//718// Das physikalische Ergebnis der Quantenmechanik, von dem die Erschütterung altgewohnter naturphilosophischer Auffassungen, insbesondere der Kausalvorstellungen ausgeht, besagt, daß der Vorausberechnung künftiger Naturvorgänge eine scharfe, unüberwindbare Schranke gezogen ist. Die Idee des LAPLACEschen Dämons, der den augenblicklichen Zustand der Natur vollständig kennt, sämtliche Naturgesetze überschaut und auf Grund dieser Kenntnis den zukünftigen Gang der Ereignisse vorhersagen kann, verliert damit jede Anwendung auf die Natur. Und doch war diese Idee nur der Ausdruck der Überzeugung, daß jedes Naturgeschehen in allen seinen Zügen (...) durch vorangehende Ereignisse verursacht worden ist und daher für einen der Naturgesetze Kundigen aus diesen Ursachen vorausberechenbar sein müsse. (shrink)

Albert Lewis's article analysing the influence of Friedrich Schleiermacher on Hermann Grassmann, stimulated many different studies on the founder of n-dimensional outer algebra.Following a brief outline of the various, sometimes diverging, analyses of Grassmann's creative thinking, new research is presented which confirms Lewis's original contribution and widens it considerably. It will be shown that:i. Grassmann, although a self-taught mathematician, was at the centre of a hitherto understated intellectual trend, which was defining for Germany. Initiated by Pestalozzi's concept of elementary (...) mathematical education and culminating in the modern mathematics of the late 19th Century, it was reflected in the contributions of Grassmann, Riemann, Jacobi and Eisenstein.ii. Hermann Grassmann, his father Justus, and his brother Robert were all demonstrably influenced by Schleiermacher's dialectic; however the two brothers responded to it in very different ways.iii. Whilst the more philosophical parts of Hermann's 1844 Extension Theory are characterised by the influence of Schleiermacher and also by the mathematical knowledge of his father, the entire development of this work is the unfolding of a single idea based on the father's interpretation of combinatorial multiplication as a ‘chemical conjunction‘, which was developed largely dialectically by Hermann. (shrink)

English summary: 'Metamorphoses of the holy' denotes the changing aesthetic presentation of the sacred which is connected to the creation and institutionalization of religion as art. The focus of the essays in this volume is the structure and dynamic of this process, something which affects all art genres. The sacralization of aesthetic subjectivity is prerequisite to religion as art as evidenced by the belief in the partaking of the sacred through aesthetic experience. On the basis of aesthetic subjectivity's sacralization, it (...) becomes possible to interpret its various forms of expression as witnesses to the holy and award them a fitting reception. These contributions dedicate themselves to an interdisciplinary scrutiny of religion as art and its cross-points of reference with political and civil religion. German description: 'Metamorphosen des Heiligen' bezeichnen hier den Gestaltwandel asthetischer Vergegenwartigung des Heiligen, der sich mit der Entstehung und Institutionalisierung von Kunstreligion verbindet. Im Zentrum der Beitrage des Bandes stehen Struktur und Dynamik dieses Gestaltwandels, der alle Kunstgattungen betrifft. Kunstreligion hat die Sakralisierung der asthetischen Subjektivitat zur Voraussetzung, erkennbar an der Uberzeugung, der Mensch konne durch das Vermogen asthetischer Erfahrung Anteil am Heiligen haben. Auf der Grundlage der Sakralisierung asthetischer Subjektivitat wird es moglich, auch deren verschiedene Ausdrucksformen als Zeugnisse des Heiligen zu deuten und eine entsprechende Rezeption dieser Zeugnisse anzusinnen. Die Beitrage widmen sich der Kunstreligion sowie ihren Interferenzen mit der politischen Religion und der Zivilreligion in interdisziplinarer Perspektive. Mit Beitragen von: Stefan Alkier, Bernd Auerochs, Manuel Bauer, Wolfgang Braungart, Reinhard Brandt, Heinrich Detering, Hermann Deuser, Carola Groppe, Gunter Hantzschel, Joachim Jacob, Markus Kleinert, Dietrich Korsch, Volkhard Krech, Johann Kreuzer, Dorit Messlin, Jurgen Oelkers, Bernhard Schafers, Magnus Schlette, Peter Steinacker. (shrink)

