What kind of animals are human beings? And how do our visions of the human shape our theories of social action and institutions? In Moral, Believing Animals>, Christian Smith advances a creative theory of human persons and culture that offers innovative, challenging answers to these and other fundamental questions in sociological, cultural, and religious theory. Smith suggests that human beings have a peculiar set of capacities and proclivities that distinguishes them significantly from other animals on this planet. Despite the vast (...) differences in humanity between cultures and across history, no matter how differently people narrate their lives and histories, there remains an underlying structure of human personhood that helps to order human culture, history, and narration. Drawing on important recent insights in moral philosophy, epistemology, and narrative studies, Smith argues that humans are animals who have an inescapable moral and spiritual dimension. They cannot avoid a fundamental moral orientation in life and this, says Smith, has profound consequences for how sociology must study human beings. (shrink)

This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious imagination in Christian (...) Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike. (shrink)

This book explores Nietzsche's philosophical naturalism in its historical context, showing that his position is best understood against the background of encounters between neo-Kantianism and the life sciences in the nineteenth century. Analyzing most of Nietzsche's writings from the late 1860s onwards, Christian J. Emden reconstructs Nietzsche's naturalism and argues for a new understanding of his account of nature and normativity. Emden proposes historical reasons why Nietzsche came to adopt the position he did; his genealogy of values and his account (...) of a will to power are as much influenced by Kantian thought as they are by nineteenth-century debates on teleology, biological functions, and theories of evolution. This rich and wide-ranging study will be of interest to scholars and students of Nietzsche, the history of modern philosophy, intellectual history, and history of science. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead--both ideologically and institutionally--within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of modern historical narratives--that depict (...) Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism--he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight--issues shared by all Indic religions--and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

_Making Sense of Tantric Buddhism_ fundamentally rethinks the nature of the transgressive theories and practices of the Buddhist Tantric traditions, challenging the notion that the Tantras were "marginal" or primitive and situating them instead -- both ideologically and institutionally -- within larger trends in mainstream Buddhist and Indian culture. Critically surveying prior scholarship, Wedemeyer exposes the fallacies of attributing Tantric transgression to either the passions of lusty monks, primitive tribal rites, or slavish imitation of Saiva traditions. Through comparative analysis of (...) modern historical narratives -- that depict Tantrism as a degenerate form of Buddhism, a primal religious undercurrent, or medieval ritualism -- he likewise demonstrates these to be stock patterns in the European historical imagination. Through close analysis of primary sources, Wedemeyer reveals the lived world of Tantric Buddhism as largely continuous with the Indian religious mainstream and deploys contemporary methods of semiotic and structural analysis to make sense of its seemingly repellent and immoral injunctions. Innovative, semiological readings of the influential _Guhyasamaja Tantra_ underscore the text's overriding concern with purity, pollution, and transcendent insight -- issues shared by all Indic religions -- and a large-scale, quantitative study of Tantric literature shows its radical antinomianism to be a highly managed ritual observance restricted to a sacerdotal elite. These insights into Tantric scripture and ritual clarify the continuities between South Asian Tantrism and broader currents in Indian religion, illustrating how thoroughly these "radical" communities were integrated into the intellectual, institutional, and social structures of South Asian Buddhism. (shrink)

Rev. version of the author's Habilitationsschrift, Martin-Luther-Universitèat.

In A History of Philosophy in the Twentieth Century , Christian Delacampagne reviews the discipline's divergent and dramatic course and shows that its greatest figures, even the most unworldly among them, were deeply affected by events of their time. From Ludwig Wittgenstein, whose famous Tractatus was actually composed in the trenches during World War I, to Edmund Husserl and Martin Heidegger -- one who found himself barred from public life with Hitler's coming to power, the other a member of (...) the Nazi party who later refused to repudiate German war crimes. From Bertrand Russell, whose lifelong pacifism led him to turn from logic and mathematics to social and moral questions, and Jean-Paul Sartre, who made philosophy an occasion for direct and personal political engagement, to Rudolf Carnap, a committed socialist, and Karl Popper, a resolute opponent of Communism. From the Vienna Circle and the Frankfurt School to the contemporary work of philosophers as variously minded as Jacques Derrida, Jürgen Habermas, and Hilary Putnam. The thinking of these philosophers, and scores of others, cannot be understood without being placed in the context of the times in which they lived. (shrink)

