We analyzed stable patients’ views regarding synthetic biology in general, the medical application of synthetic biology, and their potential participation in trials of synthetic biology in particular. The aim of the study was to find out whether patients’ views and preferences change after receiving more detailed information about synthetic biology and its clinical applications. The qualitative study was carried out with a purposive sample of 36 stable patients, who suffered from diabetes or gout. Interviews were transcribed verbatim, translated and fully (...) anonymized. Thematic analysis was applied in order to examine stable patients’ attitudes towards synthetic biology, its medical application, and their participation in trials. When patients were asked about synthetic biology in general, most of them were anxious that something uncontrollable could be created. After a concrete example of possible future treatment options, patients started to see synthetic biology in a more positive way. Our study constitutes an important first empirical insight into stable patients’ views on synthetic biology and into the kind of fears triggered by the term “synthetic biology.” Our results show that clear and concrete information can change patients’ initial negative feelings towards synthetic biology. Information should thus be transmitted with great accuracy and transparency in order to reduce irrational fears of patients and to minimize the risk that researchers present facts too positively for the purposes of persuading patients to participate in clinical trials. Potential participants need to be adequately informed in order to be able to autonomously decide whether to participate in human subject research involving synthetic biology. (shrink)

In an essay published in the May 2003 issue of Atlantic Monthly, Jonathan Rauch describes a phenomenon he refers to as ‘apatheism’ which he defines as “… a disinclination to care all that much about one’s own religion, and an even stronger disinclination to care about other people’s [religion]…” The phenomenon thatRauch describes seems to refer not to an epistemological state but rather to a normative way of being in the world. It also appears to be linked in some important (...) ways to the rise of secularization. In fact, many cultural observers and philosophers have noted the increasing secularization of society, particularly Western society, and the corresponding decline in religious belief. In this paper I will attempt to place apatheism in the larger context of philosophy of religion. Inaddition, I will outline the connections between apatheism as described by Rauch and the work of Slavoj Zizek as well as the analysis of truth and bullshit offered by the Princeton philosopher Harry Frankfurt. (shrink)

Polazeći od uvjerenja da je Kangrgina knjiga Praksa, vrijeme, svijet jedno od najznačajnijih djela suvremene hrvatske filozofske literature, koja su hrvatskoj filozofiji otvarala prostor mogućnosti dijaloga na ravnoj nozi s najtemeljnijim orijentacijama suvremene filozofije u svijetu, autor se u svom prilogu koncentrira na analizu Kangrgina pojma vremena. Odabir toga pojma, kao mogućeg predmeta tematske analitičke pozornosti, određen je, s jedne strane, shvaćanjem da je problem vremena središnji topos svih temeljnih filozofskih tematizacija u modernoj filozofiji, te, s druge strane, vodećom tezom (...) da Kangrgina filozofska djelatnost svoju najvišu razinu i samosvojnost postiže i održava upravo u raspravama o problemu vremena i kritičkom dijalogu o problemu vremena s najznačajnijim misaonim likovima moderne filozofije.Von der Überzeugung ausgehend, dass Kangrgas Buch Praxis, Zeit, Welt eines der bedeutendsten Werke der zeitgenössischen kroatischen philosophischen Literatur ist, das der kroatischen Philosophie einen gleichrangigen Dialog mit den fundamentalen Orientierungen der zeitgenössischen Philosophie in der ganzen Welt ermöglichten, konzentriert sich der Autor in diesem Beitrag auf die Analyse seines Zeit-Begriffs. Die Wahl dieses Begriffs als des potentiellen Gegenstands der thematischen analytischen Konzentration ist einerseits durch die Auffassung bestimmt, dass der Zeit-Begriff der zentrale Topos aller fundamentalen philosophischen Thematisierungen in der modernen Philosophie ist, und andererseits durch die Hauptthese, dass Kangrgas philosophische Tätigkeit ihren höchsten Rang und ihre Eigentümlichkeit gerade in den Auseinandersetzungen über das Zeit-Problem und in dem kritischen Dialog über das Zeit-Problem mit den bedeutendsten denkenden Persönlichkeiten der modernen Philosophie erreicht und aufrechterhält. (shrink)

The author is convinced that the key of Heidegger’s critical relationship toward Hegel’s philosophy can be found in the interpretation of the problem of time. This is why he deals with the analysis of the basic outlines of Heidegger’s criticism of Hegel’s concept of time, where he believes this criticism to be problematic considering its starting point, as well as the concrete analysis of the respective parts of Hegel’s work. What is problematic in Heidegger’s critical viewpoint, which he starts from, (...) is the intention to find a link between spirit and time. Still, with this mission, the substance of Hegel’s philosophy is misunderstood. (shrink)

Knʹ. 1. Pojam drzhave, drzhavne funkt︠s︡ije. -- knʹ. 2. Drzhavna organizat︠s︡ija, poratha drzhava.

