According to what I call the reductive standard-causal theory of agency, the exercise of an agent's power to act can be reduced to the causal efficacy of agent-involving mental states and events. According to a non-reductive agent-causal theory, an agent's power to act is irreducible and primitive. Agent-causal theories have been dismissed on the ground that they presuppose a very contentious notion of causation, namely substance-causation. In this paper I will assume, with the proponents of the agent-causal approach, that substance-causation (...) is possible, as I will argue against that theory on the ground that it fails as a theory of agency. I will argue that the non-reductive agent-causal theory fails to account for agency, because it fails to account for agential control: it cannot explain why the stipulated irreducible relation between the agent and an action constitutes the agent's exercise of control over the action. This objection, I will argue, applies to the agent-causal theory in particular, and to the non-reductive approach in general. (shrink)

Empirical evidence challenges many of the assumptions that underlie traditional philosophical and commonsense conceptions of human agency. It has been suggested that this evidence threatens also to undermine free will and moral responsibility. In this paper, I will focus on the purported threat to moral responsibility. The evidence challenges assumptions concerning the ability to exercise conscious control and to act for reasons. This raises an apparent challenge to moral responsibility as these abilities appear to be necessary for morally responsible agency. (...) I will argue that this challenge collapses once the underlying conditions on moral responsibility are specified in sufficient detail. I will argue, in other words, that the empirical evidence does not support a challenge to the assumption that we are, in general, morally responsible agents. In the final section, I will suggest that empirical research on human agency is nevertheless relevant to various questions about moral responsibility. (shrink)

Benjamin Libet's empirical challenge to free will has received a great deal of attention and criticism. A standard line of response has emerged that many take to be decisive against Libet's challenge. In the first part of this paper, I will argue that this standard response fails to put the challenge to rest. It fails, in particular, to address a recent follow-up experiment that raises a similar worry about free will (Soon, Brass, Heinze, & Haynes, 2008). In the second part, (...) however, I will argue that we can altogether avoid Libet-style challenges if we adopt a traditional compatibilist account of free will. In the final section, I will briefly explain why there is good and independent reason to think about free will in this way. (shrink)

Like all causal theories in philosophy, the causal theory of action is plagued by the problem of deviant causal chains. I have proposed a solution on the basis of the assumption that mental states and events are causally efficacious in virtue of their contents. This solution has been questioned by Torbjörn Tännsjö (2009). First, I will reply to the objection, and then I will discuss Tännsjö’s alternative.

Buddhism and Hinduism appear to be separated by irreconcilable differences. I argue that this apparent gulf can be overcome. The argument has three main parts. First, I argue that the Buddhist doctrine of dependent arising is not a metaphysical principle of real causation, but a principle of fabrication. Second, I argue that this interpretation of dependent arising enables a unification of the main schools of Buddhism. Third, I argue that Buddhism can be unified fully with Advaita Vedānta, the most important (...) philosophical school of Hinduism, and I argue that a substantial unity can be established between Buddhism and the three main schools of Vedānta. In particular, Buddhism and Vedānta can agree that the highest aim and good consists in the direct realization of an unconditioned and pure mind or consciousness. (shrink)

According to radical versions of embodied cognition, human cognition and agency should be explained without the ascription of representational mental states. According to a standard reply, accounts of embodied cognition can explain only instances of cognition and agency that are not “representation-hungry”. Two main types of such representation-hungry phenomena have been discussed: cognition about “the absent” and about “the abstract”. Proponents of representationalism have maintained that a satisfactory account of such phenomena requires the ascription of mental representations. Opponents have denied (...) this. I will argue that there is another important representation-hungry phenomenon that has been overlooked in this debate: temporally extended planning agency. In particular, I will argue that it is very difficult to see how planning agency can be explained without the ascription of mental representations, even if we grant, for the sake of argument, that cognition about the absent and abstract can. We will see that this is a serious challenge for the radical as well as the more modest anti-representationalist versions of embodied cognition, and we will see that modest anti-representationalism is an unstable position. (shrink)

