L'interet de Habermas pour lamodernitédont traite son dernier livre, le tourne vers les travaux de Foucault. Celui-ci aurait mis en évidence, dès l'Histoire de la folie, ce qu'il y a de nouveau sous le ciel de la rationalité moderne. Dans plusieurs chapitres consacrés à Foucault, Habermas esquisse une critique qui s'inspire substantiellement des travaux de Fink-Eitel, Fraser, Honegger, Rippel et Münkler, Dreyfus et Rabinow et de Honneth. Cette critique est radicale et prend pour cible la présumée théorie du pouvoir de (...) Foucault, les impasses où conduisent les instructions méthodologiques qu'il entend observer pour reconstruire l'histoire recente des sciences humaines, ainsi que les thèses au sujet du rapport entre les pratiques discursives et les pratiques non discursives, plus exactement les dispositifs de pouvoir dans lesquels les sciences humaines se trouvent intégrées. Bien que Foucault n'ait jamais développé une telle théorie du pouvoir et qu'il dise n'avoir jamais voulu l'élaborer, on doit constater avec Habermas que le thème du pouvoir est pourtant omniprésent, et que le concept de pouvoir doit ëtre considéré comme une notion centrale dans son oeuvre. (shrink)

In the Secunda secundae of his masterwork, the Summa Theologiae, Thomas Aquinas contends that reverence (an affection elicited by the gift of fear) is both the principle and cause of humility (an infused moral virtue). He suggests also that the relationship between fear and humility is emblematic of the relationship between the gifts of the Holy Spirit and infused virtues as such. This article examines these claims and explores their implications for understanding the contribution of the gifts to the infused (...) virtues’ growth: as the theological virtues grow, the infused moral and intellectual virtues grow with them; yet this happens by the intermediate growth of the gifts. Although uncharted within the landscape of contemporary Aquinas studies, these claims are plainly attested in the Summa and corroborated by the Literal Exposition of Job and the Commentary on John. (shrink)

In Talking to Strangers, Danielle Allen argues that democratic citizens will need to acquire new habits for contending with distrust in order to prolong the democratic experiment. Though Allen's solution recalls her reading of the Republic, it is to Aristotle, not Plato, that she turns for help theorizing those habits. Drawing upon the Nicomachean Ethics, she proposes arts or techniques that might substitute for and outpace justice by enabling democratic strangers to treat one another like friends. While I endorse Allen's (...) analysis of the problems posed by rising levels of distrust, I propose a different solution. First, I argue that the habits Allen describes would have to be virtues and not merely techniques in order to effect real political change. Then, second, I identify those habits as “piety” and “gratitude”—virtues which, I contend, are not so much substitutes for as supplements to justice. My argument thus elaborates Thomas Aquinas's account of justice and its “potential parts” in the Summa Theologiae. (shrink)

Eugen Fink is considered one of the clearest interpreters of phenomenology and was the preferred conversational partner of Edmund Husserl and Martin Heidegger. In Play as Symbol of the World, Fink offers an original phenomenology of play as he attempts to understand the world through the experience of play. He affirms the philosophical significance of play, why it is more than idle amusement, and reflects on the movement from "child's play" to "cosmic play." Well-known for its non-technical, literary style, this (...) skillful translation by Ian Alexander Moore and Christopher Turner invites engagement with Fink's philosophy of play and related writings on sports, festivals, and ancient cult practices. (shrink)

Die schnell anwachsende Hinneigung zur Existentialanalytik, zur Lebensphilosophie und zur Ontologie am Anfang der 30er Jahre zwang Edmund Husserl dazu, die ursprungliche, als transzendentale ausgereifte Phanomenologie in methodischer und systematischer Hinsicht von diesen neuen Tendenzen scharf abzugrenzen. In den Jahren 1930 bis 1932 entwarf Eugen Fink im Auftrag seines Lehrers eine Reihe von Texten zur Phanomenologie, die grundlegende Bedeutung haben sollten fur ein Systematisches Werk der Phanomenologie bzw. als neue Meditations cartesiennes fur das deutsche Publikum gedacht waren. Diese Entwurfe Eugen (...) Finks kulminierten in der VI. Cartesianischen Meditation (1932), die u. a. von Gaston Berger, Maurice Merleau-Ponty und Tran Duc Thao in Frankreich rezipiert wurde, bevor Fink sie im Jahre 1946 als Habilitationsschrift an der Freiburger Universitat einreichte. Der vorliegende Band, der in chronologischer Reihenfolge die im Auftrag Husserls verfassten Entwurfe Finks aus den Jahren 1930-32 veroffentlicht, schliesst unmittelbar an die Bande 1 (Studien zur Phanomenologie) und 3 (Phanomenologische Werkstatt) der Eugen Fink Gesamtausgabe an. In diesen Texten gewinnt Finks origineller Beitrag zur Phanomenologie Husserls in der Freiburger Zeit eine Konturenscharfe, die von Sartre und Merleau- Ponty fruh erkannt wurde. (shrink)