Gegenstand dieser Arbeit ist der anthropologische Personenbegriff Heinrichs von Gent (vor 1240-1293). Die zentrale These lautet, Heinrich entwickele zwar keine geschlossene Theorie der menschlichen Person, verbinde aber ganz verschiedene philosophische Kontroversen seiner Zeit inhaltlich durch eine bestimmte Perspektive auf den Menschen in seinem Verhältnis zu Gott auf der einen Seite und der Natur auf der anderen Seite miteinander. Vor diesem Hintergrund widmet sich der Autor Heinrichs Beitrag zu den Fragen nach dem Prinzip der Individuation, der Ewigkeit der Welt sowie dem (...) Verhältnis von Verstand und Wille. Im Zentrum der Darstellung steht hierbei jeweils, wie Heinrich zu seiner Positionierung unter Rückgriff auf verschiedene Autoritäten ein Konzept entwickelt, hinter dem eine scharfe Grenzziehung zwischen den Bereichen Gott, Mensch und Natur steht. Die Bestimmung dessen, wie der Mensch einerseits aus reinen Naturkategorien herausgehoben wird, wie zugleich aber vermieden werden muss, den Menschen selbst zu Gott werden zu lassen oder Gott in denselben Strukturen wie die von ihm geschaffene Natur zu verstehen, verknüpft Heinrich von Gent immer wieder mit dem Begriff Person. Sich als Person gegenüber Naturkausalitäten frei verhalten zu können, begründet für Heinrich die Würde einer Person. Die philosophiehistorisch angelegte Studie zeigt durch die direkte Auslegung der Quellentexte auf, wie Heinrich von Gent eine solche Position entwickelt: Einerseits durch Rückgriff auf verschiedene Traditionen und andererseits in Auseinandersetzung mit anderen Denkern seiner Zeit, allen voran Thomas von Aquin. (shrink)

Die Erregung, mit der in den 1960er-Jahren der von Theodor Adorno und anderen so genannte „Positivismusstreit“ ausgetragen wurde, hat sich in den fast 50 Jahren, die vergangen sind, seit 1969 der Sammelband zur Debatte veröffentlicht wurde, weitgehend gelegt. Das macht es möglich, von der Parteinahme für die eine oder andere Seite Abstand zu nehmen und noch einmal präziser die Argumente von damals zu durchdenken. Es zeigt sich, dass in der Diskussion zwischen Karl Popper und Theodor Adorno in Tübingen 1961 die (...) Gemeinsamkeiten die Divergenzen bei weitem überwogen. Erst mit dem Eintritt on Jürgen Habermas und Hans Albert in die Debatte kam eine polemische Schärfe in die Diskussion, zum Teil durch die Etikettierung der Position Poppers als „Positivismus“ durch Habermas und dann auch Adorno. Zusätzlich wird hier versucht, die Debatte der 1960er-Jahre dadurch zu historisieren, dass sie in einen weiteren Zeitrahmen eingebettet wird, der einerseits die weit in die 1920er- und 1930er-Jahre reichende Vorgeschichte des Streits sowie andererseits die Folgen der Auseinandersetzung seit den späten 1960er-Jahren einbezieht.Die Darstellung beruht auf früheren Arbeiten des Verfassers. Zusätzlich werden einige neue Archivfunde präsentiert und inzwischen erschienene Autobiografien bzw. Biografien der Beteiligten des Positivismusstreits ausgewertet. Es bleibt zu hoffen, dass sich in Zukunft die bislang nicht zugänglichen Teile des Briefwechsels zwischen Adorno und Popper noch auffinden lassen. (shrink)

