Socially engaged art presents social situations to be understood, experienced, and evaluated as works of art while they simultaneously retain everyday non-art functionality. This article begins with an account of the definitional and evaluative concerns that socially engaged art engenders, outlining the debates around the relative importance of ethical and aesthetic values that result from this unsettled relationship between art and non-art. Based on this account, I argue that all socially engaged art requires successful performative bids that declare the work (...) to be art and that it is possible to identify the felicity conditions in which these bids are likely to be successful, as well as the perlocutionary effects that occur when a situation is categorized as art. I apply this analytic framework in a discussion and comparison of pieces by Santiago Sierra and Mierle Laderman Ukeles, demonstrating how this framework facilitates assessments that account for the works as art, while interrogating and evaluating the ethics of their categorization as art. (shrink)

Die Gedanken des folgenden Vortrags wurden erstmals am 11. November 1981 im Otto-Braun-Saal der Staatsbibliothek Preu6ischer Kulturbesitz in Berlin vorge­ tragen. Mit diesem Vortrag wurde eine Ausstellung eroffnet, in der die Staatsbiblio­ thek Preu6ischer Kulturbesitz Berlin zusammen mit dem Goethe-Museum Dussel­ dorf (Anton-und-Katharina-Kippenberg-Stiftung) und dem Hegel-Archiv der Ruhr-Universitat Bochum im Rahmen des sog. "Preu6en-Jahres" des 150. Todes­ 1 tages Hegels gedachte. Der Vortrag wurde in erweiterter und veranderter Form in der Rheinisch-Westfalischen Akademie der Wissenschaften am 20. Januar 1982 gehalten (...) - am Tage der Eroffnung der genannten Ausstellung im Goethe-Museum Dusseldorf. An der Diskussion beteiligten sich die Herren Walter Biemel, Heinz Gollwitzer, Walter Hinck, Georg Kauffmann, Clemens Menze, Detlef Muller, Klaus Wolfgang Niemoller, Ernst Vollrath. Die Diskussionsbeitrage brachten wichtige Prazisierungen, die ich aufzunehmen suche; zum Teil fuhrten die Erorte­ rungen aber auch zu F ragestellungen, deren Themen uber den Vortrag weit hinaus­ gehen und der Ausarbeitung bedurfen - zur Frage nach dem Verhaltnis zwischen Hegel und dem Kunsthistoriker Rumohr, nach der Wirkung Wilhelms von Hum­ boldt und der Hegelianer auf padagogischem Feld, nach dem Verhaltnis zwischen Preu6en und dem Reich im spateren 19. Jahrhundert, nach den kulturpolitischen Bemuhungen von heute. Ich habe zuerst versucht, diesen Vortrag weiter auszuarbeiten, dabei genaue Belege fur das Dargestellte zu geben und auch die vorliegende Literatur aufzuarbei­ ten. Diesen Versuch habe ich schlie61ich aufgegeben. (shrink)

The physiologist Johannes Müller’s doctrine of specific nerve energies had a decisive influence on neo-Kantian conceptions of the objectivity of knowledge in the 1850s - 1870s. In the first half of the nineteenth century, Müller amassed a body of experimental evidence to support his doctrine, according to which the character of our sensations is determined by the structures of our own sensory nerves, and not by the external objects that cause the sensations. Neo-Kantians such as Hermann von Helmholtz, F.A. Lange, (...) and Otto Liebmann took Müller’s doctrine to have far-reaching consequences for their epistemologies. Over the course of the 1850s - 1870s, these three neo-Kantians, each in his own way, argued that reflection on Müller’s doctrine ruled out a certain conception of the objectivity of knowledge. It ruled out the view that knowledge is objective in virtue of affording us information about objects in a mind-independent external world. -/- This paper traces how Helmholtz, Lange, and Liebmann developed their arguments for this view, and how each developed his own alternative conception of objectivity, according to which objectivity has nothing to do with a mind-independent world. Finally, the paper concludes by considering why these arguments modelled on Müller’s doctrine would have been so powerful against rival post-Hegelian conceptions of objectivity, especially those of scientific materialists like Ludwig Büchner. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

