Visual conscious perception could be grounded in a nonconscious sensorimotor domain. Although invisible, information can be processed up to the level of response activation. Moreover, these nonconscious processes are modified by actual intentions. This notion bridges a gap in the theoretical framework of O'Regan & Noë.

The seminal work by one of the most important thinkers of the twentieth century, Physics and Philosophy is Werner Heisenberg's concise and accessible narrative of the revolution in modern physics, in which he played a towering role. The outgrowth of a celebrated lecture series, this book remains as relevant, provocative, and fascinating as when it was first published in 1958. A brilliant scientist whose ideas altered our perception of the universe, Heisenberg is considered the father of quantum physics; he (...) is most famous for the Uncertainty Principle, which states that quantum particles do not occupy a fixed, measurable position. His contributions remain a cornerstone of contemporary physics theory and application. Book jacket. (shrink)

This is Werner S. Pluhar's translation of Immanuel Kant's Critique of Judgment (Kritik der Urtheilskraft) for Hackett Publications (Indianapolis, Indiana). ISBN 9780872200258 (paperback).

The contributions of few contemporary scientists have been as far reaching in their effects as those of Nobel Laureate Werner Heisenberg.

In nine essays and lectures composed in the last years of his life, Werner Heisenberg offers a bold appraisal of the scientific method in the twentieth century--and relates its philosophical impact on contemporary society and science to the particulars of molecular biology, astrophysics, and related disciplines. Are the problems we define and pursue freely chosen according to our conscious interests? Or does the historical process itself determine which phenomena merit examination at any one time? Heisenberg discusses these issues in (...) the most far-ranging philosophical terms, while illustrating them with specific examples. (shrink)

This lecture by Professor Werner Marx, of Freiburg University, was presented at the Moscow Hegel Convention on November 2, 1974. It is here translated for the first time by Professor James C. Risser, of Seattle University.

This article has two purposes. First, it aims to present a detailed analysis of the argument of “recognition” or even of the “fight for recognition”, which Hegel uses in his fragments from Jena treating of the system of philosophy, especially of the philosophy of spirit. It will be necessary to determine precedently by means of an exact interpretation the content of that expressions, in order to criticize and to compare, his original significance in Hegel with the theoretical application made by (...) Honneth. The special aim hereby is to correct and to explain the function of the “fight for recognition”, even in its sharpening significance as a “fight for life and death”, with relation to the genesis of the state of right. Second, the figure of “recognition” is related to Hegel’s Philosophy of right in the version of 1820. In this work, recognition participates in the theory of “institutions” which is analyzed by Honneth as well. Apart from the merits gained through the endeavour to introduce a classic philosophical theory into a conception of justice in society, we feel obliged to state an error in Honneth‘s interpretation in so far as he understands an institution as a simple social community of communication. For that reason, a conclusion based on a critical commentary can only include a negative recommendation, that means, not to follow those traces of interpretation but rather to defend and to consult the texts originally composed by Hegel. (shrink)

The treatise is engaged in kant's too little noticed aesthetic doctrine of symbolic representation. It furthermore is occupied with the relevance which this doctrine has to enlighten the self-Estimation of literary criticism (theory of literature). The treatise results that kant's doctrine is to be considered as an offer to solve many problems in actually literary criticism (theory of literature).

Tant que l’art fera partie du luxe, c’est-à-dire tant qu’il organisera sa rareté par l’effet de sa spéculation intellectuelle, il vivra une croissance infinie. Pour cela, il ne faut pas qu’il y ait d’inflation, c’est-à-dire qu’il faut respecter un certain numerus clausus d’artistes et d’œuvres. Le Wall Street de nos désirs et nos désillusions, c’est justement l’organisation de cette inflation, c’est – dans la continuité de Beuys – affirmer que chacun d’entre nous est capable d’être un artiste. Nous allons bombarder (...) le réel qui nous est fait de tous les réels qui vivent logés en nous pour en faire Le Wall Street de nos désirs et de nos désillusions, une bourse de nos valeurs inscrites dans une symbolique, jouée à la hausse et à la baisse dans un jeu qui va faire monter votre désir et donc armer une révolution dans le sens des saisons. (shrink)