Since the Enlightenment, a common assumption in much of Western philosophy has been that religious belief would decline. Yet this has not occurred. Religion's tenacity can be partly explained by considering it as a story. The fact that stories play a central role in human experience may help to explain why religion continues to appeal to so many in a supposedly technologically-advanced, secular age.

The second Yearbook of the Central East European Forum of Young Legal, Political and Social Theorists aims at reassessing some major legacies of jurisprudence and political philosophy, thereby celebrating one hundred years from the publication of the first important theoretical account of Hans Kelsen - Hauptprobleme der Staatsrechtslehre; the fifty-years anniversary of one of the most important contemporary books in legal theory - Herbert Hart's The Concept of Law; as well as the forty-years heritage of the most influential 20th century (...) account of justice - John Rawls's A Theory of Justice. On this occasion fourteen scholars from Eastern and Central Europe gave their accounts and interpretations of jurisprudential and political philosophical problems that persist or emerge anew in contemporary debates. (shrink)

In order to show the validity of here proposed conception of social ontology and its advantages over descriptive theories of social reality, which in the analysis of the socio-ontological status of human rights find only legally understood normativity as present in social reality, we will first lay out Searle’s interpretation of human rights. In the second step, we will introduce the methodical approach and basic concepts of our socio-ontological position, and explain the structure of the relationship between justice, law, morality, (...) social institutions and collective intentionality. At the end we will show how our theory of social ontology is better than Searle’s legal positivism in examining the ontological status of human rights. At the end, we show in what ways such a theory of social ontology more intuitively and with wider arguments explains the ontological status of institution of human rights than Searle’s legal positivism. (shrink)

My aim in this article is to defend the view that art is a relevant source of knowledge, including moral knowledge, in the absence of empirical evidence corroborating this view. In the first part, I discuss what is known as the causal question, that is, the question regarding art's impact on spectators. I argue that the alleged failure of art to impact us may be a matter of moral motivation and the particular circumstances of moral reasoning more than the cognitive (...) and ethical character of a work. To support my claim, I rely on contemporary research on moral reasoning. I conclude by sketching a wider context within which we should consider art's impact, stressing the relevance of cognitive sciences and moral psychology. (shrink)

In a departure from the mainstream methodology of a positivist-oriented jurisprudence, Collective Rights provides the first legal-theoretical treatment of this area. It advances a normative-moral standpoint of 'value collectivism' which goes against the traditional political philosophy of liberalism and the dominant ideas of liberal multiculturalism. Moreover, it places a theoretical account of collective rights within the larger debate between proponents of different rights theories. By exploring why 'collective rights' should be differentiated from similar legal concepts, the relationship between collective and (...) individual rights and why groups should be recognised as the third distinctive type of right-holders, it presents the topic as connected to the larger philosophical debate about international law of human rights, most notably to the problem of universality of rights. (shrink)

Der Autor ist davon überzeugt, dass der Schlüssel des Heideggerschen kritischen Verhältnisses zur Philosophie Hegels in der Interpretation des Zeitproblems liegt. Deswegen nimmt er eine Analyse der Grundlinien von Heideggers Kritik des Hegelschen Zeitbegriffs vor, wobei er der Ansicht ist, dass diese Kritik sowohl im Hinblick auf ihren Ausgangspunkt als auch auf konkrete Analysen entsprechender Stellen aus Hegels Werk problematisch ist. Das Problematische der Heideggerschen kritischen Einstellung, von der er ausgeht, besteht in seiner Intention, einen Zusammenhang zwischen dem Geist und (...) der Zeit zu finden. Mit einer solchen Aufgabenstellung verfehlt man jedoch die Essenz der Hegelschen Philosophie. (shrink)