Traditional compatibilism about free will is widely considered to be untenable. In particular, the conditional analysis of the ability to do otherwise appears to be subject to clear counterexamples. I will propose a new version of traditional compatibilism that provides a conditional account of both the ability to do otherwise and the ability to choose to do otherwise, and I will argue that this view withstands the standard objections to traditional compatibilism. For this, I will assume with incompatibilists that the (...) mere possession of a general ability to do otherwise is not sufficient for having the ability that is required for free will. This concession distinguishes the view from the traditional conditional analysis and from recent dispositional accounts of the ability to do otherwise, and we will see that this concession enables a straightforward response to the counterexamples. This, in turn, will play a crucial role in my response to the strongest version of the consequence argument for incompatibilism. (shrink)

Libertarianism appears to be incoherent, because free will appears to be incompatible with indeterminism. In support of this claim, van Inwagen offered an argument that is now known as the “rollback argument”. In a recent reply, Lara Buchak has argued that the underlying thought experiment fails to support the first of two key premises. On her view, this points to an unexplored alternative in the free will debate, which she calls “chance-incompatibilism”. I will argue that the rollback thought experiment does (...) support the second key premise of the argument, and, more importantly, that libertarianism is committed to the first premise for independent reasons concerning the relationship between the normative and causal strength of the agent’s reasons. The upshot will be that chance-incompatibilism is not a promising new alternative in the free will debate, and we will see that the debate around those issues can benefit from more attention to the role of the agent’s reasons for action. (shrink)

In very general terms, an agent is a being with the capacity to act, and 'agency' denotes the exercise or manifestation of this capacity. The philosophy of action provides us with a standard conception and a standard theory of action. The former construes action in terms of intentionality, the latter explains the intentionality of action in terms of causation by the agent’s mental states and events. From this, we obtain a standard conception and a standard theory of agency. There are (...) alternative conceptions of agency, and it has been argued that the standard theory fails to capture agency. Further, it seems that genuine agency can be exhibited by beings that are not capable of intentional action, and it has been argued that agency can and should be explained without reference to causally efficacious mental states and events. Debates about the nature of agency have flourished over the past few decades in philosophy and in other areas of research. In philosophy, the nature of agency is an important issue in the philosophy of mind, the philosophy of psychology, the debates on free will and moral responsibility, in ethics, meta-ethics, and in the debates on the nature of reasons and practical rationality. For the most part, this entry focuses on conceptual and metaphysical questions concerning the nature of agency. In the final sections, it provides an overview of empirically informed accounts of the sense of agency and of various empirical challenges to the commonsense assumption that our reasons and our conscious intentions make a real difference to how we act. (shrink)

The conditional analysis of dispositions is widely rejected, mainly due to counterexamples in which dispositions are either “finkish” or “masked.” David Lewis proposed a reformed conditional analysis. This view avoids the problem of finkish dispositions, but it fails to solve the problem of masking. I will propose a reformulation of Lewis’ analysis, and I will argue that this reformulation can easily be modified so that it avoids the problem of masking. In the final section, I will address the challenge that (...) some dispositions appear to lack any stimulus condition, and I will briefly turn to the issue of reductionism. (shrink)

This paper proposes and defends an account of what it is to act for reasons. In the first part, I will discuss the desire-belief and the deliberative model of acting for reasons. I will argue that we can avoid the weaknesses and retain the strengths of both views, if we pursue an alternative according to which acting for reasons involves taking something as a reason. In the main part, I will develop an account of what it is to take something (...) as a reason for action. On the basis of this, I will then offer a new account of what it is to act for reasons. (shrink)

The luck argument raises a serious challenge for libertarianism about free will. In broad outline, if an action is undetermined, then it appears to be a matter of luck whether or not one performs it. And if it is a matter of luck whether or not one performs an action, then it seems that the action is not performed with free will. This argument is most effective against event-causal accounts of libertarianism. Recently, Franklin (Philosophical Studies 156:199–230, 2011) has defended event-causal (...) libertarianism against four formulations of the luck argument. I will argue that three of Franklin’s responses are unsuccessful and that there are important versions of the luck challenge that his defense has left unaddressed. (shrink)

Alfred Mele’s zygote argument is widely considered to be the strongest version of the manipulation argument against compatibilism (about free will and determinism). Opponents have focused largely on the first of its two premises and on the overall dialectic. My focus here will be on the underlying thought experiment—the Diana scenario—and on the second premise of the argument. I will argue that reflection on the Diana scenario shows that the second premise does not hold, and we will see that my (...) objection to the second premise helps to defend the claim that manipulation arguments face, in general, a dilemma. (shrink)

