The following article aims at investigating the influence of the Haskalah on Wilhelm von Humboldt's reform plans. The argument is that Moses Mendelssohn and his student David Friedländer indeed had contact with Wilhelm von Humboldt. Nevertheless, their influence was not direct, but rather indirect. The article shows that Mendelssohn and Friedländer inspired some of Wilhelm von Humboldt's ideas.

Die neue Edition der Vorlesungen über die 'Philosophie der Weltgeschichte' stellt den Versuch dar, eine einzige der gehaltenen Vorlesungen aus drei Manuskripten unterschiedlicher Qualität möglichst authentisch zu rekonstruieren und bietet somit erst die Möglichkeit, sich wissenschaftlich mit der systematischen Konzeption der Hegelschen Geschichtsphilosophie zu beschäftigen. Der Band enthält zusätzlich einen umfangreichen Anmerkungsteil über die orientalische Welt, in dem ausführlich die zum großen Teil schwer zugänglichen Quellen nachgewiesen worden sind, die Hegel als Material für seine Vorlesung benutzt hat.

In the course of his active teaching career of over fifty years, Adolf von Harnack only once lectured on the „Encyclopaedia of Theology“. This occured in the summer of 1884 when he was a young university professor in Gießen, lecturing twice a week from 9 to 10 in the morning. The handwritten script of the dictation booklet has so far gone unnoticed in the literature. It is documented here for the first time and in a full reproduction. These lecture notes (...) present a condensed, overall impression of Harnack's concept of theology, probably unlike any other his texts. Of particular interest is the detailed outline of a concept of religion that Harnack developed through an intense examination of drafts on this topic by Friedrich Schleiermacher and Albrecht Ritschl as well as Ritschl's prominent students, Julius Kaftan and Wilhelm Herrmann. Within the history of Harnack's opus, the lecture for the Encyclopaedia was done in close working relationship with the great literary project of the Lehrbuch der Dogmengeschichte. (shrink)

Wilhelm Dilthey in WrocławThe article above discusses 11 years of Wilhelm Dilthey’s creative presence in Wrocław, a philosopher whose contribution to the European culture has been never questioned. Dilthey was appointed to the University of Wrocław in March 1871. Same year in October, he moved to Wrocław, took over the department of philosophy from Christlieb Julius Braniβ and started academic lectures in autumn. Acclimatizing in the Silesian capital was dif ficult for the philosopher, in his letters he (...) complained about the climate and provinciality of the city. It has changed over time, so that Dilthey finally adjusted to the environment. It happened because of numerous connections with the people from the university, among others with Graf Yorck von Wartenburg, but not only. In Dilthey’s biography, years in Wrocław were extremely prolific. In Wrocław Dilthey matured to the work of his life: Introduction to the Human Sciences, called in the subject literature the “crowning of the period in Wrocław”. He presented the concept of his work in a letter, among others, to Theodor Althof f, an of ficial from the Prussian Ministry of Culture. The preserved sketch of the letter is interesting because of its concept, but also because it shows a certain dependence of onetime philosophers on the state system. The article above contains an annex—a translation of this letter into Polish. Dilthey was a lecturer at the University of Wrocław until the end of the summer semester in 1882, after that he was appointed to Berlin in July 1882. (shrink)

In this paper, I argue that joint action permits a certain degree of luck. The cases I have in mind exhibit the following structure: each participant believes that the intended ends of each robustly support the joint action. This belief turns out to be false. Due to lucky circumstances, the discordance in intention never becomes common knowledge. However, common knowledge of the relevant intentions would have undermined the joint action altogether. The analysis of such cases shows the extent to which (...) common knowledge of the participants’ intentions can be harmful to joint action. This extends a recent line of research that has questioned the necessity of common knowledge in joint action. (shrink)

Salience reasoning, many have argued, can help solve coordination problems, but only if such reasoning is supplemented by higher-order predictions, e.g. beliefs about what others believe yet others will choose. In this paper, I will argue that this line of reasoning is self-undermining. Higher-order behavioral predictions defeat salience-based behavioral predictions. To anchor my argument in the philosophical literature, I will develop it in response and opposition to the popular Lewisian model of salience reasoning in coordination games. This model imports the (...) problematic higher-order beliefs by way of a ‘symmetric reasoning’ constraint. In the second part of this paper, I will argue that a player may employ salience reasoning only if she suspends judgment about what others believe yet others will do. (shrink)

I show that centered propositions—also called de se propositions, and usually modeled as sets of centered worlds—pose a serious problem for various versions of Lewis's Principal Principle. The problem, put roughly, is that in scenarios like Elga's `Sleeping Beauty' case, those principles imply that rational agents ought to have obviously irrational credences. To solve the problem, I propose a centered version of the Principal Principle. My version allows centered propositions to be objectively chancy.