Music, art, and poetry were profound forces in Hermann Cohen’s thought. If we attempt to comprehend this philosopher, whose name is synonymous with the School of Marburg, that small charming town in Hesse from which Kant’s works and influence spread abroad like the magic of an irresistible melody, then we are forced to appreciate those lovers of music and art that brought him the friendship of the violinist Joseph Joachim, the admiration of painters such as Max Liebermann, Lenid (...) Pasternak, the father of Boris, and others whose names are now distant from us. European culture is alive in philosophy, not merely as illustrative references, but as the achievements of the mind devoted to reason and the power of imagination. This culture was not simply created by a mind that ignored the senses. The body was appreciated as the source of subtle and artistic movement, its power to build and form depended upon the grace and delicacy of the hands, sound awakened in us the inexhaustible dimension and possibilities of communication and relationship, sight the sensitivity to colors, to a variety of architectural forms that evoke a sense of beauty and sublimity by their effect and receptivity, taste and touch cultivate form and allow us to receive and be receptive with a heightened sense of delicacy and appreciation allowing form to be given to us in indescribable and unexpected ways. Through the senses we develop that intimacy with others that the mind can only define and analyze but never feel. Cohen has come forth from his detractors and even from his admirers as the distant and unapproachable “professor” of a forgotten philosophical “system.” He did his service in Kant’s army of interpreters adding volumes of interpretation and appreciation to the old master. Here he paid his dues to his profession and university. Cohen was a cultured man, a deeply sensitive individual, a fine product of artistic sensitivity and generosity. When he turned to the arts, when he moved to music, to religion, to social activity, the humaneness of his personality overcame the professor in him; it showed that tenderness for human relationship, that deep respect for love that Cohen found in his beloved Wolfgang Amadeus Mozart, whose operas he believed reflected a sensitivity to moral and aesthetic values. (shrink)

Music, art, and poetry were profound forces in Hermann Cohen’s thought. If we attempt to comprehend this philosopher, whose name is synonymous with the School of Marburg, that small charming town in Hesse from which Kant’s works and influence spread abroad like the magic of an irresistible melody, then we are forced to appreciate those lovers of music and art that brought him the friendship of the violinist Joseph Joachim, the admiration of painters such as Max Liebermann, Lenid (...) Pasternak, the father of Boris, and others whose names are now distant from us. European culture is alive in philosophy, not merely as illustrative references, but as the achievements of the mind devoted to reason and the power of imagination. This culture was not simply created by a mind that ignored the senses. The body was appreciated as the source of subtle and artistic movement, its power to build and form depended upon the grace and delicacy of the hands, sound awakened in us the inexhaustible dimension and possibilities of communication and relationship, sight the sensitivity to colors, to a variety of architectural forms that evoke a sense of beauty and sublimity by their effect and receptivity, taste and touch cultivate form and allow us to receive and be receptive with a heightened sense of delicacy and appreciation allowing form to be given to us in indescribable and unexpected ways. Through the senses we develop that intimacy with others that the mind can only define and analyze but never feel. Cohen has come forth from his detractors and even from his admirers as the distant and unapproachable “professor” of a forgotten philosophical “system.” He did his service in Kant’s army of interpreters adding volumes of interpretation and appreciation to the old master. Here he paid his dues to his profession and university. Cohen was a cultured man, a deeply sensitive individual, a fine product of artistic sensitivity and generosity. When he turned to the arts, when he moved to music, to religion, to social activity, the humaneness of his personality overcame the professor in him; it showed that tenderness for human relationship, that deep respect for love that Cohen found in his beloved Wolfgang Amadeus Mozart, whose operas he believed reflected a sensitivity to moral and aesthetic values. (shrink)

Hermann Cohen, der Begründer der Marburger Schule des Neukantianismus, hat einen bis dato unterirdischen Einfluss auf den Logischen Empirismus ausgeübt. Seine Konzeption der transzendentalen Methode sowie seine scharfe Polemik gegen den Psychologismus wurden insbesondere von Rudolf Carnap und Hans Reichenbach zum Teil angenommen, aber zugleich auch umgewandelt. Reichenbach’s Analyse der Wissenschaft und Carnaps logische Analyse wissenschaftlicher Sätze sind mit Cohens Ansatz in dem Sinne noch verbunden, dass die Kritik der Vernunft Kantischer Prägung durch die Eruierung der begrifflichen Struktur wissenschaftlicher (...) Theorien ersetzt wird. Trotz offensichtlicher Differenzen handelt es sich doch um einen Zusammenhang, auf den die Forschung weiter einzugehen hat. (shrink)

Hermann Weyls "Philosophie der Mathematik und Naturwissenschaft" erschien erstmals 1928 als Beitrag zu dem von A. Bäumler und M. Schröter herausgegebenen "Handbuch der Philosophie". Die amerikanische Ausgabe, auf der die deutsche Übersetzung von Gottlob Kirschmer beruht, erschien 1949 bei Princeton University Press. Das nunmehr bereits in der 8. Auflage vorliegende Werk ist längst auch in Deutschland zum Standardwerk geworden.