Analiza Hegelovog djela "Filozofija prava", posebno Uvoda , otvara temeljnu mogućnost da mišljenje modernog praksisa i zasnivanje filozofije praktičkog zadobije punu filozofsku legitimaciju iz cjelovitog koncepta fenomenologije ljudske volje. Polazimo od uvjerenja da je kod Hegela na djelu nacrt svojevrsne povijesti iskustva postojanja ljudske volje. Hegelovo razvijanje stava o povijesnosti volje, koja se odvija kroz povijesno napeti odnos forme i sadržaja volje, kroz evoluciju forme volje u momentima općosti, posebnosti i pojedinačnosti, napokon kroz diferenciju principa blaženstva i principa slobode, daje (...) filozofski legitimnu osnovu za razumijevanje i utemeljenje modernog stava pluralizma kao praktičko-filozofskog, etičko-filozofskog, svjetonazorskog i političkog pojma.Die Analyse von Hegels Werk Grundlinien der Philosophie des Rechts, und insbesondere derVorrede eröffnet die Möglichkeit, dass dem Denken der modernen Praxis und der Begründungder praktischen Philosophie aus dem gesamten Konzept der Phänomenologie desmenschlichen Willens heraus eine volle philosophische Legitimierung verliehen wird. Wir gehenvon der Überzeugung aus, dass bei Hegel das Konzept einer einzigartigen Geschichte der Erfahrungder Entstehung des menschlichen Willens am Werk ist. Hegels Entwicklung des Standpunktes vonder Geschichtlichkeit des Willens, die durch das historisch angespannte Verhältnis zwischen derForm und dem Inhalt des Willens, durch die Evolution der Form des Willens in Momenten der Allgemeinheit,Besonderheit und Einzelheit, schließlich aber auch durch die Differenzierung des Prinzipsder Seligkeit und des Prinzips der Freiheit vonstatten geht, bildet eine philosophisch legitimeGrundlage für das Verstehen und Begründen der modernen Auffassung vom Pluralismus als praktisch-philosophischer,ethisch-philosophischer, weltanschaulicher und politischer Begriff. (shrink)

L’auteur est convaincu que la clé du rapport critique de Heidegger envers la philosophie de Hegel repose dans l’interprétation du problème du temps. Aussi analyse-t-il les traits primaires de la critique de Heidegger du concept du temps de Hegel, considérant cette critique comme problématique à cause de son point de départ, mais aussi à cause des analyses concrètes des parties correspondantes de l’oeuvre de Hegel. Ce qui est problématique dans la critique de Heidegger, qui est son point de départ, est (...) l’intention de trouver un lien entre l’esprit et le temps. Cependant, un tel but nous fait manquer l’essence de la philosophie de Hegel. (shrink)

U tekstu autor postavlja problem razumijevanja odnosa između slobodnog vremena i slobode. Problem se prvo otkriva opisom ontičke strukture odnosa čovjeka i vremena. Opis se razvija u ontološku postavku o slobodnom vremenu kao najizvornijem načinu odnosa čovjeka i vremena, odnosno kao načinu čovjekova bitka . Postavka se preispituje na relevantnoj građi povijesti filozofije . Na poticajima koje nalazi u Fichteovom i Hegelovom pojmu vremena autor analizu usmjerava prema otkrivanju ontološkog smisla modernog susreta vremena i slobode, signifikacija kojega se događa u (...) pojmu slobodnog vremena.Author addresses the problem of comprehension of relationship between the free time and freedom. Firstly, the problematic concept is called forth through the description of an ontic structure of relations between a man and time. Secondly, the problem leads to the ontological thesis on the free time as the most originary linkage between a man and time, i.e. mode of human being . This thesis is investigated furthermore within the most relevant material in the history of philosophy . Finally, on the impulses found in Fichte’s and Hegel’s concept of time author turns his attention towards bringing about the ontological sense of the modern encounter of time and freedom which takes place in the concept of free time. (shrink)

This article lies at the intersection of two problems: the one concerning the potential of fictional works to inform us about our social reality and foster our understanding of its various aspects, and the one concerning their potential to engage with philosophical issues. I bring these two together by analyzing the hit television series Law and Order: Special Victims Unit. According to my interpretation, the series is informative about our social world, and it raises philosophical concerns about it. This makes (...) it well-equipped to fulfill the educative function attributed to mass art by Noël Carroll, and to stand out as an example of what he calls popular philosophy. To support this interpretation, I rely on contemporary views regarding the nature of our engagements with fictional narratives. I then explore how philosophical concerns are generated and I elaborate on the role they have in deepening one’s understanding of one’s social circumstances. I further show how the series provides innovative and independent philosophical knowledge by means specific to the medium of generic serialized fiction. The central part of my argument is an analysis of the narrative strategies which enable the informative and philosophical aspects of the series to generate the series’ educative function. (shrink)