Die Autorin geht der Frage nach, welche Raum- und Ortskonzeptionen in den 1990er Jahren - nach der kritischen Relektüre der Ortspezifik - in der Kunst Verwendung gefunden haben. Dabei erweist sich "The Ambient" als Schlüsselphänomen. Ursprünglich für die Musik entwickelt, ist das Konzept des "Ambient" durch die Konstruktion eines vorübergehenden, prozessualen Ortes gekennzeichnet. Hergestellt wird dieser einerseits durch künstlerische Produktionsprozesse, die in bestehende Architektur- und Landschaftsräume verändernd eingreifen. Andererseits basiert "Ambient" auf kollektiven Praktiken. Sabine Gebhardt Fink erläutert, wie die ortspezifische (...) Kunst der 1960er Jahre weiterentwickelt wurde. Sie beschreibt spezifische Formen immersiven ästhetischen Erlebens und beleuchtet den Einfluss des Ortskonzeptes von Ambient Music und Ambient Sound. Anhand künstlerischer Projekte von Ricardo Basbaum, Janet Cardiff, Alice Creischer / Andreas Siekmann / Christian von Borries, Thomas Hirschhorn, San Keller und Hendrikje Kühne / Beat Klein wird schließlich geklärt, was unter einer Ästhetik des Mit-Seins zu verstehen ist. (shrink)

ABSTRACTIn the present study, attentional bias was investigated as a potential predisposing mechanism for the contamination-related subtype of obsessive-compulsive disorder. Fifty healthy participants with varying degrees of subclinical C-OC symptoms performed a visual search task to measure differential attentional biases elicited by neutral, disgust-, and fear-specific pictorial material. Participants had to find a target picture within five neutral distractor pictures randomly presented on different locations in an array. The task was to decide whether the array contained an unpleasant target picture (...) or not. In randomly-selected emotional trials, participants were further asked about the content of the picture and the confidence of their answer. The results show that the reaction times significantly differed between the emotional and neutral pictures. Participants were significantly more confident in answering questions referring to fear compared to disgust pictures. This effect was mar... (shrink)

Die philosophie und das Christentum.--Griechischer und christlicher logos.--Die totalität und der geist des idealismus.--Kant und die kritik.--Spruch und widerspruch.--Die kritik des systems und der wissenschaft.--Von der kritik zur reflexion.--Von der reflexion zur antwort.

Die schnell anwachsende Hinneigung zur Existentialanalytik, zur Lebensphilosophie und zur Ontologie am Anfang der 30er Jahre zwang Edmund Husserl dazu, die ursprungliche, als transzendentale ausgereifte Phanomenologie in methodischer und systematischer Hinsicht von diesen neuen Tendenzen scharf abzugrenzen. In den Jahren 1930 bis 1932 entwarf Eugen Fink im Auftrag seines Lehrers eine Reihe von Texten zur Phanomenologie, die grundlegende Bedeutung haben sollten fur ein Systematisches Werk der Phanomenologie bzw. als neue Meditations cartesiennes fur das deutsche Publikum gedacht waren. Diese Entwurfe Eugen (...) Finks kulminierten in der VI. Cartesianischen Meditation (1932), die u. a. von Gaston Berger, Maurice Merleau-Ponty und Tran Duc Thao in Frankreich rezipiert wurde, bevor Fink sie im Jahre 1946 als Habilitationsschrift an der Freiburger Universitat einreichte. Der vorliegende Band, der in chronologischer Reihenfolge die im Auftrag Husserls verfassten Entwurfe Finks aus den Jahren 1930-32 veroffentlicht, schliesst unmittelbar an die Bande 1 (Studien zur Phanomenologie) und 3 (Phanomenologische Werkstatt) der Eugen Fink Gesamtausgabe an. In diesen Texten gewinnt Finks origineller Beitrag zur Phanomenologie Husserls in der Freiburger Zeit eine Konturenscharfe, die von Sartre und Merleau- Ponty fruh erkannt wurde. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 530-533.

German description: Johann Hinrich Claussen beschaftigt sich mit der uralten und dennoch aktuellen Frage nach dem Gluck: Was konnte das Gluck sein, und inwiefern stellt die Jagd nach dem Gluck ein sinnvolles Lebensziel dar?