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)

“Philosophical Anthropology,” which is reconstructed here, does not deal with anthropology as a philosophical subdiscipline but rather as a particular philosophical approach within twentieth-century German philosophy, connected with thinkers such as Max Scheler, Helmuth Plessner and Arnold Gehlen. This paper attempts a more precise description of the core identity of Philosophical Anthropology as a paradigm, observes the differences between the authors within the paradigm, and differentiates the paradigm as a whole from other twentieth-century philosophical approaches, such as transcendental philosophy, evolutionary (...) theory or naturalism, existentialism, and hermeneutic philosophy. In determining the human being as “excentric positionality,” Philosophical Anthropology arrives at unique categorical intertwinings between the biological, social and cultural sciences. (shrink)

Presents a new translation with commentary exploring the final book of Aristotle's Ethics in a philosophically rigorous yet interpretatively open way.

Mathematics seems to have a special status when compared to other areas of human knowledge. This special status is linked with the role of proof. Mathematicians often believe that this type of argumentation leaves no room for errors and unclarity. Philosophers of mathematics have differentiated between absolutist and fallibilist views on mathematical knowledge, and argued that these views are related to whether one looks at mathematics-in-the-making or finished mathematics. In this paper we take a closer look at mathematical practice, more (...) precisely at the publication process in mathematics. We argue that the apparent view that mathematical literature, given the special status of mathematics, is highly reliable is too naive. We will discuss several problems in the publication process that threaten this view, and give several suggestions on how this could be countered.Las matemáticas parecen tener un estatuto especial cuando se las compara con otras áreas del conocimiento humano. Este estatuto especial está conectado con el papel de la demostración. Los matemáticos creen con frecuencia que este tipo de argumentos no deja margen para el error o la falta de claridad. Los filósofos de la matemática han distinguido entre una concepción absolutista y una falibilista del conocimiento matemático, argumentando que estas concepciones están relacionadas con una consideración de las matemáticas-en-proceso o en tanto que matemáticas ya hechas. En este artículo examinamos más de cerca la práctica matemática, más en concreto el proceso de publicación en matemáticas. Argumentaremos que la idea preconcebida de que la literatura matemática, dado el estatuto especial de las matemáticas, es altamente fiable, es demasiado ingenua. Discutiremos algunos problemas del proceso de edición que amenazan esta visión y haremos algunas sugerencias sobre cómo enfrentarlos. (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)

In his theory of communication Schutz exhibits a significant tension between two fundamental perspectives, phenomenology and pragmatism, and in the long run he fails to reconcile the contradictory implications these perspectives have with regard to his model of interaction.The main problem seems to be the notion of sense-constitution. Schutz develops two distinguishable accounts of constitution: an egological one and a model based on the phenomenon of direct interaction of empirical subjects. Two key concepts are related to these different modes of (...) constitution: the model of appresentation with regard to language, symbols and signs, and the model of synchronisation as triangulation of streams of consciousness and outward action sequences. They are analyzed as significant for two different methods and two different theories of communication. I propose some reasons for Schutz's insistence on a phenomenological account of the ego and the constitution of sense, and offer a brief sketch of an alternative strategy that is implicit in Schutz's theory. (shrink)

Excerpt from Doxographi Graeci: Collegit Recensuit Prolegomenis Indicibusque Instruxit Ceterum in superioribus suis verbis dicebat: 'cuius para sub corruptione iacet, necesse id est totum quoque obnoxium esse corruptioni.' nec enim sine toto partes constare poseunt neque totum sine partibus. Nam mundus univeraua unum corpus est e multis partibus a deo compositum. Nec tamen ut alii qui dam sapientum animal esse mundus censeudus est sed arti ficinsa harmonia concretionem nactus. About the Publisher Forgotten Books publishes hundreds of thousands of rare and (...) classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Mathematicians suggest that some proofs are valued for their explanatory value. This has led to a philosophical debate about the distinction between explanatory and non-explanatory proofs. In this paper, we explore whether contrasting views about the explanatory value of proof are possible and how to understand these diverging assessments. By considering an epistemic and contextual conception of explanation, we can make sense of disagreements about explanatoriness in mathematics by identifying differences in the background knowledge, skill corpus, or epistemic aims of (...) mathematicians or mathematical communities. We focus on the relation between explanation, epistemic aims and diverging explanatory assessments by looking at cases from mathematical practice. (shrink)