"For the first time, the authors present the most important iconographic sources for German mythology and heroic legends and discuss them based on the latest research. A focus is placed on interpretation and on new technical methods for autopsy and visual documentation. The geographic scope includes Scandinavia, England, and Germany, and the time frame extends from the period of the Roman Empire to the late Viking Age"--Provided by publisher.

In lieu of an abstract, here is a brief excerpt of the content:Wilhelm Griesinger: Psychiatry between Philosophy and PraxisKatherine Arens (bio)AbstractThis essay discusses Wilhelm Griesinger’s seminal work on mental illness, Mental Pathology and Therapeutics (1867, trans. 1882), in the context of transcendental idealism, as an outgrowth of the work of Kant, Herbart, and Hegel. Griesinger drew on an adaptation of Hegel’s dialectical model of history and science to offer both a new way to interpret mental illness as a (...) product of an individual’s long-term interactions with both nature and culture and a new norm for therapeutic practice based on the patient’s role in his community and history.Mental Pathology and Therapeutics rests on Griesinger’s adaptation of the Hegelian dialectic to the context of pragmatic science, first by adopting its model of the mind, then by describing the etiology of mental disease and a taxonomy of its forms. Griesinger’s work thus stands in a largely unacknowledged tradition alive as late as Sigmund Freud and Jacques Lacan.KeywordsGriesinger, history of psychiatry/psychology, idealism, Hegel, dialecticIn the nineteenth century, Wilhelm Griesinger (1817–68) emerged as a leader in a range of fields: modern-day psychiatric clinical practice, neuropathology, and diagnostics of mental diseases. 1 Griesinger was a theoretician, a clinician, a textbook author, and the founding editor of major professional organs in his field during the political and social ferment in the German-speaking world that allowed new, more socially responsible institutional practices to be considered by intellectual communities. As a consequence of 1849 German civil reforms, theory and practice became mutually enlightening, actually allowing Griesinger to implement his theories into concrete institutional reforms in the German mental health system.Wilhelm Griesinger’s education and career were in many ways typical for his generation. He enrolled at the University of Tübingen in 1834 as a medical student; there, he became politically active (as a member of a forbidden fraternity), and, like many of his contemporaries, became familiar with Hegelian philosophy. After holding several private positions, he was appointed an associate professor (ausserordentlicher Professor) for pathology, “materia medica” and history of medicine at Tübingen in 1847. In 1848, he was called to Kiel; in 1850, to Egypt. Tübingen reappointed him as a full professor for clinical medicine and head of the university clinic in 1854. By 1860, he had moved to Zurich in a professorship for the medical clinic, where, starting in 1863, he was a key person in the planning of a new clinic for mental diseases—the Burghölzli, where Jung later worked. By 1865, he went to Berlin, as director of the Charité (mental institution), among other positions, and he wrote extensively about reform in asylum practice until his premature death in 1868.To a degree, the eminence of this career is contradicted today by his reputation. Contemporary wisdom describes Griesinger as a synthesizer [End Page 147] rather than an innovator, a man who mixed medical psychology with psychology and psychiatric practice, allowing neurology to take a major role in the treatment of mental disease. 2 In one version, Griesinger simply pulled the clinic and the laboratory together, and so bridged Romanticism (i.e., speculative natural philosophy) and materialism (i.e., empirical science) while failing to effect crucial modern reforms. 3 In other descriptions, Griesinger is identified as an activist (Doerner 1981), a key player in the debates between the Hegelian left and right about the reformulation of public institutions (cf. Verwey 1985), 4 or a typical (but effective) member of the intellectual elite of his age. 5 None of these options explains the attractive or threatening aspects of his clinical practice, or suggests why a psychiatrist of his rank could have been so thoroughly refuted after his death. 6The discussion which follows will try to remedy this lack by setting Griesinger’s approach to mental illness in the context of a transformation of a model from philosophy into medical practice. Griesinger’s scientific context strongly combined philosophical theorizing and empirical practice, a synthesis that later generations tended to denigrate as a “speculative” approach to a branch of medicine that required a more empirical foundation. Drawing on an adaptation of Hegel’s dialectical model of history and... (shrink)