Ziel dieser Untersuchung ist es, den Zusammenhang der kantischen Kritiken unter Wahrung einer transzendental-kritischen Perspektive nachzuweisen. Dazu wird zunächst eine Paraphrasierung der einzelnen Kritiken entwickelt und aus einem gemeinsamen erkenntnistheoretischen Horizont heraus interpretiert, der anschließend jeweils mit einschlägigen Positionen der Forschungsliteratur diskutiert wird. Der inhaltliche Schwerpunkt der Arbeit zielt auf eine besondere Einordnung der Leistung Kants: Eine Differenzierung der Bereiche "Metaphysik", "Transzendentalphilosophie" und "transzendentale Kritik" lässt Kants Standpunkt einheitlich bestimmen und zeigt unter der Berücksichtigung der Notwendigkeit für das menschliche Denken (...) die grundlegenden allgemeingültigen Strukturen des menschlichen Erkenntnisvermögens. Diese Akzentuierung der Betrachtung hat einige Verschiebungen des heute gelehrten Kant-Bildes zur Folge, die bes. den Kategorischen Imperativ und die sogenannte "Ästhetik" der Kritik der Urteilskraft betreffen. (shrink)

All of metaethical positions today can be replaced by a universal architecture of moral philosophy, all but one: moral realism. Here, I use the term “metaethics” to refer to any theory of ethics concerning the groundwork of ethics, on the one hand, and the inquiry of the use of philosophical words, concepts or methods on the other. In this article, I will present my hypothesis that in moral philosophy, we do not need any specialized metaethics at all. Metaethics as a (...) discipline of philosophy is only required by the work of moral realists, who try to show us a realm of values and norms that exist (per se) naturally, non-naturally or supernaturally. How can they know? The effort of metaethical realists cannot be proven either in ontology or in the philosophy of language or in cognitive science or in any meta-science that works en plus to ethics, because even in every additional discipline, we have to accept the presupposition of a validity of judgments. So, let us try it the other way around; we have to find a way to found ethics by following its structures, and that means, based on David Velleman’s concepts: a) We have to search for a ubiquitous point of ethical theory in its foundation – here, no kind of value or norm can be found that is not based on a universal formal structure of normativity. b) We have to start an empirical inquiry to collect norms and values in actual use. MFT, moral psychology and moral sociology are in charge here. The combination of such an abstract groundwork with mere empirical study has to be legitimized again. Hence, I am going to try to sum up the main ideas of such a project to show the relevance of a new architecture of moral philosophy today. There is a line of reasoning that addresses the possibility of a transcendental critique in practical philosophy; therefore, it has to look into the different notions of “intuition” in moral methods like it was used by Sidgwick (Rashdall, Green, Ross, Brentano, McTaggart) and Moore on the one hand and Brentano and Bergson on the other. In my view, there is a way to combine these perspectives using the two-level-model of Hare, Singer, Greene, where “intuition” is used to categorize habits and customs of the common sense morality in general while a critical reflection uses act-utilitarian calculus to provide a universal decision – in the sense of “concrete reason” – for any possible actor in a singular situation (Hegel, Peirce, Bloch etc.). The change between these levels may be explained by means of a pragmatistic kind of continuum of research with an ideal summum bonum in the long run and a concept of common sense morality as can be found in every group or society. (shrink)

In der jüngeren Philosophie entbrannte eine Debatte über den Geltungsanspruch ethischer Aussagen. Wie sich zeigen lässt, treten im Spektrum der metaethischen Positionen dialektische Begründungsmuster im Stile der vorkantischen Metaphysik auf. Die vorliegende Studie untersucht, ob sich die Metaethik auf ähnliche Weise „therapieren“ lässt wie die Metaphysik zu Kants Zeiten. Sie entwickelt dazu eine transzendentale Architektonik der Moralphilosophie und übergibt die Aufgabe der Moralforschung an empirische Wissenschaften, wobei eine pragmatistische Methodologie gewährleistet, dass diese unterschiedlichen Perspektiven nahtlos ineinander übergehenden.