Benjamin Libet’s work paved the way for the neuroscientific study of free will. Other scientists have praised this research as groundbreaking. In philosophy, the reception has been more negative, often even dismissive. First, I will propose a diagnosis of this striking discrepancy. I will suggest that the experiments seem irrelevant, from the perspective of philosophy, due to the way in which they operationalize free will. In particular, I will argue that this operational definition does not capture free will properly and (...) that it is based on a false dichotomy between internal and external causes. However, I will also suggest that this problem could be overcome, as there are no obvious obstacles to an operationalization of free will that is in accord with the philosophical conception of free will. (shrink)

Most contemporary philosophers of action agree on the following claims. Firstly, the possibility of deviant or wayward causal chains poses a serious problem for the standard-causal theory of action. Secondly, we can distinguish between different kinds of deviant causal chains in the theory of action. In particular, we can distinguish between cases of basic and cases of consequential deviance. Thirdly, the problem of consequential deviance admits of a fairly straightforward solution, whereas the possibility of basic deviance constitutes a separate and (...) difficult problem that requires its own solution. I will argue that the problem of basic deviance is no more troublesome than the problem of consequential deviance, as a solution to the former is implicit in the standard solution to the latter. (shrink)

The causal theory of action has been the standard view in the philosophy of action and mind. In this chapter, I will present responses to two challenges to the theory. The first says, basically, that there is no positive argument in favour of the causal theory, as the only reason that supports it consists in the apparent lack of tenable alternatives. The second challenge says that the theory fails to capture the phenomenon of agency, as it reduces activity to mere (...) happenings (events and event-causal processes). This is often referred to as the problem of "disappearing agency". My main aim is to show that there is no problem of disappearing agency, and we will see that my response to the first challenge will be conducive to this end. I will present a positive argument for the causal theory on the basis of considerations concerning the metaphysics of agency, and I will suggest that we "own" the agency that springs from our mental states and events "by default". (shrink)

This paper proposes a causal-dispositional account of rule-following as it occurs in reasoning and intentional agency. It defends this view against Kripke’s (1982) objection to dispositional accounts of rule-following, and it proposes a solution to the problem of deviant causal chains. In the first part, I will outline the causal-dispositional approach. In the second part, I will follow Martin and Heil’s (1998) realist response to Kripke’s challenge. I will propose an account that distinguishes between two kinds of rule-conformity and two (...) kinds of rule-following, and I will defend the realist approach against two challenges that have recently been raised by Handfield and Bird (2008). In the third part, I will turn to the problem of deviant causal chains, and I will propose a new solution that is partly based on the realist account of rule-following. (shrink)

In the first part I argue that Buddhism and Hinduism can be unified by a Pure Consciousness thesis, which says that the nature of ultimate reality is an unconditioned and pure consciousness and that the phenomenal world is a mere appearance of pure consciousness. In the second part I argue that the Pure Consciousness thesis can be supported by an argument from quantum physics. According to our best scientific theories, the fundamental nature of reality consists of quantum fields, and it (...) seems that quantum fields have merely particle-like appearances—particles seem to be mere epiphenomena. This interpretation can be generalized. There appear to be individual entities, small and large, and their ontological reality is precisely what it appears to be—they are mere appearances. (shrink)

Given some reasonable assumptions concerning the nature of mental causation, non-reductive physicalism faces the following dilemma. If mental events cause physical events, they merely overdetermine their effects (given the causal closure of the physical). If mental events cause only other mental events, they do not make the kind of difference we want them to. This dilemma can be avoided if we drop the dichotomy between physical and mental events. Mental events make a real difference if they cause actions. But actions (...) are neither mental nor physical events. They are realized by physical events, but they are not type-identical with them. This gives us non-reductive physicalism without downward causation. The tenability of this view has been questioned. Jaegwon Kim, in particular, has argued that non-reductive physicalism is committed to downward causation. Appealing to the nature of actions, I will argue that this commitment can be avoided. (shrink)

Empirical evidence, it has often been argued, undermines our commonsense assumptions concerning the efficacy of conscious intentions. One of the most influential advocates of this challenge has been Daniel Wegner, who has presented an impressive amount of evidence in support of a model of "apparent mental causation". According to Wegner, this model provides the best explanation of numerous curious and pathological cases of behavior. Further, it seems that Benjamin Libet's classic experiment on the initiation of action and the empirical evidence (...) concerning the confabulation of reason explanations provide further support for this view. In response, I will propose an alternative model of "real mental causation" that can accommodate the empirical evidence just as well as Wegner's. Further, we will see that there is plenty of evidence in support of the assumption that intentions are causally efficacious. This will provide us with ample reason to endorse the model of real mental causation. (shrink)