ArgumentThe paper is based on a hitherto unexplored document (audiotape of an interview accompanied by a German transcript) from 1953, located in the Freud Papers at the Library of Congress. It contributes to a better understanding of the impact of Freud and of Psychoanalysis on personalities from the exact sciences, here represented by the noted applied mathematicians Richard von Mises and Hilda Geiringer from Vienna. The detailed discussion of the interview sheds some new light on the different roles of Kraus (...) and Freud in the Vienna culture, on the Vienna Jugendkulturbewegung (youth culture movement) during WWI in which Geiringer was involved, on Freud’s and Siegfried Bernfeld’s standing around 1930 among German philosophers and psychologists, and on Wilhelm Fließ’ theory of periodicity, which von Mises—based on his attitude as an applied mathematician—defended against superficial accusations. Finally, new biographical material is provided for von Mises and the remotely related Freud family, and for Geiringer’s and von Mises’ early lives. The interview, which was taken during the Cold War, also allows conclusions as to how politics influenced the memories and views of the participants. Part of the aim of the paper is historical documentation of unknown material (letters by Karl Kraus and Wolfgang Köhler, one book review by Wilhelm Ostwald, a file on Richard Pfennig), including some correction of erroneous information in the literature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 281 g. The Problematics of History. Two types are distinguished: the more general neoidealism, especially the Italian, which will be treated in subsequent volumes; and the more technical examination of historical knowledge by Dilthey, Simmel, Spengler, Windelband, Rickert, M/insterberg, Weber, Troeltsch, Meinecke, and Huizinga. Without exaggerating it, Lamanna points to the strain of "inquietude" and restlessness which shows itself in much of the early twentieth-century philosophizing, especially (...) in its attacks on rationalism, and which serves to foreshadow the greater anxieties that will be portrayed in the second volume of the trilogy. I add only two small observations, not by way of criticism, but merely to supplement the expositions (which seem to me to be excellent) of two men whom I happen to know well. Giuseppe Prezzolini appears with Papini (as he should) as a founder and leader o[ the pragmatist periodical Leonardo. Whereas Papini's adventures in philosophical romance were quite extravagant, Prezzolini's contributions were satirically ironical His L'Arte di persuadere, which to a hasty reader might well appear as a "manuale per i bugiardi" (p. 308), really appears, in view of his subsequent career in La Voce and in his Vita di Macehiavelli as a brilliant Macchiavellian satire. Similarly there is an undercurrent of genial satire in the pragmatisms of James and Schiller. The criticism in Dewey's social philosophy of what he refers to as the bourgeois Utilitarian liberalism and individualism of early nineteenth-century Britain appears in Lamanna 's pages (as in other scholarly European works) as a criticism of "Americanism." Dewey called his political philosophy a "new individualism" which was about the same as the doctrines of European social democrats. It was very democratic in contrast to the liberalism of the early utilitarians. But this early individualistic liberalism is no more American than it is European. Certainly Dewey's democracy is at least as American as the "Americanism" which he criticized. If we must use these terms, we could say that the socalled "Americanization of Europe" coincided with the Europeanization of America. James was politically an individualist and Dewey was a socialist; both were equally American and equally concerned to be cosmopolitan. These terminological problematics are not intended as a criticism of Lamanna's exposition of Dewey's philosophy, which seems to me one of the very best of the many I have read. On p. 245 "Cominger" should be Commager. HERBERT W. SCHNEIDER Claremont, California Aus den A nfiingen der Psychoanalyse. Briefe an Wilhelm Fliess. A bhandlungen und Notizen aus den Jahren 1887-1902. By Sigmund Freud. (Frankfurt am Main: S. Fischer Verlag, 1962. Copyright, Imago Publishing Co., London, 1950.) This selection of the letters, notes and treatises sent to the Berlin physician and biologist Wilhelm Fliess makes fascinating reading today, twenty-five years after Freud's death. Most of this material originates in the years 1893-1901 and therefore covers not only the period of Freud's shift from neurology to psychology but also the period of his most vigorous creativity in psychoanalysis itself, namely the publication together with his predecessor, Josef Breuer, of Studien iiber Hysterie. It is the period of his self-analysis which laid the groundwork for psychoanalytic therapy, the years during which he conceived and published his basic work Interpretation of Dreams. It is also the time when he wrote Sexuality in the Etiology of Neuroses, Ueber den Traum, and Zur Psychopathologie des Alltagslebens. 282 HISTORY OF PHILOSOPHY Included in this volume of papers sent to Fliess is The Draft of a Psychology written in a burst of enthusiasm during three weeks in the autumn of 1895 (pp. 305-384 of the text). This important paper deals not only with emotive life but with the origin of cognitive thought, a topic which went in part into Chapter 7 of the Interpretation of Dreams. In this paper Freud still tries to combine his ideas of the physiology of the brain with his psychological and psychopathological findings. It is therefore a watershed of his intellectual endeavors, although Freud abandoned on the whole the effort to incorporate a theory of cognitive thought into his writings. Some rudiments of the Draft reappeared, however, in Das Ich und das... (shrink)