The civilisation of space and the civilisation of time -- The breed of the evasive man -- The third sex -- Negrified America -- The decay of words -- The psychoanalysis of skiing -- The myth and fallacy of irrationalism -- The Olympian ideal and natural law -- The taste for vulgarity -- The laughter of the gods -- The concept of initiation -- Freedom of sex and freedom from sex -- Romanness, germanicness, and the 'light of the north' -- (...) Subliminal influences and 'intelligent stupidity' -- The myth of east and west and the 'meeting of religions' -- The youth, the beats, and right-wing anarchists -- Initiatic centres and history -- The metaphysics of sex and the 'one' -- What 'tradition' is. (shrink)

Suppose that U and U' are normal ultrafilters associated with some supercompact cardinal. How may we compare U and U'? In what ways are they similar, and in what ways are they different? Partial answers are given in [1], [2], [3], [5], [6], and [7]. In this paper, we continue this study. In [6], Menas introduced a combinatorial principle χ(U) of normal ultrafilters U associated with supercompact cardinals, and showed that normal ultrafilters satisfying this property also satisfying this property also (...) satisfy a partition property. In [5], Kunen and Pelletier showed that this partition property for U does not imply χ (U). Using results from [3], we present a different method of finding such normal ultrafilters which satisfy the partition property but do not satisfy χ (U). Our method yields a large collection of such normal ultrafilters. (shrink)

Reviewed Works:M. Magidor, Combinatorial Characterization of Supercompact Cardinals.Carlos A. Di Prisco, William S. Zwicker, Flipping Properties and Supercompact Cardinals.Donna M. Carr, $P_\kappa\lambda$-Generalizations of Weak Compactness.Donna M. Carr, The Structure of Ineffability Properties of $P_\kappa\lambda$.Donna M. Carr, $P_\kappa\lambda$ Partition Relations.Donna M. Carr, A Note on the $\lambda$-Shelah Property.

Bd. I. Von der Renaissance bis Kant -- Bd. II. Die Blütezeit der deutschen Philosophie.

`All over Italy men were conscripted, and weapons requisitioned; money was exacted from towns, and taken from shrines; and all the laws of god and man were overturned.' The Civil War is Caesar's masterly account of the celebrated war between himself and his great rival Pompey, from the crossing of the Rubicon in January 49 B.C. to Pompey's death and the start of the Alexandrian War in the autumn of the following year. His unfinished account of the continuing struggle with (...) Pompey's heirs and followers is completed by the three anonymous accounts of the Alexandrian, African, and Spanish Wars, which bring the story down to within a year of Caesar's assassination in March 44 B.C. This generously annotated edition places the war in context and enables the reader to grasp it both in detail and as a whole. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

Richard Rorty’s idealization of public dialogue pits literature and narrative against objectivity and ethics, thus leaving non-intellectual practitioners in the lurch. The evolutionary arc of Rorty’s oeuvre merits an assessment of the historiography he uses to prevent figures like Michel Foucault and Cornel West from being full participants in public dialogue. Miranda Fricker’s account of the collective explains confidence and transparency in an ironized ethical tradition that mediates irony and objectivity. Fricker’s mediation positions West’s use of Foucault’s to re-narrate pragmatism (...) as a way to embrace the process of rendering ethical experience universalizable. Ironized post-philosophical cultures can be explained responsibly by ironists within critically reflective ethical traditions. Confidence in pragmatism occurs when publics admit critical self-reflective inquiry from non-intellectuals. (shrink)

Respectively, Martin Buber and Richard Rorty imaginatively account for the philosophy and publicity of dialogue. Rorty’s account imagines dialogue as if the secularization of public political culture is inevitable. Buber’s account imagines a philosophy of dialogue in which religious considerations are unproblematic. Rorty’s repudiation of religion’s political influence results in an unnecessary estimation of the American government’s role in redressing social evils, especially those evils that are the result of the collective action of affiliated agents whose individual intentional choices are (...) not presumed blameworthy.2 Social evils obtain when choices accrue in associations and institutions that cause cruelty on a... (shrink)