According to the standard view in philosophy, intentionality is the mark of genuine action. In psychology, human cognition and agency are now widely explained in terms of the workings of two distinct systems (or types of processes), and intentionality is not a central notion in this dual-system theory. Further, it is often claimed, in psychology, that most human actions are automatic, rather than consciously controlled. This raises pressing questions. Does the dual-system theory preserve the philosophical account of intentional action? How (...) much of our behavior is intentional according to this view? And what is the role of consciousness? I will propose here a revised account of intentional action within the dual-system framework, and we will see that most of our behavior can qualify as intentional, even if most of it is automatic. An important lesson will be that philosophical accounts of intentional action need to pay more attention to the role of consciousness in action. (shrink)

It is widely thought that philosophical behaviorism is an untenable and outdated theory of mind. It is generally agreed, in particular, that the view generates a vicious circularity problem. There is a standard solution to this problem for functionalism, which utilizes the formulation of Ramsey sentences. I will show that this solution is also available for behaviorism if we allow quantification over the causal bases of behavioral dispositions. Then I will suggest that behaviorism differs from functionalism mainly in its commitment (...) to anti-representationalism, and I will offer two new objections to anti-representationalism. The first will be based on considerations concerning the contents of desires and intentions. The second objection concerns inner speech and mental imagery. We will see that the objections are of relevance to contemporary debates, as they apply with equal force to the currently popular anti-representationalist versions of embodied and enactive cognition. (shrink)

This paper is about the causal exclusion argument against non-reductive physicalism. Many philosophers think that this argument poses a serious problem for non-reductive theories of the mind — some think that it is decisive against them. In the first part I will outline non-reductive physicalism and the exclusion argument. Then I will distinguish between three versions of the argument that address three different versions of non-reductive physicalism. According to the first, the relation between mental and physical events is token-identity. According (...) to the second, mental events are distinct from physical events, but the latter metaphysically include and determine the former. And on the third version, mental and physical events are entirely distinct. I will argue that the causal exclusion argument is not decisive against non-reductive physicalism in any of the three versions. According to non-reductive physicalism, mental events are dependent on physical events. Causal exclusion and overdetermination, however, requires distinct and independent causes. I will argue that the burden of proof lies with the opponents of non-reductive physicalism, who have to explain how metaphysically dependent events can possibly overdetermine an effect or exclude each other from being causally efficacious. (shrink)

In his Contributions to the Analysis of the Sensations (Mach 1885) the phenomenalist philosopher Ernst Mach confronts us with a difficulty: “If we regard the Ego as a real unity, we become involved in the following dilemma: either we must set over against the Ego a world of unknowable entities […] or we must regard the whole world, the Egos of other people included, as comprised in our own Ego.” (Mach 1885: 21) In other words, if we start from (...) a phenomenalist viewpoint, i.e., if we believe that the manifold of sensations we are confronted with is ontologically fundamental —as Mach clearly does: “For us, colors, sounds, spaces, times,… are the ultimate ele-ments” (Mach 1885: 23)—then we are in danger to end up in solipsism. Unless, that is, we assume that some underlying thing-in-itself substratum from which matter, we ourselves, and all the others emanate. The only other alter-native seems to be—and Mach advertises it vehemently for he denies any “mons-trous notion of a thing-in-itself” (Mach 1885: 6)1—that we get rid of the Ego. For, if there is no Self in the first place, then the question whether there are others dissolves. To put it the other way round, it is ok that the others do not exist because, really, I do not exist either. If the Ego is a Myth solipsism is not just wrong but nonsense. There are two questions this paper wishes to address: first, do we need independent additional support for the denial of the Self or is the avoidance of solipsism reason enough to assume the Ego’s non-existence? I will argue that we do need additional reasons and I will evaluate those that Mach indeed gives to prove that “the primary fact is not the I, the Ego, but the elements (sensations)” (Mach 1885: 19). Second, is the deconstruction of the I, even if further sufficient support can be found, really adequate to stop us from worrying about solipsism? The doubt I will put forward is that the illusion of a Self might conjure up enough of an Ego—just like feeling a pain is having a pain, even if it is located in a phantom limb—to start us wondering whether it also occurs elsewhere. (shrink)