_Abstract_: The recent proliferation of the term “_Psychological Humanities_” (PH) raises many questions, not least of which is the wide variety of ways in which the term is employed. After noting some of this variety, we focus on a related question that has been insufficiently discussed: the extent to which PH represents a genuinely new contribution and approach, and to what extent it represents a renaming. To address this question, we examine examples of past efforts to theorize the relation between (...) psychology and the humanities. We explore Dilthey’s argument in favor of “two sciences” and C.S. Snow’s description of “two cultures”, which offer somewhat different models of the relations between science and the humanities. We then discuss the application of these models to the discipline of psychology, first by Dilthey himself and later by Sigmund Koch, noting similarities to descriptions of the project for PH as currently described. We question the need for a renaming of the project and call attention to the risk of PH exhibiting its own form of presentism while critiquing the presentism of (in) “mainstream” psychological science. _Keywords_: Psychological Humanities; Wilhelm Dilthey; C.P. Snow; Sigmund Koch; Philosophical and Theoretical Psychology _Cosa c’è in un nome? Le Psychological Humanities e la logica del presentismo_ _Riassunto_: L’uso crescente del lemma _Psychological Humanities_ solleva diversi problemi, non ultimo l’ampia varietà di modi in cui questo è impiegato. Dopo aver portato l’attenzione su alcuni usi di questo lemma, ci concentreremo su una questione collegata, fin qui trattata in maniera insoddisfacente: fino a che punto le _Psychological Humanities_ rappresentano un contributo e un approccio davvero innovativo e in che misura sono solo una nuova denominazione. Per affrontare questo problema, prenderemo in esame alcuni tentativi compiuti in passato per trattare il rapporto tra psicologia e discipline umanistiche. Prenderemo in considerazione l’argomento di Dilthey in favore delle “due scienze” e la posizione di C.S. Snow circa l’esistenza delle “due culture”, che offrono modelli leggermente diversi rispetto alla relazione tra scienza e discipline umanistiche. Discuteremo poi l’applicazione di questi modelli alla psicologia, seguendo dapprima lo stesso Dilthey per poi considerare il modello di Sigmund Koch, mettendo in risalto le loro affinità con le descrizioni correnti del progetto delle _Psychological Humanities_. Discuteremo poi la necessità di una nuova denominazione per questo progetto per richiamare l’attenzione sul rischio che le _Psychological Humanities_ possano esibire una propria forma di presentismo mentre criticano il presentismo della scienza psicologica “mainstream”. _Parole chiave_: Psychological Humanities; Wilhelm Dilthey; C.P. Snow; Sigmund Koch; Psicologia filosofica e teoretica. (shrink)

"An illuminating and powerful reading of three of the most important contemporary professedly antireligious thinkers... stinging critiques of Freud, Marx, and Nietzsche."-C. Stephen Evans, Society of Christian Philosophers.

ArgumentAfter having measured the velocity of the nervous impulse in the 1850s, Helmholtz began doing research on the temporal dimensions of visual perception. Experiments dealing with the velocity of propagation in nerves were carried out occasionally for some fifteen years until their final publication in 1871. Although the temporal dimension of perception seems to have interested Helmholtz less than problems of geometry and space, his experiments on the time of perception were technically rather subtle and seminal, especially compared with experiments (...) performed by his contemporaries, such as Sigmund Exner, William James, Rudolf Hermann Lotze, Ernst Mach, Wilhelm Volkmann, and Wilhelm Wundt. Helmholtz’s conception of the temporal aspects of perception reflects the continuity that holds between psychophysiological research and the Kantian philosophical background. (shrink)

A comprehensive account of denial viewed not only psychoanalytically but also philosophically.