This book explores Friedrich Nietzsche's understanding of modern political culture and his position in the history of modern political thought. Surveying Nietzsche's entire intellectual career from his years as a student in Bonn and Leipzig during the 1860s to his genealogical project of the 1880s, Christian Emden contributes to a historically informed discussion of Nietzsche's response to the political predicaments of modernity, and sheds new light on the intellectual and political culture in Germany as the ideals of the Enlightenment (...) gave way to the demands of the modern nation state. This is a distinguished addition to the series of Ideas in Context, and a major reassessment of a philosopher and aphorist whose stature among post-enlightenment European thinkers is now almost unrivalled. (shrink)

Individuality and collectivity are central concepts in sociological inquiry. Incorporating cultural history, social theory, urban and economic sociology, Borch proposes an innovative rethinking of these key terms and their interconnections via the concept of the social avalanche. Drawing on classical sociology, he argues that while individuality embodies a tension between the collective and individual autonomy, certain situations, such as crowds and other moments of group behaviour, can subsume the individual entirely within the collective. These events, or social avalanches, produce (...) an experience of being swept away suddenly and losing one's sense of self. Cities are often on the verge of social avalanches, their urban inhabitants torn between de-individualising external pressure and autonomous self-presentation. Similarly, Borch argues that present-day financial markets, dominated by computerised trading, abound with social avalanches and the tensional interplay of mimesis and autonomous decision-making. Borch argues that it is no longer humans but fully automated algorithms that avalanche in these markets. (shrink)

Focusing primarily on papers and books discussing the evolutionary and systematic interpretation of the Cambrian animal fossils from the Burgess Shale fauna, this paper explores the role of epistemic values in the context of a discipline striving to establish scientific authority within a larger domain of epistemic problems and issues . The focal point of this analysis is the repeated claims by paleontologists that the study of fossils gives their discipline a unique ‘historical dimension’ that makes it possible for them (...) to unravel important aspects of evolution invisible to scientists who study the extant biosphere. The first part of the paper explores the shifting of emphasis in the writings of paleontologists between two strategies that employ opposing views on the classical positivist and physicalist ideal of science. The second part analyzes paleontologists’ claims of privileged access to life’s historical dimension in a situation where a theoretical upheaval occurring independent of the epistemical problem at hand completely shifts the standards for evaluating the legitimacy of various knowledge claims. Though the various strategies employed in defending the privileged historical perspective of paleontology have been disparate and, to an extent contradictory, each impinges on the acceptance of a specific epistemic ideal or set of values and success or failure of each depends on the compatibility of this ideal with the surrounding community of scientists. (shrink)

When can or should citizenship be granted to prospective members of states? When can or should states withdraw citizenship from their existing members? In recent decades, political philosophers have paid considerable attention to the first question, but have generally neglected the second. There are of course good practical reasons for prioritizing the question of when citizenship should be granted—many individuals have a strong interest in acquiring citizenship in particular political communities, while many fewer are at risk of denationalization. Still, loss (...) of membership in a political community is a practice with a long history that continues to take place today. -/- Concerns about national security have recently led several liberal democratic states to pass, strengthen or consider legislation that would empower their governments to denationalize certain persons.] At the international level, formal norms governing denationalization are vague and generally toothless, and there are no international legal norms that restrict denationalization to citizens who hold another citizenship or wish to take up citizenship elsewhere (Worster, 2009). So it is important to determine whether there are conditions under which denationalization can be morally justified and, if so, what those conditions are. We shall argue that while denationalization is ordinarily impermissible, there is a class of crime committed by citizens that may render it not only permissible, but a fitting response on the part of the state. (shrink)

This article is concerned with the development of philosophy of science in the 1970s. The explanatory framework is the picture of two fundamental split-offs: the controversial establishment of history and sociology of science and of formal philosophy of science as independent disciplines, against the background of more traditional “conceptual” varieties of philosophy of science. I illustrate these developments, which finally led to somewhat “purified” versions of the respective accounts, by examining a case study, namely, that of the structuralist school, (...) which emerged in the 1970s as an attempt to reconcile historical and formal approaches in philosophy of science. I try to explain the failure of this initial program of “Kuhn Sneedified” and its transition to a more purified formalist version, on the basis of the fact that the former attempt was caught somewhere amid the purism of conceptual, historical, and formal accounts of philosophy of science. (shrink)

