- Bolo.

First published in 1749, Hartley's great work was abridged by Priestley in 1775 and reissued as a whole by Joseph Johnson in 1791. To Priestley, who founded his Unitarianism on the Observations, it seemed that Hartley was the greatest of human beings with the single exception of Jesus. Coleridge adopted his associationist theology in the mid 1790s, naming his eldest son David Hartley Coleridge, and passing on to Wordsworth the theory of mind that underlies 'Tintern Abbey', the early Prelude and (...) the 1800 Preface to Lyrical Ballads. An indispensable book. (shrink)

The following text is the first ever translation into English of a writing by German phenomenologist Hermann Schmitz (*1928). In it, Schmitz outlines and defends a non-mentalistic view of emotions as phenomena in interpersonal space in conjunction with a theory of the felt body’s constitutive involvement in human experience. In the first part of the text, Schmitz gives an overview covering some central pieces of his theory as developed, for the most part, in his massive System of Philosophy, published (...) in German in a series of volumes between 1964 and 1980. Schmitz’s System is centred on the claim that the contemporary view of the human subject is the result of a consequential historical process: A reductionist and ‘introjectionist’ objectification of lived experience culminating in the ‘invention’ of the mind (or ‘soul’) as a private, inner realm of subjective experience and in a corresponding ‘grinding down’ of the world of lived experienced to a meagre, value-neutral ‘objective reality’. To counter this intellectualist trend, Schmitz puts to use his approach to phenomenology with the aim of regaining a sensibility for the nuanced realities of lived experience—hoping to make up for what was lost during the development of Western intellectual culture. Since both this text and the overall style of Schmitz’s philosophising are in several ways unusual for a contemporary readership, a brief introduction is provided by philosophers Jan Slaby and Rudolf Owen Müllan, the latter of whom translated Schmitz’s text into English. The introduction emphasises aspects of Schmitz’s philosophy that are likely to be of relevance to contemporary scholars of phenomenological philosophy and to its potential applications in science and society. (shrink)

In today’s highly dynamic societies, moral norms and values are subject to change. Moral change is partly driven by technological developments. For instance, the introduction of robots in elderly care practices requires caregivers to share moral responsibility with a robot (see van Wynsberghe 2013 ). Since we do not know what elements of morality will change and how they will change (see van der Burg 2003 ), moral education should aim at fostering what has been called “moral resilience” (Swierstra 2013 (...) ). We seek to fill two gaps in the existing literature: (i) research on moral education has not paid enough attention to the development of moral resilience; (ii) the very limited literature on moral resilience does not conceptualise moral resilience in relation to new technological developments. We argue that philosophical accounts of moral education need to do justice to the importance of moral resilience, and that a specific form of moral resilience should be conceptualised as “technomoral resilience” to underline the added value of cultivating moral resilience in relation to technomoral change. We illustrate the role of technomoral resilience in practice by looking at the context of elderly care. To make the first step towards an account of how technomoral resilience can be fostered in moral education, we propose that moral education shall focus on a triangle of capacities: (1) moral imagination, (2) a capacity for critical reflection, and (3) a capacity for maintaining one’s moral agency in the face of disturbances. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Kants BegrUndung Der Aesthetik Hermann Cohen F. DUmmler, 1889 Aesthetics. (shrink)

First ed. published in Jahrbuch feur Philosophie und Pheanomenologische Forschung, v. 11, 1930.

Hierocles of Alexandria was a Neoplatonic philosopher of the fifth century AD. Hermann S. Schibli surveys his life, writings, and pagan and Christian surroundings, and succintly examines the major points of his philosophy, both contemplative and practical. He includes the first modern English translations, with helpful notes, of Hierocles' Commentary on the Golden Verses of the Pythagoreans and of the remnants of his treatise On Providence.

Bd. 1. Acht Bücher Physik.--Bd. 2. Vier Bücher über das Himmelgebäude und zwei Bücher über Entstehen und Vergehen.--Bd. 3. Fünf Bücher von der Zeugung und Entwickelung der Tiere.--Bd. 4. Über die Dichtkunst. 2. Aufl.--Bd. 5. Vier Bücher über die Teile der Tiere.--Bd. 6. Politik Teil 1, Text und Übersetzung.--Bd. 7. Politik, Teil 2, Inhaltsübersicht und Anmerkungen.