A consideration of the ethical implications of an aesthetic view of life, _The Question of Value _reintroduces the Nietzschean imperative to weigh the things of the world anew. James S. Hans assumes that we must and do value the world we live in every day. Rejecting the deconstructionist view, which is always willing to defer the question of value because there are no grounds for considering it, he argues that we continue to measure the world in spite of the apparent (...) lack of reason for doing so, and that we ought therefore to give serious thought to the way we make our choices. The book begins with the premise that the major task Nietzsche set for the Western world has yet to be undertaken in its fullest sense and connects this task to Heidegger’s mode of questioning in his later work and to Freud’s reflections on the death instinct and the pleasure principle. The study’s central premise is that Nietzsche was correct in diagnosing the ills of our culture and in prescribing a cure because he came to recognize the essential connection between time and revenge. He saw that the desire for revenge stems from our disgust at being temporal creatures and that a new system of values will only be possible once we overcome that self-loathing and the endless acts of revenge that stem from it. This is the most difficult of human tasks, but it is the only one worth attempting once one is able to see the full consequences of the human desire for revenge. Instead of being a critical discussion of Nietzsche’s, Heidegger’s, or Freud’s work, then, _The Question of Value _is an attempt to think through their ideas and to implement them in our world in a new way. It establishes the necessity to affirm the value of time and seeks to provide a framework through which such an affirmation of temporality can take place on a larger ethical scale. (shrink)

In an 1896 letter to Wilhelm Fliess, the first and primary confidante for his fledgling ideas, the young Sigmund Freud wrote: “I see that you are using the circuitous route of medicine to attain your first ideal, the physiological understanding of man, while I secretly nurse the hope of arriving by the same route at my own original objective, philosophy. For that was my original ambition, before I knew what I was intended to do in the world.”1 When (...) philosophy is mentioned in his later, published, writings, it will normally be an occasion for Freud to disavow any such connection with the enterprise of psychoanalysis, a repeated gesture of denial that naturally only goes to show how profound the relationship must really be. For many years now, Jonathan Lear has been one of the great mediators between the worlds of philosophy and psychoanalysis, showing us what they have to learn from each other, and what they have difficulty 1 accepting from each other. In these lectures he explores a connection between a stance toward oneself that is furthered in the psychoanalytic session, and a stance towards one‟s life to which Kierkegaard gives the name „irony‟. I will begin my remarks with some thoughts about the general picture of irony presented in Professor Lear‟s lectures, and its relation to certain philosophical claims for the role of what is variously called „critical reflection‟, „self-consciousness‟, or the metaphor of “stepping back” from some aspect of one‟s thought or engagement in the world. I will then focus on the idea of self-knowledge at play in the lectures and the role of something called „expression‟ in this context. (shrink)