In der Reihe werden herausragende monographische Interpretationen von Nietzsches Werk im Ganzen oder von spezifischen Themen und Aspekten aus unterschiedlichen wissenschaftlichen Perspektiven veröffentlicht, vor allem aus philosophischer, literatur- und kommunikationswissenschaftlicher, soziologischer und historischer Sicht. Die Publikationen repräsentieren den aktuellen Stand. Jeder Band ist peer-reviewed.

This article reevaluates Hermann Ebbinghaus’s famous criticisms of Wilhelm Dilthey’s 1894 essay “Ideas for a Descriptive and Analytic Psychology,” to determine how Dilthey’s diverse approaches toward philosophy and the human sciences are related to experimental psychology and to hypothetico-deductive science. It turns out that Ebbinghaus falsely accuses Dilthey of rejecting experimental psychology overall, while, in fact, Dilthey rejects only a specific misuse of experimental psychology: as a way to provide a foundation for the humanities. At the same time, Dilthey recognizes (...) several ways in which philosophy and the human sciences might benefit from experimental psychology. Although it clearly rules out experimental psychology, Dilthey’s descriptive psychology involves a hypothetico-deductive standpoint that intermediates, with some success, between modern social science and nineteenth-century hermeneutics. (shrink)

Michael S. Moore defends the ideas of free will and responsibility, especially in relation to criminal law, against several challenges from neuroscience. I agree with Moore that morality and the law presuppose a commonsense understanding of humans as rational agents, who make choices and act for reasons, and that to defend moral and legal responsibility, we must show that this commonsense understanding remains viable. Unlike Moore, however, I do not think that classical compatibilism, which is based on a conditional understanding (...) of the ability to do otherwise, provides a sufficiently robust account of free will, even when it is amended as Moore suggests. I argue that free will and responsibility can be defended more robustly by observing that, at the level of agency, there can be alternative possibilities and mental causation in a stronger sense than recognized by classical compatibilism, even if physical determinism is true. Moore’s arguments could thus be strengthened by embracing this compatibilist libertarian position. At the same time, I note that, although the idea of responsibility is robustly defensible, there are independent reasons for rejecting a retributivist approach to punishment. (shrink)

This introduction concerns the place that Indian philosophical literature should occupy in the history of philosophy, and the challenge of championing pre-modern modes of inquiry in an era when philosophy, at least in the anglophone world and its satellites, has in large measure become a highly specialized and technical discipline conceived on the model of the sciences. This challenge is particularly acute when philosophical figures and texts that are historically and culturally distant from us are engaged not only exegetically (...) but also with a view to recruiting their topics and arguments for contemporary philosophical debates. (shrink)

Vor dem Hintergrund eines kurzen historischen Rückblicks argumentiert der Beitrag für die Bedeutung einer an Texten (statt nur Begriffen oder Sätzen) ausgerichteten ideenhistorischen Forschung und plädiert spezifisch für das Forschungsfeld einer ›Literaturgeschichte der Philosophie‹ (doppelter Genitiv) als ein zentrales Arbeitsgebiet der vorliegenden Zeitschrift.