Eine Analyse von Pascals Pensees und seinen andern Werken zeigt, dass seine Begriffe von Staat und Recht, von Macht und Gerechtigkeit eng mit seiner Ontologie und Anthropologie verbunden sind. Die bei Pascal typische Dialektik der zwei Naturen des Menschen bestimmt Pascals Betrachtungen der Institutionen von Staat und Recht. Der Mensch ist nach Pascal sowohl durch die Selbstverfallenheit und das Machtstreben wie auch durch die -charite- bestimmt, die ihn dazu treibt die rechte Ordnung von Staat und Recht zu suchen.".

Starting from the current debate on work and recognition, the article describes how shifts within the cultural frames of work, the transformation of hierarchies into internal markets and the development of a service economy lead to problems which can take the form of a 'paradox of recognition'. This paradox cannot be dissolved simply by a conceptual distinction between equal respect for persons and qualifying esteem of performance and efficiency, at least as long as we are interested in a matching of (...) empirical analysis and normative critique. The normative claims for visibility and transparency of work are described as a paradigmatic case for the entanglement of questions of respect and esteem. With respect to recent developments within critical theory, the article argues that the idea of immanent critique needs further elaboration in order to accentuate the relation between normative critique and functional analysis. (shrink)

Der Begriff „Globalisierung“ wird zunehmend nicht nur in den Disziplinen der Ökonomie und der Kommunikationswissenschaft diskutiert, sondern auch in den Gesellschafts- und Erziehungswissenschaften sowie insbesondere in der Interkulturellen Philosophie. Der Diskurs über Globalisierung verläuft dabei teilweise analog demjenigen über Inter- und Multikulturalität. Die Beiträge dieses Bandes geben ein breites Spektrum wieder. Sie reichen von der Konstatierung der Globalisierung als einer Rahmenbedingung, zu der man sich als Wissenschaftler reflexiv oder reaktiv zu verhalten habe, über die Analyse diverser Teilaspekte und über visionäre (...) Einforderungen utopischer Globalisierungsauslegungen bis zur Negierung ihrer erkenntnistheoretischen Bedeutung. Das Gemeinsame dieser Vielfältigkeit ist die Bestimmung des Globalen als eines Szenarios der Begegnung. (shrink)

A translation of the Introduction to Hermann Cohen's 1883 work The Principle of the Infinitesimal Method and Its History.

Cette etude est a la fois une revision profonde de la theorie kantienne de l'experience et une histoire du bouleversement qu'a entraine, pour la physique, la decouverte du calcul differentiel. La methode qu'en degage Cohen est destinee a fonder une nouvelle critique de la connaissance. C'est en meme temps l'un des piliers philosophiques essentiels de l'idealisme critique propre a l'Ecole de Marbourg, qui debouchera sur la pierre angulaire du systeme de Cohen, sa Logique de la connaissance pure. Cet ouvrage est (...) un remarquable travail de reconstruction philosophique ou la part de l'histoire n'est nullement contingente puisque c'est precisement a l'integration de l'evolution scientifique au sein de la critique de la connaissance que tend Hermann Cohen. (shrink)

A translation of one section of Hermann Cohen's introduction to Friedrich Albert Lange's History of Materialism.

Moral certainty refers to those aspects of morality- moral acting, feeling, and thinking-that are beyond doubt, explanation, and justification. The essays in this book explore the concept of moral certainty and its application and usefulness in contemporary moral debates. The notion of moral certainty, which is inspired by the philosophy of Ludwig Wittgenstein, is emerging as a key reference point in contemporary moral philosophy. An investigation of the implications of moral certainty is called for, given that so many discussions in (...) moral philosophy concern the possibility of justifying our moral beliefs. The concept of moral certainty also feeds directly into the emerging field of hinge epistemolo,gy. The chapters in this volume tackle the following issues: meta-questions around whether and how we can make sense of the concept of moral certainty; the role of moral certainty in contemporary debates on gender, racism, bias and historically unjust practices; ways in which radical change in society engendered by new technologies might affect moral certainties; the role of the notion of moral certainty in the debates on free will and moral responsibility. Philosophical Perspectives on Moral Certainty will appeal to researchers and advanced students working on ethics and moral philosophy, epistemology, philosophy of technology, and Wittgenstein. (shrink)