"Der geschichtliche Sinn, welcher schon das Altertum auszeichnete, bewahrte sich auch auf unserm Gebiete, und es hat schon in fruher Zeit nicht an Versuchen gefehlt, den Entwicklungsgang des Wissens bis zu einem gewissen Termine zu schildern. Nach Diogenes von Laerte, einem freilich nicht immer vollig zuverlassigen Gewahrsmann, hat schon ein Schuler des Aristoteles, der als Naturforscher bekanntere Theophrast, Geschichtswerke uber Arithmetik, Geometrie und Astronomie verfasst, von denen sich jedoch hochstens insofern eine Spur erhalten hat, als nach den ausgezeichneten Untersuchungen von (...) Diels bei einer ganzen Reihe spatlateinischer und spatgriechischer Autoren Anklange an historische Angaben Theophrasts zu finden sind. Ahnliches gilt von der angeblich geometrischen Schrift des Xenokrates, deren ebenfalls Diogenes Erwahnung tut." [...] Der bedeutende Philosoph und Philosophiehistoriker Dr. Wilhelm Windelband (1848-1915) gilt als Begrunder der sudwestdeutschen Schule (auch Badische Schule ), die eine Richtung des Neukantianismus darstellt. Windelbands Hauptaugenmerk galt der Abgrenzung von Natur- und Kulturwissenschaften. Sein wichtigster Schuler war Heinrich Rickert. Sigmund Gunther lebte von 1848 - 1923 und gilt als einer der wichtigsten Mathematikhistoriker. Er wurde mit der Dissertation "Studien zu theoretischen Photometrie" promoviert. In dem vorliegenden Werk gehen beide Autoren ausfuhrlich auf die geschichtlichen Hintergrunde der Naturwissenschaften und der Philosophie ein. Das Buch erschien ursprunglich als funfter Band im "Handbuch der klassischen Altertums-Wissenschaft" und wurde 1888 erstmals veroffentlicht. Der Verlag der Wissenschaften verlegt historische Literatur bekannter und unbekannter wissenschaftlicher Autoren. Dem interessierten Leser werden so teilweise langst nicht mehr verlegte Werke wieder zugangig gemacht. Das vorliegende Buch ist ein unveranderter Nachdruck der Originalausgabe.". (shrink)

This article elaborates a claim, first introduced by Wilhelm Dilthey, that metaphysics represents an illusory flight from the tragedy of human finitude. Metaphysics, of which psychoanalytic metapsychologies are a form, transforms the unbearable fragility and transience of all things human into an enduring, permanent, changeless reality, an illusory world of eternal truths. Three “clinical cases” illustrate this thesis in the work and lives of a philosopher and two psychoanalytic theorists: Friedrich Nietzsche and his metaphysical doctrine of the eternal return (...) of the same, Sigmund Freud and his dual instinct theory, and Heinz Kohut and his theoretical language of the self. It is contended that the best safeguard against the pitfalls of metaphysical illusion lies in a shared commitment to reflection on the constitutive contexts of all our theoretical ideas. (shrink)

This collection of writings on aesthetics includes selections from Theodor Adorno, Walter Benjamin, Mikhail Bakhtin, Sigmund Freud, Martin Heidegger, Amy Mullin, Friedrich Nietzsche, and Frederich Wilhelm Joseph von Schelling. This collection may still be available as a print-on-demand title at the Ryerson University bookstore.

This study attempts a systematic philosophical examination of C. G. Jung's understanding of the unconscious and, more particularly, of his understanding of das Selbst . Chapter 1 brings into focus the historical context of Jung's discussion by briefly examining the understanding of the unconscious in the work of four leading figures in late 19th century psychology: Wilhelm Wundt, Pierre Janet, Theodore Flournoy, and Sigmund Freud. Chapters 2 through 5 trace the development of Jung's thinking on the nature of (...) the unconscious and on the self; a close textual analysis is made of his writings from the earliest lectures, the Zofingia lectures , to his last major work, Mysterium Conjunctionis . ;Under philosophical scrutiny, Jung's theoretical positions are revealed to be somewhat inconsistent or simply inadequate. Jung does not offer to philosophy a rigorous, carefully worked out theoretical reflection on the nature and structure of the human being. Yet, this said, it is also true that Jung does have something to say on this issue, and it is the effort of this study to give theoretical coherence to Jung's reflections. ;Thus, as re-constructed, Jung's position may be stated as follows: The unconscious is an intelligent, transpersonal structure irreducible to consciousness. As an intelligent structure, the unconscious maintains identity-in-difference, and for this reason, Jung suggests, unconscious intellectual processes are irreducible to conscious intellectual processes which "discriminate." The supra-intelligent, transpersonal unconscious structure is a subject; the self is the supra-intelligent, transpersonal unconscious subject. While the self, the unconscious subject, is irreducible to the conscious subject , the conscious subject remains, nevertheless, a manifestation of the self. The ego and the self are mutually dependent or cor-related. ;In the conclusion of this study, I turn to the thought of Martin Heidegger to help elucidate the concerns of Jung in a more rigorously philosophical manner. (shrink)