Part 1. Lecture 1. What is big history? ; Lecture 2. Moving across multiple scales ; Lecture 3. Simplicity and complexity ; Lecture 4. Evidence and the nature of science ; Lecture 5. Threshold 1, Origins of Big Bang cosmology ; Lecture 6. How did everything begin? ; Lecture 7. Threshold 2, The first stars and galaxies ; Lecture 8. Threshold 3, Making chemical elements ; Lecture 9. Threshold 4, The earth and the solar system ; Lecture 10. The (...) early earth, a short history ; Lecture 11. Plate tectonics and the earth's geography ; Lecture 12. Threshold 5, Life -- Part 2. Lecture 13. Darwin and natural selection ; Lecture 14. The evidence for natural selection ; Lecture 15. The origins of life ; Lecture 16. Life on earth, single-celled organisms ; Lecture 17. Life on earth, multi-celled organisms ; Lecture 18. Hominines ; Lecture 19. Evidence on hominine evolution ; Lecture 20. Threshold 6, What makes humans different? ; Lecture 21. Homo sapiens, the first humans ; Lecture 22. Paleolithic lifeways ; Lecture 23. Change in the Paleolithic Era ; Lecture 24. Threshold 7, agriculture -- Part 3. Lecture 25. The origins of agriculture ; Lecture 26. The first agrarian societies ; Lecture 27. Power and its origins ; Lecture 28. Early power structures ; Lecture 29. From villages to cities ; Lecture 30. Sumer, the first agrarian civilization ; Lecture 31. Agrarian civilizations in other regions ; Lecture 32. The world that agrarian civilizations made ; Lecture 33. Long trends, expansion and state power ; Lecture 34. Long trends, rates of innovation ; Lecture 35. Long trends, disease and Malthusian cycles ; Lecture 36. Comparing the world zones -- Part 4. Lecture 37. The Americas in the later Agrarian Era ; Lecture 38. Threshold 8, the modern revolution ; Lecture 39. The Medieval Malthusian Cycle, 500-1350 ; Lecture 40. The Early Modern Cycle, 1350-1700 ; Lecture 41. Breakthrough, the Industrial Revolution ; Lecture 42. Spread of the Industrial Revolution to 1900 ; Lecture 43. The 20th century ; Lecture 44. The world that the modern revolution made ; Lecture 45. Human history and the biosphere ; Lecture 46. The next 100 years ; Lecture 47. The next millennium and the remote future ; Lecture 48. Big history, humans in the cosmos. (shrink)

The prediction defended in this paper is that over the next fifty years we will see a return of the ancient tradition of “universal history”; but this will be a new form of universal history that is global in its practice and scientific in its spirit and methods. Until the end of the nineteenth century, universal history of some kind seems to have been present in most historiographical traditions. Then it vanished as historians became disillusioned with the (...) search for grand historical narratives and began to focus instead on getting the details right through document-based research. Today, however, there are many signs of a return to universal history. This has been made possible, at least in part, by the detailed empirical research undertaken in the last century in many different fields, and also by the creation of new methods of absolute dating that do not rely on the presence of written documents. The last part of the paper explores some of the possible consequences for historical scholarship of a return to a new, scientific form of universal history. These may include a closer integration of historical scholarship with the more historically oriented of the sciences, including cosmology, geology, and biology. Finally, the paper raises the possibility that universal history may eventually be taught in high schools, where it will provide a powerful new way of integrating knowledge from the humanities and the sciences. (shrink)

The Bavarian and the Indian constitutions were developed in almost the same period of time. Because of historic experiences the prospect of legal certainty was the determining factor for the representatives of the people in India and Bavaria. They elaborated functioning constitutions and integrated their fundamental ideological principles quite naturally. The Indian and the Bavarian constitution are characterized by their aspirations to balance social injustice, particularly by striking a balance between individual liberty and social need.The history of political economy (...) demonstrates a broad variety of interpretations regarding the meaning and function of value concepts. When we review all these value concepts we identify two poles of the value-concept that still lack compatibility with each other in economical and philosophical schools to this day. Value systems have to be applied situation-sensitive and are in need of a frequent critical reflection; they need to be refused or changed if necessary.Examining some examples of the Bavarian Constitution, we indicate some concordances with regard to contents of the Indian Constitutional Law. The equivalences in the Bavarian and the Indian Constitution incorporate entitlements which should protect citizens against an unjustified economical assault upon their existence. The social value conflicts that occur more and more because of the hiatus to the constitutionally warranted values, and that cannot be solved simply by law or political adjustment, are therefore up for discussion. We then examine the disparity between entitlements and reality and discuss the hierarchy of our values. (shrink)