This volume is the French translation of part of a larger work published by the Otto Müller Verlag Salzburg in 1962 under the title: Mysterium Kirche in der Sicht der theologischen Disziplinen. The authors are two eminent German biblical scholars, Rudolph Schnackenburg and Karl Thieme. Schnackenburg in by far the longer section of the work treats of the nature and mystery of the Church in the New Testament ; in the second part Thieme deals with the mystery of the (...) Church and the christian understanding of the people of the Old Covenant. Both the original work and the present translation appeared before the promulgation of the Dogmatic Constitution Lumen Gentium. This fact, however, far from taking away from the interest of the work, adds rather to its theological and ecumenical value. Thieme insists in a special way on the ecumenical importance of pointing up the organic relation between the chosen people of the Old Law and New People of God of the Christian dispensation. (shrink)

Ist Geschichtsdarstellung ein transparentes Fenster zu einer faktischen Vergangenheit? Oder verlieren Fakten ihre Verbindlichkeit zugunsten der Repräsentation? Der vorliegende Band weist einen vermittelnden Weg zwischen diesen Extremen. Jenseits der positivistisch verstandenen historischen Fakten sowie der infolge des linguistic turn häufig behaupteten Unzugänglichkeit und Unentscheidbarkeit der faktischen Vergangenheit wird die Geschichtsdarstellung selbst als das eigentlich Greifbare zur Geltung gebracht. Geschichte ist demnach in ihrer Darstellung zu suchen – unabhängig davon, ob es sich um historiographische Quellen, literarische Texte, Gemälde oder um Museen (...) als mediale Darstellungsräume handelt. Die Beiträge gehen einem breiten Spektrum unterschiedlicher Dimensionen von Geschichtsdarstellung nach. Medien, Methoden und Strategien bilden dabei die zentralen Koordinaten, anhand derer Geschichtsdarstellung mit ihren narrativen und bildlichen Ausdrucksformen exemplarisch erörtert wird. Mit Beiträgen von Wolfgang Frühwald, Werner Goez, Thomas Kirchner, Wolfgang Müller-Funk, Otto Gerhard Oexle, Antonios Rengakos, Hermann Schäfer, Jörg Schönert, Howard Weinbrot, Horst Wenzel und Gernot R. Wieland. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THOMAS, THOMISMS, AND TRUTH BRUCE D. MARSHALL Saint Olaf College Northfield, Minnesota I HE GREAT, as Hegel's dictum has it, condemn the rest f us to the task of understanding them. We take our evenge upon the great, especialy upon great thinkers, by enlisting them for our own purposes, as our supporters and defenders in conflicts perhaps quite different from those in which they themselves were engaged. Thomas Aquinas (...) was a master, virtually without peer, at the intellectual enlistment of the great, and he himself has been perhaps as widely and variously recruited as any of those to whom he devoted his own attentions. When we enlist Thomas for our own purposes with some consistency and success, the result is a " Thomism," of which there have been many, sometimes quite conflicting varieties. My article " Aquinas as Postliberal Theologian " does not propose anything so developed as a Thomism, but perhaps at most a fragment of one.1 In their responses to it, Frederick J. Crosson and Louis 1 The Thomist 53 (1989) : 353-402. The interpretation of Thomas proposed there bears a family resemblance to that of some recent Thomisms and so is not wholly without precedent. Cf. Michel Corbin, Le chemin de la theologie chez Thomas D'Aquin (Paris: Beauchesne, 1974); Otto Herman Pesch, Die Theologie der Rechtfertigung bei Martin Luther und Thomas von Aquin (Mainz: Matthias-Grunewald-Verlag, 1967) ; idem, Thomas von Aquin: Grenze und Grosse mittelalterlichen Theologie, 2nd ed. (Mainz: MatthiasGrunewald -Verlag, 1989); Gerhard Ludwig Muller, "Hebt das Sola-FidePrinzip die Moglichkeit einer naturlichen Theologie auf? Eine Ruckfrage bei Thomas von Aquin," Catholica 40 (1986) : 59-96; Victor Preller, Divine Science and the Science of God (Princeton: University Press, 1967). Reference to these Thomisms should not, of course, be taken to constitute agreement with any particular claim one of them may make. 499 500 BRUCE D. MARSHALL Roy, O.P., argue that as a piece of Thomism-as the enlistment of Thomas in defense and support of a particular contemporary view of truth, meaning, and epistemic justification-it is at best unpromising. In so doing, they indicate, at least in part, what views on these matters they think Thomas can plausibly be enlisted to support, that is, the sort of Thomism they find more convincing. Great thinkers are not, however, defenseless against our efforts to recruit them for our ends. Especially in the case of one whose thought is as ramified, precise, and historically distant as is that of Thomas Aquinas, these efforts are likely to meet with some resistance. (Indeed, we will be inclined to distrust them if they claim not to.) We may even find ourselves compelled to refashion our own ends in order not to forgo plausible appeal to his precedent and support. Sometimes different Thomisms will no doubt include purposes distant enough from Thomas's own (as best we can grasp them) that it may be impossible to adjudicate conflicts between them by appeal to his texts. But in many cases it ought to be possible to decide reasonably between competing Thomisms (that is, to decide which more plausibly enlists Thomas for its own purposes) by assessing the amount and type of resistance each meets from the text of Thomas (of course this includes the possibility that competition between Thomisms reflects unresolved conflict within Thomas's own thought). In the present case the prospect of reasonable adjudication seems much increased by the fact that the large issues with which it is concerned -truth, meaning, and justification-tend to coalesce around what seems to be a straightforward matter of fact: whether Thomas taught that persons without Christian faith, and especially pre-Christian philosophers, knew, or were even able to know, God. Crosson and Roy both argue that the implausibility of my interpretation of Aquinas on these larger issues-the linking of a comprehensively coherentist account of justification an~ a contextualist account of meaning to Thomas's correspondence notion of truth-is especially clear in its attribution to Thomas of a posi- THOMA$, THOMISMS, AND TRUTH 501 tion he manifestly rejects: that a pre-Christian philosopher like Aristotle did not, and indeed could not, know God. This seems obvious to most modern Thomisms, which, however... (shrink)