Starting from two paintings by Salvador Dalì (The Enigma of William Tell and Autumnal Cannibalism), the article explores Sigmund Freud and Carl Gustav Jung’s idea of erotic cannibalism. The fear of being eaten is an archetype of the collective unconscious, as fairy tales clearly reveal. Following Jacques Derrida’s reflections, the author suggests that the fear of being eaten is not limited to anthropophagic cultures, because there is a sort of symbolic cannibalism which has to do with the capacity for (...) annihilation. The petrifying gaze of Medusa, described by Jean Paul Sartre, is a good example of this symbolic cannibalism. On the opposite side of the spectrum, compared to the petrifying gaze, we find the recognizing look of a mother toward her child. For the child, the mother embodies the good subject, which is reassuring and nonthreatening (the fairy who stands in contrast to the devouring ogre in fairy tales). Sara Ruddick explicitly refers to this motherhood model in her book Maternal Thinking, where she lays out the methodology for the ethics of care. The maternal, or recognizing gaze, as the opposite of Medusa’s gaze portrayed by Sartre, is well described in a compelling text by the Italian novelist Luigi Pirandello. At the same time, it plays an important role in Georg Wilhelm Friedrich Hegel’s The Phenomenology of the Spirit. Finally, the article returns to Salvador Dalì, showing how in his life, the artist experienced the Other’s gaze in both forms: the objectifying one, represented by the artist’s father (portrayed in The Enigma of William Tell), and the recognizing one, embodied by his partner Gala (portrayed in Autumnal Cannibalism). (shrink)

o objetivo deste artigo é discutir a aproximação teórica entre duas vertentes distintas de pensamento que, inicialmente, pode parecer improvável: a psicanálise e o marxismo. O texto discorre sobre a reflexão da gênesis do problema político, interpretando sociedade e indivíduo como inter-relação da natureza humana, conectando, a partir desse princípio, o problema político e o problema psicológico, este se situando como base original daquele. Portanto, no entrecruzamento de sociedade, poder político e natureza humana, expande-se um campo de investigação que se (...) abre a diversas possibilidades, inclusive à aproximação teórica entre as ideias de Marx e Freud. Dentre diversos autores que discutem o freudomarxismo e o posicionamento de Sigmund Freud, diante das ideias de Karl Marx, será dada exclusividade a Wilhelm Reich, Herbert Marcuse e a Ludwig Marcuse. Para uma crítica às ideias de Herbert Marcuse e análise da inter-relação entre marxismo e psicanálise, por sua vez, recorre-se ao filósofo marxista Louis Althusser e a outros analistas e críticos dessas mesmas ideias. (shrink)

The paper maps out an alternative to a behavioural (economic) approach to business ethics. Special attention is paid to the fundamental philosophical principle that any moral ‘ought’ implies a practical ‘can’, which the paper interprets with regard to the economic viability of moral agency of the firm under the conditions of the market economy, in particular competition. The paper details an economic understanding of business ethics with regard to classical and neo-classical views, on the one hand, and institutional, libertarian thought, (...) on the other hand. Implications are derived regarding unintentional and passive intentional moral agency of the firm. The paper moves on to suggest that moral agency can be economically viable in competitive ‘market’ interactions, which is conventionally disputed by classical/neo-classical and institutional, libertarian economics. The paper here conceptualises active moral agency of the firm as the utilisation of ethical capital in firm--stakeholder interactions. This yields a reinterpretation of instrumental stakeholder theory. (shrink)