Modern psychology, it is widely held, was born as a “science of mental life” based almost exclusively on the method of introspection. The most salient example is E.B. Titchener’s influential system of psychology known as “introspectionism.” Early in the twentieth century, this approach fell into disfavor—and, in turn, introspection as such also came to be seen as a dead end in psychology. As this paper argues, Titchener’s psychology was based on the key notions of elementism, reductionism and sensationism. His philosophical (...) commitment to these suppositions was deep and the general aim was to deliver a comprehensive scientific account of human mental life in accordance with that pre-experimental, theoretical agenda. The scientific goal of introspectionism was thus not to describe mental phenomena as they naturally and plainly form part of the subject’s experience. Here, Titchener’s approach contrasts rather starkly with contemporary introspective approaches, such as Descriptive Experience Sampling, that aim to bracket assumptions and theory. In sum, this paper calls into question the assumption that introspectionism in psychology should be regarded as an archetypal instantiation in the history of science, of a psychological system built on a fundamental commitment to introspection. (shrink)

This article analyzes the angular spacing of the degree marks on the zodiac scale of the Antikythera mechanism and demonstrates that over the entire preserved 88° of the zodiac, the marks are systematically placed too close together to be consistent with a uniform distribution over 360°. Thus, in some other part of the zodiac scale (not preserved), the degree marks have been spaced farther apart. By contrast, the day marks on the Egyptian calendar scale are spaced uniformly, apart from minor (...) errors. A solar equation of center is apparent which rises by nearly 2.7° over the preserved portion of the zodiac. The placement of the degree marks indicates that, in the preserved portion of the zodiac, the Sun was considered to run at a uniform pace of about 30° per synodic month, which is consistent with the Sun’s speed in the fast zone of the Babylonian solar theory of System A. (shrink)

The book of Aristarchus of Samos, On the distances and sizes of the sun and moon, is one of the few pre-Ptolemaic astronomical works that have come down to us in complete or nearly complete form. The simplicity and cleverness of the basic ideas behind the calculations are often obscured in the reading of the treatise by the complexity of the calculations and reasoning. Part of the complexity could be explained by the lack of trigonometry and part by the fact (...) that Aristarchus appears unwilling to make some simplifications that could be simply taken for granted. But an important part of the complexities is due to some unnecessary inconsistencies, as recently discovered by Berggren and Sidoli (Arch Hist Exact Sci 61:213–254, 2007). In the first part of this paper, I will try to show that some of these inconsistencies are just apparent. But the complexity of the calculations and reasoning is not the only reason that could disturb a reader of the treatise. The great inaccuracy—even for the measurement methods and instruments available at those times—of one of the three input values of the treatise is really astonishing. In the sixth and last hypothesis, Aristarchus states that the moon’s apparent size is equal to 2∘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$^{\circ }$$\end{document}, while the correct value is one-fourth of that. Some attempts have been made in order to explain such a big value, but all of them have problems. In the second part of this paper, I will propose a new speculative but plausible explanation of the origin of this value. (shrink)

Offering a new intellectual history of ideas about reforming capitalism from within, this book traces the emergence of different value systems in the American context, offering a fresh perspective on debates about capitalism in the late 19th century and 20th century.

This volume examines Fichte's notion of the image in the systematic domains of ethics, philosophy of history, political philosophy, philosophy of language, aesthetics, and the philosophy of religion. Der vorliegende Band untersucht Fichtes bildtheoretisches Denken von der Theorie der Einbildungskraft bis in die systematischen Bereiche der Ethik, der Geschichtsphilosophie, der politischen Philosophie, der Sprachphilosophie, der Kunsttheorie und der Religionsphilosophie.

Rudolf Carnap’s formative years as a philosopher were his time in Jena where he studied mathematics, physics, and philosophy, among others, with Gottlob Frege, the neo-Kantian Bruno Bauch, and Herman Nohl, a pupil of Wilhelm Dilthey.2 Whereas both the influence of Frege and of the neo-Kantians is quite well known,3 the importance of the Dilthey school for Carnap’s intellectual development was recently highlighted by scholars, such as Gottfried Gabriel and Hans-Joachim Dahms.4 Although Carnap himself was interested mainly in the problems (...) of logic and the philosophy of the natural sciences, the community in which he worked until he went to Vienna in 1926 was neither a community of neo-Kantian philosophers nor of logicians or philosophers of the natural sciences but a community of members of the Dilthey school that were interested in history of philosophy,5 pedagogic,6 aesthetics,7 and sociology.8 Carnap and his friends were all members of the so-called Seracircle, a group of young people that met frequently in Jena and, between 1919 and 1926, also in Carnap’s home in Buchenbach near Freiburg.9 The first version of the Aufbau was written in close connection with this group of young people that were interested in a reform of the whole society, including arts, politics, sciences, and everyday life. In Carnap’s Werkstatt in Buchenbach, the Aufbau and at least two more manifestos of a more or less philosophical nature were written: Franz Roh’s “Nach-Expressionismus” and Wilhelm Flitner’s “Laienbildung.”10 Given these historical facts, we must conclude that the Aufbau is the product of an intellectual enterprise that developed in close connection with the Dilthey school, but in which Frege and the neo-Kantians seem to have played only a small role. (shrink)