Since the Enlightenment, a common assumption in much of Western philosophy has been that religious belief would decline. Yet this has not occurred. Religion's tenacity can be partly explained by considering it as a story. The fact that stories play a central role in human experience may help to explain why religion continues to appeal to so many in a supposedly technologically-advanced, secular age.

1. Savremeni čovek, priroda i civilizacija -- 2. Rad i stvararanje, verovanje i znanje.

In order to show the validity of here proposed conception of social ontology and its advantages over descriptive theories of social reality, which in the analysis of the socio-ontological status of human rights find only legally understood normativity as present in social reality, we will first lay out Searle’s interpretation of human rights. In the second step, we will introduce the methodical approach and basic concepts of our socio-ontological position, and explain the structure of the relationship between justice, law, morality, (...) social institutions and collective intentionality. At the end we will show how our theory of social ontology is better than Searle’s legal positivism in examining the ontological status of human rights. At the end, we show in what ways such a theory of social ontology more intuitively and with wider arguments explains the ontological status of institution of human rights than Searle’s legal positivism. (shrink)

Die vorliegende Arbeit berücksichtigt die Philosophie und Poetik der Geschichte und der Sprache a priori im poetischen und literarischen Werk von Peter Handke, in seinem poetologischen Essay Ich bin ein Bewohner des Elfenbeinturms und seinem Drama Die Fahrt im Einbaum oder das Stück zum Film vom Krieg, und zwar im Ausgang von der kantianischen Idee der Apriorität der Geschichte. Die Geschichte a priori ist, laut Kant, möglich, „wenn der Wahrsager die Begebenheiten selber macht und veranstaltet, die er zum voraus verkündigt“. (...) Die identische Idee vom Subjekt, das vor der Geschichte besteht, finden wir auch im poetischen Werk von Peter Handke, sowohl in seinen poetologischen Schriften, als auch in seinem dichterischen Werk. Das Ziel der Arbeit ist, durch eine immanente, phänomenologisch-hermeneutische Deutung der Werke des Philosophen und des Schriftstellers die unumstrittene enge Beziehung zwischen ihren geschichtsphilosophischen, bzw. – poetologischen Ideen aufzuweisen und einen allgemeinen philosophisch-dichterischen Rahmen für die Erklärung aller Geschichtsphilosophien ohne Ausnahmen zu geben. (shrink)

What is econophysics? What makes an econophysicist? Why are financial economists reluctant to use results from econophysics? Can we overcome disputes concerning hypotheses used in financial economics and that make no sense for econophysicists? How can we create a profitable dialogue betweenfinancial economists and econophysicists? How do we develop a common theoretical framework allowing the creation of more efficient models for the financial industry? This book moves beyond the disciplinary frontiers in order to initiate the development of a common theoretical (...) framework that makes sense for both traditionally trained financial economists and econophysicists. Unlike other publications dedicated to econophysics, this book is written by twofinancial economists and it situates econophysics in the evolution of financial economics. The major issues that concern the collaboration between the two fields are analyzed in detail. More specifically, this book explains the theoretical and methodological foundations of these two fields in anaccessible vocabulary providing the first extensive analytic comparison between models and results from both fields. The book also identifies the major conceptual gate-keepers that complicate dialogue between the two communities while it provides elements to overcome them. By mixing conceptual, historical, theoretical and formal arguments our analysis bridges the current deaf dialogue between financial economists and econophysicists. This book details the recent results in econophysics that bring it closer to financial economics. So doing, it identifies what remainsto be done for econophysicists to contribute significantly to financial economics. Beyond the clarification of the current situation, this book also proposes a generic model compatible with the two fields, defining minimal conditions for common models. Finally, this book provides a research agendafor a more fruitful collaboration between econophysicists and financial economists, creating new research opportunities. In this perspective, it lays the foundations for common theoretical framework and models. (shrink)