This topos is focused on intentions, with an emphasis on integrating philosophical analysis and empirical findings. Theorizing about human action has a long history in philosophy, and the nature of intention and intentional action has received a lot of attention in recent analytic philosophy. At the same time, intentional action has become an empirically studied phenomenon in psychology, cognitive neuroscience, artificial intelligence, and robotics. Many results obtained in these areas have been incorporated within the current philosophical debate, while at the (...) same time scientists have often adopted in their experiments and models philosophical assumptions on the nature of intention and intentional action. As a result, the study of intentions is nowadays a thriving enterprise, where both conceptual and empirical issues are discussed in a dialogue across disciplines. This is well reflected in the selection of papers published here.Davide Rigoni and Marcel Brass discuss the social and n. (shrink)

Mainstream philosophy of action and mind construes intentional behaviour in terms of causal processes that lead from agent-involving mental states to action. Actions are construed as events, which are actions in virtue of being caused by the right mental antecedents in the right way. Opponents of this standard event-causal approach have criticised the view on various grounds; they argue that it does not account for free will and moral responsibility, that it does not account for action done in the light (...) of reasons, or, even, that it cannot capture the very phenomenon of agency. The thesis defends the standard event-causal approach against challenges of that kind. (shrink)

This work was awarded the John Templeton Award for Theological Promise 2009.

E. W. Ch. Sartorius , a forgotten lutheran theologian of the 19th century, provides a comprehensive understandig of God as love in the three volumes of his dogmatics . He sees love as the intentional relative property of the surrrender of one self-conscious particular being to another. In applying this concept to the being of God, Sartorius develops the trinity of three divine persons from the statement ‘God is love’. However, this conception seems to fail because this particular concept of (...) love implicitly presupposes a concept of individual self-consciousness. Consequently, God is “loving selfconsciousness” – three times. The main problem consists in the fact, that Sartorius, although he is able to develop the trinity from the concept of love, he is unable to show how the persons are constituted by love. However, the relationship of the notions of ordo amoris and surrender, the concept of faith as trusting in being loved and his concept of a specific relationship of the doctrine of the trinity to soteriology in order to avoid forms of “panentheism” could provide interesting suggestions for the present discussion of the doctrine of God. (shrink)

Purpose: Ernst von Glasersfeld’s question concerning the relationship between scientific/ rational knowledge and the domain of wisdom and how these forms of knowledge come about is the starting point. This article aims at developing an epistemological as well as methodological framework that is capable of explaining how profound change can be brought about in various contexts, such as in individual cultivation, in organizations, in processes of radical innovation, etc. This framework is based on the triple-loop learning strategy and the (...) U-theory approach, which opens up a perspective on how the domains of scientific/rational knowledge, constructivism, and wisdom could grow together more closely. Design/Structure: This article develops a strategy which is referred to as “tripleloop learning,” which is not only the basis for processes of profound change, but also brings about a new dimension in the field of learning and knowledge dynamics: the existential realm and the domain of wisdom. A concrete approach that puts into practice the tripleloop learning strategy is presented. The final section shows, how these concepts can be interpreted in the context of the constructivist approach and how they might offer some extensions to this paradigm. Findings: The process of learning and change has to be extended to a domain that concerns existential issues as well as questions of wisdom. Profound change can only happen if these domains are taken into consideration. The tripleloop learning strategy offers a model that fulfills this criterion. It is an “epistemo-existential strategy” for profound change on various levels. Conclusions: The (cognitive) processes and attitudes of receptivity, suspension, redirecting, openness, deep knowing, as well as “profound change/innovation from the interior” turn out to be core concepts in this process. They are compatible with constructivist concepts. Von Glasersfeld’s concept of functional fitness is carried to an extreme in the suggested approach of profound change and finds an extension in the existential domain. Key words: Double-loop learning, individual cultivation, (radical) innovation, knowledge creation, knowledge society, personality development, presencing, profound change, triple-loop learning, U-theory, wisdom. (shrink)