This essay is a critical assessment of Sellars' interpretation and criticism of Descartes. It argues that Sellars made several mistakes in his view of Descartes, although the general thrust of his critique is sound.

This paper investigates the justification of the concept of a balance of nature in population ecology as a case of model based reasoning. The ecologist A.J. Nicholson understood balance as an outcome of intraspecific competition in populations. His models implied density dependent growth of populations oscillating around an equilibrium state. Today the assumption of density dependence is tested statistically by using models that represent certain data dynamics. This however, does not test for density dependence in the sense suggested by Nicholson. (...) From a suggested mechanism in nature equilibrium has become a property of a data set. I call this a change of reference of the term equilibrium . The new equilibrium is a necessary but not sufficient condition for the old equilibrium. However, some ecologists suggest using the new definition instead of the old one. I argue that the new definition of equilibrium points to a change in justification of the assumption of a balance in nature. This change has to be seen in relation to modeling strategies pursued by the scientific community. I argue that there is an interdependence between models, data, values, and evidence. Model based reasoning, though abstract and idealizing, has to be considered in a historical, philosophical, and social context. (shrink)

There appears to be a widespread belief that the social sciences during the 1950s and 1960s can be characterized by an almost unquestioned faith in a positivist philosophy of science. In contrast, the article shows that even within the narrower segment of Cold War social science, positivism was not an unquestioned doctrine blindly followed by everybody, but that quite divergent views coexisted. The article analyses two ‘techniques of prospection’, the Delphi technique and political gaming, from the perspective of a comprehensive (...) set of ideas attributed to ‘positivism’. Both techniques were developed in the early 1950s by researchers at the RAND Corporation, a Californian think tank with tight relations to the US Air Force. Despite the closeness of origin, the two techniques show considerable differences in their basic epistemologies. The article thus concludes that more important than positivism in uniting US Cold War social science was the shared sense of urgency and of the potential of social science to put decision-making in foreign policy on a rational basis. In this sense, as far as the Cold War social sciences were of a piece, they were made so by the sense of danger and urgency of action evoked by the image of the Iron Curtain. (shrink)

This study represents a comparison between two radical gestures of literary self-reflexivity: romantic irony and postmodernist metafiction. It examines the impact of early German romantic theory and its central concept of irony on German and English romantic narrative fiction and relates the same to postmodernist self-reflexive novels, including its British and American variants. A primary objective of this comparison is to account for the radical skepticism that postmodernist metafiction voices with respect to the paramount philosophical question of truth and reality. (...) The immanent tension between an absolute idealistic and a radically skeptic position which romantic irony articulates and enacts is conceived of as an important and instructive link to the understanding of postmodernism. (shrink)

ZusammenfassungTrotz seiner großen Verbreitung in den Lebenswissenschaften wurde dem Aquarium bisher wenig wissenschafts- und technikhistorische Aufmerksamkeit zuteil. Dies ist nicht zuletzt durch den Umstand begründet, dass das Aquarium und seine Geschichte bisher größtenteils als außerwissenschaftlich aufgefasst wurden. Dabei spielen so unterschiedliche Kontexte wie Akklimatisierung, Amateurnaturkunde und bürgerliche Populärkultur eine wichtige Rolle. Gleichzeitig ist die Entwicklung des Aquariums aber auch eng mit der Geschichte der Lebenswissenschaften verbunden. Mit Blick auf die zweite Hälfte des 19. Jahrhunderts verstehe ich das Aquarium als techno-natural (...) assemblage, in der Technologie, Kultur und Natur zu einem künstlichen Naturraum verbunden sind. Seine Geschichte beginnt in der britischen Amateurnaturkunde und der französischen Akklimatisierungsbewegung. Im Deutschland des späten 19. Jahrhunderts entwickelte sich das Aquarium zu einem Massenphänomen. Gleichzeitig hielt es Einzug in die Lebenswissenschaften, wo es als Einfallstor, Instrument und Umwelt Verwendung fand. Wie sich zeigt, ist das Aquarium eine hochgradig konstruierte Technologie, die sich aus einer Verbindung unterschiedlicher Traditionen herausgebildet und das Leben in die Lebenswissenschaften gebracht hat. (shrink)