Jurisprudence has up until recently largely neglected international law as a subject of philosophizing. The Nature of International Law tries to offset against this deficiency by providing a comprehensive explanatory account of international law. It does so within an analytical tradition, albeit within the one which departs from the nowadays dominant method of the metaphysically-driven conceptual analysis. Instead, it adopts the prototype theory of concepts, which is directed towards determining typical features constitutive of the nature of international law. The book's (...) central finding is that those features are: normativity, institutionalization, coercive guaranteeing, and justice-aptness. Since typical features are context sensitive, their specificities at the international level are further elucidated. The book, finally, challenges the often raised claim that fragmentation is international law's unique feature by demonstrating that international institutional actors, particularly adjudicative ones, largely perceive themselves as officials of a unified legal order. (shrink)

The first part of the paper focuses on the current debate over the universality of human rights. After conceptually distinguishing between different types of universality, it employs Sen’s definition that the claim of a universal value is the one that people anywhere may have reason to see as valuable. When applied to human rights, this standard implies “thin” (relative, contingent) universality, which might be operationally worked-out as in Donnelly’s three-tiered scheme of concepts–conceptions–implementations. The second part is devoted to collective rights, (...) which have recently become a new topic of the human rights debate. This part provides the basis of political–philosophical justification and legal–theoretical conceptualization of collective rights, as rights directly vested in collective entities. The third part dwells on the problem of universality of collective rights. It differentiates between the three main collective entities in international law—peoples, minorities, and indigenous peoples—and investigates whether certain rights vested in these collectives might, according to Sen’s standard, acquire the status of the universal ones. After determining that some rights are, in principle, plausible candidates for such a status in international law, this paper concludes by taking notice of a number of the open issues that still need to be settled, primarily by the cooperative endeavor of international legal scholars and legal theorists. (shrink)

Ovaj rad se bavi metodološkim aspektima obnovljenih pravno-filozofskih nastojanja da se preispita pojam međunarodnog prava. Posle kratkog osvrta na istoriju pravne filozofije i ključne tačke Hartovog i Kelzenovog pozitivističkog stanovišta, u radu se dalje ispituje na koji način se savremene pravne teorije, kako u pozitivističkoj, tako i u ne-pozitivističkoj tradiciji, bave međunarodnim pravom. Poslednji deo rada predstavlja pokušaj da se skiciraju određene smernice za novi početak u filozofskoj obradi međunarodnog prava. Prvo, istorija rasprava u ovoj oblasti svedoči o tome da (...) su metodološki pravni teoretičari u pravu kada tvrde da nam utvrđivanje odgovarajućeg metoda pomaže u odgovoru na pitanje šta je pravo. Drugo, imajući na umu stalno promenjivu prirodu međunarodnog prava, odgovarajući metodološki pristup zahteva „evolucionarnu epistemologiju“ (D’Amato), koja teško da se može nazvati obeležjem analitičke jurisprudencije. Najzad, takva epistemologija je na kompleksan način povezana sa našim istraživanjem šta međunarodna pravda ili, bar, šta međunarodna „unutrašnja moralnost“ zahteva. (shrink)

In diesem Aufsatz wird das Verhältnis zwischen den Begriffen Gelassenheit und πόλεμοσ, von Heidegger als „Auseinanderset- zung“ übersetzt und aufgefasst, untersucht. Der Betrachtung liegt dabei die Frage zu Grunde, ob der späte Heidegger sich mit den Begriffen Gestell und Gelassenheit überhaupt noch im Sinne grundlegender Gestalten der mensch- lichen Lebensweise auseinandersetzt, so wie er es in den 30er Jahren tat und behauptete. Weitergehend wird die Beziehung des Begriffs der Gleichförmig- keit, verstanden als eine Folge der technischen Herrschaft über die Erde, (...) zu C. Schmitts Begriff der Neutralisierung als eine der Konsequenzen der zu- nehmenden Technisierung hergestellt und diskutiert. (shrink)