En este ensayo planteo la posibilidad de una renovación de la antropología filosófica desde la perspectiva ontológica del nuevo realismo, particularmente desde las teorías filosóficas de Markus Gabriel y Quentin Meillassoux. Previamente expongo la discusión sobre la antropología filosófica que se produjo en el siglo pasado, especialmente las disputas entre Ernst Cassirer y Martin Heidegger y entre Heidegger y Jean-Paul Sartre. Doy cuenta también de las líneas principales de la corriente filosófica del “nuevo realismo”. Concluyo con la propuesta (...) de una redefinición ontológica de ser humano, apuntando a la idea de un nuevo humanismo. (shrink)

Donald Davidson brought to our attention deviant causal chains as a problem for causal theories of action. Consider Davidson's own example: " A climber might want to rid himself of the weight and danger of holding another man on a rope, and he might know that by loosening his hold on the rope he could rid himself of the weight and danger. This belief and want might so unnerve him as to cause him to loosen his hold, and yet it (...) might be the case that he never chose to loosen his hold, nor did he do it intentionally. " The loosening of the hold on the rope is an action, according to a simple causal theory of action earlier developed by Davidson , if we can describe it in a way that renders it intentional under that description. Is there a way of describing the climber's loosening of his hold of the rope as intentional? Did he intentionally loosen his hold? Well, his loosening his hold is both rationalized and explained causally with reference to the beliefs and desires held by the climber. But there seems to be something wrong with the causal chain.Is there a simple fix? Could we not say that even if the loosening of the hold on the rope is caused by a desire held by the climber it is not caused by any proximate desire of the climber ? Or, to give a new twist to this well-known argument, could we not say that the loosening of the hold on the rope is not caused in a way that is responsive to the desire? This latter idea has recently been suggested by Markus E. Schlosser as a simple solution to the …. (shrink)

This paper identifies and critiques a theory of mental causation defended by some proponents of nonredutive physicalism that I call “intralevelism.” Intralevelist theories differ in their details. On all versions, the causal outcome of the manifestation of physical properties is physical and the causal outcome of the manifestation of mental properties is mental. Thus, mental causation on this view is intralevel mental to mental causation. This characterization of mental causation as intralevel is taken to insulate nonreductive physicalism from some objections (...) to nonreductive physicalism, including versions of the exclusion argument. This paper examines some features of three recent versions of intralevelism defended by John Gibbons, Markus Schlosser, and Amie Thomasson. This paper shows that the distinctive problems faced by these three representative versions of intralevelism suggest that the intralevelist strategy does not provide a viable solution to the exclusion problem. (shrink)

Working in four scholarly teams focused on different global regions—North America, the European Union, the Middle East, and China—the contributors to _Religion, Secularism, and Political Belonging_ examine how new political worlds intersect with locally specific articulations of religion and secularism. The chapters address many topics, including the changing relationship between Islam and politics in Tunisia after the 2010 revolution, the influence of religion on the sharp turn to the political right in Western Europe, understandings of Confucianism as a form of (...) secularism, and the alliance between evangelical Christians and neoliberal business elites in the United States since the 1970s. This volume also provides a methodological template for how humanities scholars around the world can collaboratively engage with sweeping issues of global significance. Contributors. Markus Balkenhol, Elizabeth Bentley, Kambiz GhaneaBassiri, David N. Gibbs, Ori Goldberg, Marcia Klotz, Zeynep Kurtulus Korkman, Leerom Medovoi, Eva Midden, Mohanad Mustafa, Mu-chou Poo, Shaul Setter, John Vignaux Smith, Pooyan Tamimi Arab, Ernst van den Hemel, Albert Welter, Francis Ching-Wah Yip, Raef Zreik. (shrink)

The article investigates Cassirer's developing interest in the cultural sciences to display how his Philosophy of Symbolic Forms constitutes a philosophy of culture. The core concept in such a philosophy of culture is the symbolic formation that both possesses a structured-structuring dimension and appears as an historical process in which culture shows itself as a temporal creation. The philosophy of culture displays 'life in meaning', that is reality as it exhibits human reality manifested in and through the medium of linguistic, (...) artistic, religious, scientific "and so on" action and behaviour. This reality, therefore, is mediation between culture and nature through human spirit. Cassirer's philosophy of culture connects back to Kant's transcendental idealism by emphasizing that any concept of reality establishes itself through a modalization of reality, e.g. that reality constitutes itself in the mode of interpretation. This makes the basis for Cassirer's characteristic understanding of hermeneutics where cultural development is regarded as drama. (shrink)

Afhandlinger om den tyske filosof Ernst Bloch's værker og idéer.