In the present context of intertwined and intensifying economic, environmental and climate challenges and crisis, we need to enlarge our thinking about food systems change. One way to do so is by considering intersections between our longstanding interdisciplinary interest in food and agriculture and new scholarship and practice centered on transitions to sustainability. The general idea of transition references change in a wide range of fields and contexts, and has gained prominence most recently as a way to discuss and address (...) sustainability challenges. To explore connections to food systems change, I highlight two broad approaches in the sustainability transitions research field. First is a multi-level perspective that examines sustainability innovation pathways and second is a social practices approach that illuminates the possibilities for shifts in normal everyday routines and practices. Taken together, these approaches offer different and useful ways to think about the dynamics, durability and significance of innovations in food and agriculture, and the part they play in transitions to sustainability. Numerous opportunities exist to forge more productive links between work on food systems change and the broad and growing sustainability transitions field. First, our research and practice insights about the importance of politics, governance, values and ethics in food and agriculture could help to strengthen the sustainability transitions field, which initially underplayed such questions. Second, the sustainability transitions field’s implicit systems sensibility and its futures orientation could help to widen the scope of inquiry and the contribution to policy and planning of research and practice on food systems change. (shrink)

A main goal of the neuroscience of consciousness is: find the neural correlate to conscious experiences (NCC). When have we achieved this goal? The answer depends on our operationalization of “NCC.” Chalmers (2000) shaped the widely accepted operationalization according to which an NCC is a neural system with a state which is minimally sufficient (but not necessary) for an experience. A deeper look at this operationalization reveals why it might be unsatisfactory: (i) it is not an operationalization of a correlate (...) for occurring experiences, but of the capacity to experience; (ii) it is unhelpful for certain cases which are used to motivate a search for neural correlates of consciousness; (iii) it does not mirror the usage of “NCC” by scientists who seek for unique correlates; (iv) it hardly allows for a form of comparative testing of hypotheses, namely experimenta crucis. Because of these problems (i–iv), we ought to amend or improve on Chalmers's operationalization. Here, I present an alternative which avoids these problems. This “NCC2.0” also retains some benefits of Chalmers's operationalization, namely being compatible with contributions from extended, embedded, enacted, or embodied accounts (4E-accounts) and allowing for the possibility of non-biological or artificial experiencers. (shrink)

Despite its vigor, agrifood studies research faces two fault lines: the durability of disciplines, and challenges in engaging non-academic stakeholders. In this essay, I use the concept of boundary work from social studies of science and technology to reflect on the challenges and opportunities for more engaged interdisciplinary research in agrifood studies. I draw on recent field visits to several “sustainable food chain” research projects funded through the Rural Economy and Land Use Programme (RELU), an innovative interdisciplinary research initiative of (...) the UK Research Councils, to highlight the contradictory nature of boundary work in interdisciplinary research. Involving efforts both to bridge interfaces and to separate, exclude and manage other disciplines or stakeholders, boundary work is inherent to interdisciplinarity. Innovations in the organizational culture of projects and in the larger structural context for research can multiply the more generative potential of boundary work, and also yield more and better interdisciplinary research in agrifood studies. (shrink)

Can we employ the property of rationality in establishing what rationality requires? According to a central and formal thesis of John Broome’s work on rational requirements, the answer is ‘no’ – at least if we expect a precise answer. In particular, Broome argues that (i) the property of full rationality (i.e. whether or not you are fully rational) is independent of whether we formulate conditional requirements of rationality as having a wide or a narrow logical scope. That is, (ii) by (...) replacing a wide-scope requirement with a corresponding narrow-scope requirement (or vice versa), we do not alter the situations in which a person is fully rational. As a consequence, (iii) the property of full rationality is unable to guide us in determining whether a rational requirement has a wide or a narrow logical scope. We cannot resolve the wide/narrow scope debate by appealing to a theory of fully rational attitudes. This paper argues that (i), (ii) and (iii) are incorrect. Replacing a wide- with a corresponding narrow-scope requirement (or vice versa) can alter the set of circumstances in which a person is fully rational. The property of full rationality is therefore not independent of whether we formulate conditional requirements of rationality as having a wide or a narrow logical scope. As a consequence, the property of full rationality can guide us in determining what rationality requires – even in cases where we expect a precise answer. (shrink)

In this paper Kirsten Fink-Jensen suggests how a phenomenological-hermeneutic perspective can contribute to the knowledge of learning and teaching processes in music education in school. The philosophical frame is Danish philosophy of life, represented by Knud Ejler Løgstrup, and Merleau-Ponty's philosophy of body, both pointing to the wholeness of mind and body in all kinds of actions. Within this framework interpretation is an epistemological, practical-hermeneutic activity based on different analytical methods. Phenomenologically, experiences of music are constituted in an intertwinement of (...) personal, cultural, and local meaning. The challenge facing the teacher is then to understand what becomes meaningful to persons in a given situation. 'Bodily dialogue' is a metaphor of a hermeneutic process of understanding that highlights the importance of bodily aspects in the teacher's answer to a child's musical attuned articulations. This focus can facilitate children's learning processes and change and qualify the teacher's didactic reflections on the impact and progression of music lessons. (shrink)