TRANSLATED WITH AN INTRODUCTION BY KARSTEN HARRIES THE following is a translation of Martin Heidegger, Die Selbstbehauptung der deutschen Universität. Rede, gehalten bei der feierlichen Übernahme des Rektorats der Universität Freiburg i. Br. am 27. 5. 1933 and Das Rektorat 1933/34. Tatsachen und Gedanken. The former was first published by Korn Verlag, Breslau, in 1933. It was republished in 1983, together with Heidegger's later remarks on his rectorate, by Vittorio Klostermann in Frankfurt am Main.

A consistent finding reported in the literature is that epistemically suspect beliefs are less frequently endorsed by individuals with a greater tendency to think analytically. However, these results have been observed predominantly in Western participants. In the present work, we explore various individual differences known to predict epistemically suspect beliefs across both Western and Eastern cultures. Across four studies with Japanese and Western individuals, we find that the association between thinking style and beliefs varied as a function of culture. Specifically, (...) while Westerners who scored higher on measures of Type-2 analytic thinking tended to endorse epistemically suspect beliefs less, this association was not observed in Japanese samples, suggesting that the often-observed negative association between analytic thinking and epistemically suspect beliefs may be exclusive to Western individuals. Additionally, we demonstrate that a tendency to think holistically is positively associated with the endorsement of epistemically suspect beliefs within both samples. Overall, we discuss how various individual differences predict the endorsement of epistemically suspect beliefs across cultures. (shrink)

‘Interactional expertise’ is developed through linguistic interaction without full scale practical immersion in a culture. Interactional expertise is the medium of communication in peer review in science, in review committees, and in interdisciplinary projects. It is also the medium of specialist journalists and of interpretative methods in the social sciences. We describe imitation game experiments designed to make concrete the idea of interactional expertise. The experiments show that the linguistic performance of those well socialized in the language of a specialist (...) group is indistinguishable from those with full blown practical socialization but distinguishable from those who are not well socialized. The imitation game can also be used to indicate whether an individual can enter an esoteric domain and master the interactional expertise, a skill required by interpretative sociologists of science, anthropologists, ethnographers, and the like.Keywords: Expertise; Interactional expertise; Imitation game; Turing test; Colour blindness; Interpretative methods. (shrink)

To become an expert in a technical domain means acquiring the tacit knowledge pertaining to the relevant domain of expertise, at least, according to the programme known as “Studies of Expertise and Experience” (SEE). We know only one way to acquire tacit knowledge and that is through some form of sustained social contact with the group that has it. Those who do not have such contact cannot acquire the expertise needed to make technical judgments. They can, however, use social expertise (...) to judge between experts or expert claims. Where social expertise is used to make technical judgments we refer to it as “transmuted expertise”. The various kinds of transmuted expertise are described and analysed. (shrink)

In response to its current crisis, scholars call for the revitalisation of democracy through democratic innovations. While they make ample use of life metaphors describing democracy as a living organism, no comprehensive understanding of ‘life’ has been established within democratic theory. The Black Lives Matter (BLM) movement articulates the urgency of refocusing on life and its meaning through radical democratic practice. This article employs a grounded theory approach, enriched with participatory methods, to develop a radical democratic concept of life in (...) conversation with BLM. It conceptualises life as the existence of a perspective that constantly transforms through its fundamental interconnectedness. Building on this concept, the article outlines four principles of a living democracy that go beyond the revitalisation discourse. A living democracy (1) safeguards the existence of all humans and nonhumans, (2) nurtures a diversity of perspectives, (3) fosters social and planetary connectivity, and (4) enables self- and collective transformation. (shrink)

Scare Quotes from Shakespeare argues that moments of allusion to the supernatural in Shakespeare are occasions where Karl Marx and John Maynard Keynes register the perseverance of haunted structures in modern culture. This 'reenchantment', at the heart of modernity and of literary and political works central to our understanding of modernity, is the focus of this book. The author shows that allusion to supernatural moments in Shakespeare ('scare quotes') allows writers to both acknowledge and distance themselves from the supernatural phenomena (...) that challenge their disenchanted understanding of the social world. He also uses these modern appropriations of Shakespeare as provocations to re-read some of his works, notably Hamlet and Macbeth. (shrink)

Over the course of the last four decades, William Leon McBride has distinguished himself as one of the most esteemed and accomplished philosophers of his generation. This volume—which celebrates the occasion of his seventy-fifth birthday—includes contributions from colleagues, friends, and formers students and pays tribute to McBride’s considerable achievements as a teacher, mentor, and scholar.