Enrique Dussel's writings span the theology of liberation, critiques of discourse ethics, evaluations of Marx, Levinas, Habermas, and others, but most importantly, the development of a philosophy written from the underside of Eurocentric modernist teleologies, an ethics of the impoverished, and the articulation of a unique Latin American theoretical perspective. This anthology of original articles by U.S. philosophers elucidating Dussel's thought, offers critical analyses from a variety of perspectives, including feminist ones. Also included is an essay by Dussel that responds (...) to these essays. (shrink)

CHAPTER ONE THE PHILOSOPHER MOSAIC IN NAPLES Ever since the discovery in Torre Annunziata of a duplicate1 of the Villa Albani mosaic showing a group of ...

Excerpt from Die Metaphysik und Ethik des Pseudo-Dionysius Areopagita: Im Systematischen Zusammenhange DargestelBis auf den heutigen Tag ist die sogenannte areopagitische Frage noch nicht gelost, obwohl die Litteratur uber dieselbe bereits eine betrachtliche ist. Die erste Erwahnung der areopagitischen Schriften fand auf einer Zusammenkunft der monophysitischen Severianer und der Katholiker zu Konstantinopel im Jahre 532 statt. Bei dieser Konferenz beriefen sich die ersteren auf dieselben, wahrend die letzteren ihre Echtheit bestritten. Aber der Protest hielt nicht lange an; vielmehr hielt man (...) bis zum funfzehnten Jahrhundert an der Authentie dieser Schriften fest, und sowohl in der romischen wie in der syrischen und giechischen Kirche galten sie fur "wunderbare und fast gottliche Schriften." Da begann endlich im funfzehnten Jahrhundert der gelehrte und scharfsinnige Kritiker Laurentius Valla von neuem den Kampf gegen ihre Echtheit, ein Kampf, der bis auf unsere Zeit noch nicht entschieden ist. Die einen suchten mit allen erlaubten und unerlaubten Mitteln die Echtheit der areopagitischen Schriften nachzuweisen, wahrend die anderen im Gegensatz zu ihnen die Unechtheit derselben darzulegen sich bemuhten. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.". (shrink)