It is doubtless appropriate to read The Interpretation of Dreams according to the image of the journey which Sigmund Freud describes in a letter to Wilhelm Fliess:The whole thing is planned on the model of an imaginary walk. First comes the dark wood of the authorities , where there is no clear view and it is easy to go astray. Then there is a cavernous defile through which I lead my readers—my specimen dream with its peculiarities, its details, (...) its indiscretions and its bad jokes—and then, all at once, the high ground and the open prospect and the question: “Which way do you want to go?”1This walk has nothing of the nonchalant about it. Rather, it is strewn with tests and trials, as is usually the case in the “myth of the hero” or of the “conquistador,” which we know played a major role in Freud’s thought and in that of his disciples. The progress, in epic poetry, moves toward a discovery, the founding of a city, by means of difficult stages and combats. Every “discourse” capable of attaining a goal distant from its prolegomena finds its appropriate metaphor in the hero’s progress, or in the voyage of initiation. Discursivity then becomes the intellectual equivalent of the epic’s trajectory. At the time of its publication, Freud found his book insufficiently probing, and imperfect in its discursivity. He criticized himself for having failed to link properly his arguments . Doubt was momentarily cast on the achievement of the main goal…. But such severity was not to persist.But one can also read the work by discerning its framing devices. Several authors mentioned in the first chapter reappear at the work’s conclusion. Such a return is far from fortuitous; it is the result of an extremely well-calculated strategy. Another framing system which has been noticed by many readers is the one, shortly before the end of the book, which returns to a line from Virgil that Freud had placed as an epigraph on the title page: Flectere si nequeo superos, Acheronta movebo. This line, because of its repetition at two crucial points in the book, traces its message in the form of an emblem. When it breaks in, it makes explicit that the dream mechanism is the return of the repressed:In waking life the suppressed material in the mind is prevented from finding expression and is cut off from internal perception owing to the fact that the contradictions present in it are eliminated—one side being disposed of in favor of the other; but during the night, under the sway of an impetus towards the construction of compromises, this suppressed material finds methods and means of forcing its way into consciousness.Flectere si nequeo superos, Acheronta movebo.2 1. Sigmund Freud to Wilhelm Fliess, 6 Aug. 1899, Freud, The Origins of Psychoanalysis: Letters to Wilhelm Fliess, Drafts and Notes, 1887-1902, ed. Marie Bonaparte, Anna Freud, and Ernst Kris, trans. James Strachey , p. 290.2. Freud, The Interpretation of Dreams, ed. and trans. Strachey , p. 647; my emphasis. The Latin is translated in n. 1 on that page of Freud’s text: “If I cannot bend the High Powers, I will move the Infernal Regions.” All further references to this work, abbreviated I, will be included in the text. Another framing device is created by the theme of the prophetic dream, discussed at the outset of the first chapters and taken up again, with the ambivalence of denial and concession, in the final paragraph of the book. Jean Starobinski, professor emeritus at the University of Geneva, has devoted studies to Montaigne, Diderot, Rousseau, Saussure, and modern French poets. As an M.D., he is familiar with psychoanalysis and participates in the editorial board of La Nouvelle Revue de Psychanalyse . Some of his recent research deals with the history of melancholia; his most recent books are Montaigne in Motion and Rousseau . He was awarded the Balzan Prize in 1984. (shrink)

The paper reconstructs in economic terms Friedman's theorem that the only social responsibility of firms is to increase their profits while staying within legal and ethical rules. A model of three levels of moral conduct is attributed to the firm: (1) self-interested engagement in the market process itself, which reflects according to classical and neoclassical economics an ethical ideal; (2) the obeying of the "rules of the game," largely legal ones; and (3) the creation of ethical capital, which allows moral (...) conduct to enter the market process beyond the rules of the game. Points (1) and (2) position the Friedman theorem in economic terms while point (3) develops an economic revision of the theorem, which was not seen by Friedman. Implications are spelled out for an instrumental stakeholder theory of the firm. (shrink)

The article reconstructs, in economic terms, managerial business ethics perceptions in the Japanese consumer market for fast-moving daily consumption products. An economic, three-level model of moral agency was applied that distinguishes unintentional moral agency, passive intentional moral agency and active intentional moral agency. The study took a qualitative approach and utilized as empirical research design an interview procedure. The study found that moral agency of Japanese firms mostly extended up to unintentional and intentional passive moral agency. Certain myopic managerial views (...) were found to affect active moral agency. This leaves room for business ethics program that aim at the development of active moral agency. (shrink)

The article suggests that in a modern context, where value pluralism is a prevailing and possibly, even ethically desirable interaction condition, institutional economics provides a more viable business ethics than behavioural business ethics, such as Kantianism or religious ethics. The article explains how the institutional economic approach to business ethics analyses morality with regard to an interaction process, and favours non-behavioural, situational intervention with incentive structures and with capital exchange. The article argues that this approach may have to be prioritised (...) over behavioural business ethics, which tends to analyse morality at the level of the individual and favours behavioural intervention with the individual’s value, norm and belief system, e.g. through ethical pedagogy, communicative techniques, etc. Quaker ethics is taken as an example of behavioural ethics. The article concludes that through the conceptual grounding of behavioural ethics in the economic approach, theoretical and practical limitations of behavioural ethics, as encountered in a modern context, can be relaxed. Probably only then can behavioural ethics still contribute to raising moral standards in interactions amongst the members (stakeholders) of a single firm, and equally, amongst (the stakeholders of) different firms. (shrink)

In the present paper I shall first summarize Popper's criticism of the traditional method of definition, and then go on to comment critically on his own views on the form and function of so-called nominalist definitions.