This volume is a collection of essays by various contributors in honor of the late Laurence Berns, Richard Hammond Elliot Tutor Emeritus at St. John's College, Annapolis. The essays address the literary, political, theological, and philosophical themes of his life's work as a scholar, teacher, and constant companion of the "great books.".

La posverdad es un fenómeno mediático referido a la tergiversación de la verdad en los medios de comunicación, especialmente por la proliferación de noticias falsas. En este artículo definiré los principales elementos de este fenómeno, los hechos que han generado su aparición, y un marco filosófico para su análisis ético profundo. Explico además por qué la simple asociación de la posverdad con la mentira es insuficiente, y planteo que la ampliación del marco conceptual para su análisis, con la introducción de (...) la idea de charlatanería desarrollada por el filósofo Harry Frankfurt, junto con la noción de emotivismo de Alasdair MacIntyre, nos pueden ayudar a entender mejor sus efectos perjudiciales. Afirmo que sin estos conceptos no es posible entender la intrínseca complejidad de la posverdad, y sus repercusiones más nocivas en la sociedad. Finalmente, muestro los principales peligros de la posverdad en la era poscovid debidos, especialmente, a la desconfianza generada por la evidente manipulación de la verdad, y la fragilidad ética y antropológica en la que se encuentra el ser humano en la actualidad. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

The son of Nahum Goldmann, who was the founder of the World Jewish Congress, Guido Goldman was one of the most distinguished protagonists of the reintegration of Germany into the international community after the defeat of Nazism in 1945. Later he helped establish the German Marshall Fund and created Harvard University's Center for European Studies as one of the pre-eminent research institutes and meeting places in the world for scholars, graduate students, prominent politicians, and artists. His large network of friends (...) and interlocutors included Willy Brandt and Helmut Kohl, Henry Kissinger and Ronald Reagan, Harry Belafonte and Marlene Dietrich. His generous philanthropy extended to the preservation of non-Western cultures threatened by extinction, such as the IKAT project through which he revived the unique ancient textile arts of Central Asia. All this comes alive in Martin Klingst's careful reconstruction of Goldman's life. (shrink)

Drawing on several recent studies, and a few personal interviews with leadership, the author reviews the history (1937-1968) of the United Packinghouse Workers of America (UPWA) in order to demonstrate how this Chicago-based labor movement exemplified radical commitments to social welfare and civil rights, in addition to more traditional concerns with pay and other shopfloor issues. Not only did the union have significant membership among African-American workers, but it also undertook active programs of anti-racism in order to fight racial discrimination (...) with its own ranks. The union also resisted much of the anti-communist politics of the post-Cold War era, resulting in a tradition of racial commitments to “social unionism.” For example, this was one of the first unions to offer financial support to the Southern Christian Leadership Conference soon after the civil rights organization was founded by Dr. Martin Luther King, Jr. (shrink)

A politically oriented study of the thought of the founders of the main schools of contemporary academic philosophy, those which dominate nearly all universities throughout the world. It concentrates on four key masters: Wittgenstein, who founded both Logical Positivism and the so-called Common Language or Analytic school; Heidegger, the acknowledged master of Hermeneutic Philosophy or the so-called Continental school; Lukacs, the founder of Hegelian Marxism and the leading Communist philosopher of the Soviet period; and, finally, the now lesser-known Gentile, the (...) Hegelian Idealist. (shrink)

This essay consists in my replies to Professors John Martin Fischer, Patricia Greenspan, Eleonore Stump, Peter van Inwagen and Gary Watson regarding various aspects of my analysis of moral responsibility.