The aim of this article is to explore the ways and forms in which history is present, represented and used in Vygotsky’s theorizing. Given the fact that Vygotsky’s theory is usually described as a cultural-historical theory, the issue of history is necessarily implicated in the theory itself. However, there is still a gap between history as implicated in the theory and an explicit theorizing of history – both in Vygotsky’s writings and in Vygotskian scholarship. Therefore it is expected that it (...) would be fruitful to shed light on some possible pathways that can bridge this gap. The prevailing theoretical role of history in Vygotsky’s theory is to serve as a general framework which provides tools for the development of higher psychic functions. Thus, history is recognized as a formative context of psychic life. Further, history appears in Vygotsky’s writings also as a projected better future. All these uses of history presuppose an idea of history as linear progress. But Vygotsky also argues for a stronger epistemological claim – that history is the most powerful explanatory principle. After conceptual and theoretical reflection on history, some limitations of Vygotsky’s historicizing of the history of psychic development will be pointed out and related to general epistemological problems of historicizing. Finally, Vygotsky’s cultural-historical theory, an edifice built up in the 1930s but relying on the rich philosophical and psychological legacy available up to that time, will be positioned against the pluralistic, postmodern and hermeneutic turn in contemporary social and human sciences. (shrink)

The aim of this article is to explore the ways and forms in which history is present, represented and used in Vygotsky’s theorizing. Given the fact that Vygotsky’s theory is usually described as a cultural-historical theory, the issue of history is necessarily implicated in the theory itself. However, there is still a gap between history as implicated in the theory and an explicit theorizing of history – both in Vygotsky’s writings and in Vygotskian scholarship. Therefore it is expected that it (...) would be fruitful to shed light on some possible pathways that can bridge this gap. The prevailing theoretical role of history in Vygotsky’s theory is to serve as a general framework which provides tools for the development of higher psychic functions. Thus, history is recognized as a formative context of psychic life. Further, history appears in Vygotsky’s writings also as a projected better future. All these uses of history presuppose an idea of history as linear progress. But Vygotsky also argues for a stronger epistemological claim – that history is the most powerful explanatory principle. After conceptual and theoretical reflection on history, some limitations of Vygotsky’s historicizing of the history of psychic development will be pointed out and related to general epistemological problems of historicizing. Finally, Vygotsky’s cultural-historical theory, an edifice built up in the 1930s but relying on the rich philosophical and psychological legacy available up to that time, will be positioned against the pluralistic, postmodern and hermeneutic turn in contemporary social and human sciences. (shrink)

In this paper I follow Ted Nannicelli in the project of establishing boundaries of television works. I focus on serialized television works pertaining to a particular genre and I set out to provide an account of their identity. My claim is that external identity of such works is determined by their specific genre-affiliation, given the way in which generic norms determine the content of the series, namely, its characteristic storylines and regular set of characters. From the internal perspective, a series’ (...) identity is determined by the particular way in which it implements abstract generic norms. I describe the process of such implementation as creation of series-specific formulaic patterns, and I analyze different layers of works where such patterns are evident. My central claim is that series-specific formulaic patterns create a coherent set of norms which, through repeated instantiation in the series’ episodes, become associated with that particular series. The function of this set is to establish the series’ boundaries, and to maintain its identity when different modifications to the patterns are made. (shrink)

In dieser Arbeit werde ich versuchen zu zeigen, dass die Frage nach der Natur der Erde, die eine der ersten Fragen des frühen Kants ist, sowohl in der Kritik der Urteilskraft, als auch in dem schriftlichen Nachlass , wieder zum Zentrum seines philosophischen Denkens kommt. Der späte Kant verbindet diese Frage streng mit dem Prinzip subjektiver Zweckmäßigkeit und kritisiert im Opus postumum, insbesondere im Anschluss an den Übergang von den metaphysischen Anfangsgründen der Naturwissenschaft zur Physik, die übliche Erdauffassung als den (...) Besitz der menschlichen Gattung und findet, aufgrund des Zweckmäßigkeitsprinzips, welches für die teleologische Urteilskraft maßgebend ist, dass es notwendig ist, das menschliche Verhältnis zur Erde wesentlich mit Rücksicht auf die körperlich-geographischen Grenzen unserer Erkenntnis zu überprüfen. In der Kantischen Philosophie finde ich die Idee einer zweckmäßigen Geoethik, die sich mit dem Problem der menschlichen Sesshaftigkeit auf der Erde und mit ihrer räumlich-moralischen Orientierung in der Welt beschäftigt. Die Welt der Vernunftwesen wird sich daher ihrer geo-ethisch-rechtlichen Grenzen bewusst. Daher legt Kants Auffassung der Zweckmäßigkeit die Grundlage für die Formulierung einer Ekopolitik, die nach dem Zusammenwirken zwischen dem Menschen und seiner Umwelt fragt. (shrink)