ABSTRACTThe article discusses the reception of Schelling’s philosophy by the young Paul Tillich. During his study on the theological faculty of the University of Halle from 1905 until 1907 Tillich was influenced by the Fichte interpretation of Fritz Medicus. Tillich uses Fichte’s philosophy as a theoretical frame for a modern theology. The problems from this Fichte reception lay in the concept of freedom as autonomy. In Schelling’s philosophy, especially in his concept of freedom as the possibility to come into contradiction (...) with oneself, the young Tillich finds the solution for these problems. (shrink)

This Open Access volume is based on the 'Early Carnap in Context’ workshop that took place in Konstanz in 2017 and looks at Rudolf Carnap’s philosophy, documented in his recently released diaries, from a combination of historical, cultural and philosophical perspectives. It enables further evaluation of the diaries and traces newly found interrelationships and their systematic definition. From a cultural and historical point of view, Logical Empiricism and Carnap’s pivotal opus, The Logical Structure of the World, did not evolve in (...) a vacuum. This applies equally in a history of philosophy context as well as under consideration of contemporary historical and cultural influences such as the socio-cultural setting in Vienna and Prague, the correlation between Logical Empiricism and Bauhaus modernism, the connection to the Life Reform Movement or the Youth Movement with its own life philosophy. Pursuing Carnap’s progression on a micro level of history and referring the results back to Carnap’s philosophy is now facilitated by recent access to his Diaries from 1908–1935. These shorthand records, reading lists, travel reports and notes constitute a valuable source for the research of networks and social movements which left their mark on him. (shrink)

ZUSAMMENFASSUNGSeit den 80er Jahren des vorigen Jahrhunderts ist die Jesusforschung in eine neue Phase getreten. Dieser Beitrag nimmt sowohl die Forschungsresultate als auch die Diskussion auf und versucht, Konsequenzen für die systematisch-theologische Christologie zu ziehen. Dies geschieht in drei Schritten. Im ersten Teil wird die Debatte um den historischen Jesus und deren Aufnahme in die dogmatische Christologie dargestellt. Der zweite Teil zeichnet grundlegende Aspekte der neueren Jesusforschung nach. Unter dem Titel ›Christologie als Religionshermeneutik‹ wird schließlich die Bedeutung der third quest (...) für die dogmatische Christologie ausgeführt. Diese besteht darin, dass sie die vielfältigen Rezeptionen Jesu von Nazareth als Christus bewusst macht. Die Christologie hat die Aufgabe, das Ineinander von Faktum und Deutung zu explizieren, welches für jede Deutung von Geschichte grundlegend ist.SUMMARYThe research about Jesus has gone into a new phase since the 80th of the last century. This paper includes both: the results and the discussions of Jesus-research and tries to draw conclusions for the systematic-theological Christology. That happens in three steps. A first part reflects on the debate on the historical Jesus and its reception in dogmatic Christology. A second part refers to basic aspects of the present Jesus-research. Finally, a third part with the title “Christology as religious hermeneutics” explains the meaning of the third quest for dogmatic Christology which shows that there is a wide but not unequivocal variety of receptions of Jesus of Nazareth as Christ. Christology has got the task to explain the interaction between fact and interpretation which is fundamental for every interpretation of history. (shrink)

This paper analyses the early history of David Bohm’s mechanics from the perspective of Ludwik Fleck’s thought-collectives and shows how the thought-style of the scientific community limits the possible modes of thinking and what new possibilities for the construction of a new theory arise if these limits are removed.

(1991). La révolution au village: Jalons pour l'étude de la postérité révolutionnaire dans la France contemporaine: 1871–1914. History of European Ideas: Vol. 13, No. 5, pp. 545-570.