In his paper ‘Scmantic Theory and Tacit Knowlcdgc’, Gareth Evans uscs a familiar kind of cxamplc in ordcr to render vivid his account of tacit knowledge. We arc to consider a finite language, with just one hundrcd scntcnccs. Each scntcncc is made up of a subjcct (a name) and a prcdicatc. The names are ‘a’, ‘b’, . . ., T. The prcdicatcs arc ‘F’, ‘G’, . . ., ‘O’. Thc scntcnccs have meanings which dcpcnd in a systematic way upon their (...) construction. Thus, all scntcnccs containing ‘a’ mean something about john; all scntcnccs containing ‘b’ mean something about Harry; all scntcnccs containing ‘F’ mean something about being bald; all scntcnccs containing ‘G’ mean something about being happy; and so 011. For this vcry simple language L, wc arc to consider various semantic theories. We could consider thcorics whosc dclivcranccs about wholc scntcnccs are of.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Transformation of Hearts and Minds:Chan Zen-Catholic Approaches to PreceptsHarry L. WellsCatholic and Buddhist priests, monastics, teachers, and community leaders participated in the second of an anticipated four annual dialogues. The series is sponsored by the Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB). The conference took place 4–7 March 2004 at Mercy Center in Burlingame, CA, whose own East-West (...) meditation program, led by Fr. Thomas Hand, celebrated its twentieth anniversary that year. A popular retreat center and home to the Sisters of Mercy of Burlingame, the Center offered participants tree-dotted, spacious grounds and strolling paths, as well as a labyrinth for contemplative walking.Each day began with both Catholics and Buddhists in Mercy Center's Rose Room, a Zen-style meditation space, for an hour of silent meditation in the morning. Catholic liturgy was celebrated in the afternoon in the main chapel, with all participants invited to attend and share prayer and blessings. On the two full days, Friday and Saturday, two sessions of presentations were held each morning, with one session following in the afternoon. Each of the six sessions focused on a position paper, with three papers given from a Buddhist and three from a Christian perspective. Each paper was presented by its authors, followed by two formal responses, one by a Buddhist and one by a Catholic participant. This was in turn followed by an open discussion within the whole group. A minute of silent meditation began and ended each session.The presentations focused on various meanings embraced by the term "precepts" in each tradition. One paper introduced perspectives on Buddhist precepts in three different Buddhist lineages. Another presented six guidelines as "Precepts on the [End Page 155] Mind-Ground" that connect ethical commitments with social engagement. A third paper focused on Bodhisattva practice, which embraces and unifies all sentient beings. On the Christian side, presentations discussed the precepts as signposts on the path that leads away from suffering, as motivations that move us, and as the practice of the presence of God, exemplified by the writings of Brother Lawrence.A glossary prepared by Fr. Francis Tiso helped define Catholic Christian terms for the Buddhist participants in the dialogue. Similarly, a book distributed to all participants by the Dharma Realm Buddhist Association provided background on "Buddhism A–Z." Formal discussion sessions in the evenings, as well as informal talks by the participants while walking outside or in the form of impromptu hallway meetings added to the depth and richness of the dialogue. Some recurring themes were the importance and meaning of a personal teacher in both traditions; another was the "embodiment" of the teachings, the value of teaching through presence. Personal stories and practical experiences offered by individual participants were much appreciated and added poetry and emotion to the headiness of theological discussion.Members of both the Buddhist and the Catholic traditions reported that the encounter with the spiritual practices and beliefs of the other faith provides both affirmation of the familiar and welcome discovery of unexpected riches of the spirit. The next meeting will be held 20–23 January 2005 at the San Francisco Zen Center. The theme will be "Practice: Method and Experience Toward Transformation."Participating in the 2004 dialogue were Rev. Heng Sure (Berkeley Buddhist Monastery), Bishop John C. Wester (Auxiliary Bishop, Archdiocese of San Francisco), Rev. Taigen Dan Leighton (Mountain Source Sangha), Fr. Arthur Kennedy (Secretariat for Ecumenical and Interreligious Affairs, USCCB), Bhikshuni Heng Liang (Dharma Realm Buddhist Association), Dr. Martin Verhoeven (Institute for World Religions), Dr. Ron Epstein (Institute for World Religions), Dr. Snjezana Akpinar (Dharma Realm Buddhist University), Rev. Shosan Victoria Austin (San Francisco Zen Center), Rev. Alan Senauke (Berkeley Zen Center), Jan Chozen Bays (Zen Community of Oregon), Sr. Phyllis D'Anna, SND (Center for the Practice of Applied Spirituality), Fr. Thomas W. Devereaux (Diocese of Santa Rosa), Robert Hale, OSB Cam. (Incarnation Monastery, Berkeley, CA), Thomas Hand, S.J. (Mercy Center, Burlingame, CA), Fr. Rafael Luévano (Diocese of Orange), Deacon Thomas McGowan (Diocese of Oakland), Lorraine Moriarity (St. Vincent de Paul Society of San Mateo County), Fr. Gerry O'Rourke (Archdiocese... (shrink)