Neben Leben und Werk des Konfuzius stehen seine Lehren im Zentrum der auch heute noch aufschlussreichen Betrachtung Richard Wilhelms aus dem Jahre 1925. Durch zahlreiche Ausspruche des 'Meisters' wird der Leser an 'Die Einheitslehre' und 'Die Organisation der menschlichen Gesellschaft' herangefuhrt. Dabei werden 'Das Buch der Wandlungen', 'Die Richtigstellung der Namen' und 'Die Sitte' intensiv besprochen. Abschliessend untersucht Wilhelm Konfuzius' rationalistische Haltung gegenuber der Esoterik. Der umfangreiche Anmerkungsapparat erleichtert den Zugang zu den uberlieferten Quellen.

Der Untersuchung geht es um einen Systemvergleich zwischen Kant und Fichte anhand zentraler Lehrstucke ihrer theoretischen Philosophie. Die Philosophien Kants und Fichtes werden daruber hinaus gegenuber Rousseau, Jacobi, Schiller, Schelling und Hegel systematisch abgegrenzt.

The paper critiques the relationship between personalist ethics and institutional economics, and accepts that institutional economics can be difficult to reconcile with humanistic management that builds on personalist ethics. Even so the paper connects impersonalist ethics with institutional economics. On this ground, the paper demonstrates how theory and practice of personalist humanist management can lean on impersonalist ethics, i.e., institutional economics. Three pathways are laid out for such leanings. It is argued that to understand these alignments is important to improve (...) the success of humanistic management, when a market economy context is given. The paper further contends that personalist humanistic management may imply abandoning the market economy when it positions itself in opposition to institutional economic reasoning that underpins the market economy. (shrink)

Excerpt from Die Lehre vom Gewissen: Ein Beitrag zur Ethik Der nachfolgenden Schrift liegt ein gleichnamiger Vortrag zum Grunde, welchen ich am Anfange des vergangenen Jahres in Darmstadt und einige Monate spater auch in Giessen vor einer grosseren Versammlung gehalten habe. Der Gegenstand hat mich, seit ich mich selbstandig mit der Ethik beschaitige, lebhaft angezogen; ich entschloss mich sogleich zu einer grundlicheren Bearbeitung, und sie wurde fruher zu Stande gekommen sein, hatte ich nicht bald darauf Giessen verlassen, und ware ich (...) nicht wahrend des ersten Jahres meines Heidelberger Lebens fast ausschliesslich auf akademische Thatigkeit hingewiesen worden. Wie die Abhandlung jetzt vorliegt, hat sie mit dem ersten Entwurf nichts gemein als die Ansicht so wie einige Reste rhetorischer Sprache, welche ich nicht habe tilgen wollen. Das erorterte Thema hat im Laufe der beiden letzten Decennien aus mancherlei Ursachen das wissenschaftliche Nachdenken der Theologen und Philosophen in erhohtem Grade auf sich gelenkt. Von allgemeineren systematischen Werken abgesehen sind ihm auch mehrere monographische Untersuchungen gewidmet worden. Meine Schrift tritt daher in eine ziemlich angewachsene Reihe anderer, welche ebenso ungleich an Auffassung wie an Umfang die Tiefe des Problems aufs Neue vor Augen stellen, aber auch zu wiederholtem Bin gehen auf dessen Schwierigkeit anzufeuern geeignet sind. Das ausfuhrlichste Werk ist: Die Lehre von dem Gewissen, dargestellt von Dr. Rudolph Hofmann, Leipzig 1866; auf dieses ist denn auch im Folgenden am Meisten Rucksicht genommen worden. 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)