Harry Frankfurt has published On Inequality, but this is not the first time he has written about this subject. Frankfurt already criticized a rationalistic notion of equality on other occasions (Frankfurt, 1987 & 1997). In these works he says a rationalistic notion of equality cannot fit in with our belief that agents possess their own volitional necessities, which shape volitional structures of the human will. However, Frankfurt's explanatory connection between volitions, love and identification make it difficult to talk about personal (...) freedom. (shrink)

Building on the success and importance of three previous volumes, _Relational Psychoanalysis_ continues to expand and develop the relational turn. Under the keen editorship of Lewis Aron and Adrienne Harris, and comprised of the contributions of many of the leading voices in the relational world, _Volume 4_ carries on the legacy of this rich and diversified psychoanalytic approach by taking a fresh look at recent developments in relational theory. Included here are chapters on sexuality and gender, race and class, identity (...) and self, thirdness, the transitional subject, the body, and more. Thoughtful, capacious, and integrative, this new volume places the leading edge of relational thought close at hand, and pushes the boundaries of the relational turn that much closer to the horizon. Contributors: Neil Altman, Jessica Benjamin, Emanuel Berman, Jeanne Wolff Bernstein, Susan Coates, Ken Corbett, Muriel Dimen, Martin Stephen Frommer, Jill Gentile, Samuel Gerson, Virginia Goldner, Sue Grand, Hazel Ipp, Kimberlyn Leary, Jonathan Slavin, Malcolm Owen Slavin, Charles Spezzano, Ruth Stein, Melanie Suchet. (shrink)

Reprogenetic technologies, which combine the power of reproductive techniques with the tools of genetic science and technology, promise prospective parents a remarkable degree of control to pick and choose the likely characteristics of their offspring. Not only can they select embryos with or without particular genetically-related diseases and disabilities but also choose embryos with non-disease related traits such as sex. -/- Prominent authors such as Agar, Buchanan, DeGrazia, Green, Harris, Robertson, Savulescu, and Silver have flocked to the banner of reprogenetics. (...) For them, increased reproductive choice and reduced suffering through the elimination of genetic disease and disability are just the first step. They advocate use of these technologies to create beings who enjoy longer and healthier lives, possess greater intellectual capacities, and are capable of more refined emotional experiences. Indeed, Harris and Savulescu in particular take reprogenetic technologies to be so valuable to human beings that they have insisted that their use is not only morally permissible but morally required. -/- Rethinking Reprogenetics challenges this mainstream view with a contextualised, gender-attentive philosophical perspective. De Melo-Martín demonstrates that you do not have to be a Luddite, social conservative, or religious zealot to resist the siren song of reprogenetics. Pointing out the flawed nature of the arguments put forward by the technologies' proponents, Rethinking Reprogenetics reveals the problematic nature of the assumptions underpinning current evaluations of these technologies and offers a framework for a more critical and skeptical assessment. (shrink)

Can architecture help us find our place and way in today's complex world? Can it return individuals to a whole, to a world, to a community? Developing Giedion's claim that contemporary architecture's main task is to interpret a way of life valid for our time, philosopher Karsten Harries answers that architecture should serve a common ethos. But if architecture is to meet that task, it first has to free itself from the dominant formalist approach, and get beyond the notion (...) that its purpose is to produce endless variations of the decorated shed. In a series of cogent and balanced arguments, Harries questions the premises on which architects and theorists have long relied—premises which have contributed to architecture's current identity crisis and marginalization. He first criticizes the aesthetic approach, focusing on the problems of decoration and ornament. He then turns to the language of architecture. If the main task of architecture is indeed interpretation, in just what sense can it be said to speak, and what should it be speaking about? Expanding upon suggestions made by Martin Heidegger, Harries also considers the relationship of building to the idea and meaning of dwelling. Architecture, Harries observes, has a responsibility to community; but its ethical function is inevitably also political. He concludes by examining these seemingly paradoxical functions. (shrink)

This volume has its origins in the colloquium 'Art, Politics, Technology -- Martin Heidegger 1889-1989' held at Yale University in 1989. The centenary provided the obvious occasion: regardless of whether deplored or welcomed, the far-reaching influence of Heidegger today is beyond question, an influence underscored in that centenary year by the literally scores of conferences that took place all over the world.

Introduction : death, metaphysics, and morality / John Martin Fischer Death knocks / Woody Allen Rationality and the fear of death / Jeffrie G. Murphy Death / Thomas Nagel The Makropulos case : reflections on the tedium of immortality / Bernard Williams The evil of death / Harry S. Silverstein How to be dead and not care : a defense of Epicurus / Stephen E. Rosenbaum The dead / Palle Yourgrau The misfortunes of the dead / George Pitcher Harm (...) to others / Joel Feinberg Reasons and persons / Derek Parfit Why is death bad? / Anthony L. Brueckner and John Martin Fischer Death and the value of life / Jeff McMahan Annihilation / Steven Luper-Foy Epicurus and annihilation / Stephen E. Rosenbaum Some puzzles about the evil of death / Fred Feldman Well-being and time / J. David Velleman. (shrink)

In this essay I shall begin by sketching a "Frankfurt-type example." I shall then lay out a disturbing challenge to the claim I have made above that these examples help us to make significant progress in the debates about the relationship between moral responsibility and causal determinism. I then will provide a reply to this challenge, and the reply will point toward a more refined formulation of the important contribution I believe Frankfurt has made to defending a certain sort of (...) compatibilism. (shrink)

Wandlung und Bestand, von H. Jonas.--Die Bedeutung von Martin Heideggers Denken für die Methode der Theologie, von H. Ott.--Das befreite Nichts, von K. Harries.--Bevestigter Gesang; Bemerkungen zu Heideggers Hölderlin-Auslegung, von R.E. Schulz-Seitz.--Heidegger und das Problem einer "philosophischen" Anthropologie, von H. Fahrenbach.--"Das Sein und das Nichts," von E. Tugendhat.--Der Logos-Gedanke des Heraklit, von K. Held.--Platon und das Problem der Wahrheit, von W. Hirsch.--Sein und Cogitationes, von Fr.-W. von Herrmann.--Die Zeitlichkeit der Repräsentation, von W. Janke.--Wandlungen in der Kant-Auffassung Heideggers, von (...) H. Hoppe.--Dialectique et difference. par J. Taminiaux.--Nietzsche im Denken Heideggers, von E. Heftrich.--Remarques sur le rapport de Sein und Zeit et de la phénoménologie husserlienne, par G. Granel.--chiasma (romanized); Merleau-Ponty und Heidegger, von R. Boehm.--Heidegger vom anderen Ufer, von H. Patočka.--Der Spruch des Heidegger, von G. Petrović. (shrink)

In this paper I give an overview of my “framework for moral responsibility,” and I offer some reasons that commend it. I contrast my approach with indeterministic models of moral responsibility and also other compatibilist strategies, including those of Harry Frankfurt and Gary Watson.