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Felix Kaufmanns Wissenschaftstheorie Hans-Georg Zilian. X KAUFMANN, DIE ÖKONOMEN UND DAS A PRIORI Bei den österreichischen Grenznutzentheoretikern, mit deren Arbeiten sich Kaufmann vor allem auseinandersetzte, ist von ...

Debates about sensitivity reading reflect current disputes about the concept and functions of literature. As the article argues, advocates and opponents of sensitive reading not only argue about different understandings of what expertise and specialized knowledge mean. They also hold opposing ideas about the structure and impact of texts.

Justice, equality, and righteousness—these are some of our greatest moral convictions. Yet in times of social conflict, morals can become rigid, making religious war, ethnic cleansing, and political purges possible. Morality, therefore, can be viewed as pathology-a rhetorical, psychological, and social tool that is used and abused as a weapon. An expert on Eastern philosophies and social systems theory, Hans-Georg Moeller questions the perceived goodness of morality and those who claim morality is inherently positive. Critiquing the ethical "fanaticism" of (...) Western moralists, such as Immanuel Kant, Lawrence Kohlberg, John Rawls, and the utilitarians, Moeller points to the absurd fundamentalisms and impracticable prescriptions arising from definitions of good. Instead he advances a theory of "moral foolishness," or moral asceticism, extracted from the "amoral" philosophers of East Asia and such thinkers as Ludwig Wittgenstein and Niklas Luhmann. The moral fool doesn't understand why ethics are necessarily good, and he isn't convinced that the moral perspective is always positive. In this way he is like most people, and Moeller defends this foolishness against ethical pathologies that support the death penalty, just wars, and even Jerry Springer's crude moral theater. Comparing and contrasting the religious philosophies of Christianity, Daoism, and Zen Buddhism, Moeller presents a persuasive argument in favor of amorality. (shrink)

Anhand dreier paradigmatischer Positionen des bioethischen Diskurses wird dargestellt, inwiefern diese von ihren Leitbegriffen abhängig sind. Dabei darf eine Ansicht nicht vom bioethischen Diskurs exkludiert werden, nur weil sie metaphysische Begründungsweisen impliziert. Vielmehr ist auf einer moralphilosophischen Ebene jede Position zunächst allein theorieimmanent danach zu beurteilen, ob sie ihre Kriterien konsistent aus den rational zu begründenden Leitbegriffen entwickelt. Dann können die Ansichten in ein Gespräch miteinander gebracht werden, das mögliche Einseitigkeiten zutage treten lässt. Erst in einem zweiten Schritt geht es (...) um eine rechtsethische Engführung, wobei eine moralphilosophische Korrektur nach ethischen Kriterien angebracht ist, wenn es bei rechtsethischer Betrachtung nicht möglich ist, der Instrumentalisierungsgefahr hinreichend vorzubeugen; dann kann es Aufgabe sein, religiöse Bedeutungspotentiale, die säkularistischen Ansichten verborgen bleiben müssten, in eine öffentliche Sprache zu übersetzen. Jedenfalls sollte eine Rechtsethik ihre Ergebnisse anhand moralphilosophisch relevanter Intuitionen überdenken, sodass ein Ansatz, der vorwiegend an Interessen orientiert ist, hinterfragt werden kann. (shrink)

This article examines whether European integration and identity are prerequisites for a common constitution, or whether they can result from the process through which the European member states give themselves a constitution; in the latter case integration may be considered the main task and challenge for the European constitutive process, especially when we seek to formulate the basic rights, the preamble or other symbols. In order to be able to engage in the process of developing a common constitution Europeans have (...) to assume first of all that there already are common experiences and values in Europe that can bring about the intended results. What we invoke are events and memories that connect the citizens of the European Union. Understood in this way, the search for a European constitution is itself a necessary condition for initiating European identity. By consequence, there is no predetermined concept of a European constitution, rather there is an ideal of political unity that needs to be realized in practice. (shrink)

ZusammenfassungDer Beitrag befasst sich am Beispiel von Christian August Vulpius’ Roman Rinaldo Rinaldini mit frühen Formen moderner Fanfiction. Die Fortsetzungen des Romans von fremder Hand arbeiten in unterschiedlicher Weise daran, jene Probleme, die im Original ungelöst bleiben, zu beheben und der kontingenten Ereignisfolge ein Telos zu verleihen. Das Beispiel zeigt, dass Fanfiction die unrealisierten Möglichkeiten literarischer Werke nutzt, indem sie durch eigenwillige Lektüren die Zwangsläufigkeit von Handlungsverläufen hinterfragt und alternative Welterklärungsmodelle entwirft. Zugleich lässt sich an Vulpius’ Roman beobachten, inwiefern Vorlage (...) und Fanfiction hier in einem Wechselverhältnis stehen. Die Untersuchung von Fanfiction eröffnet damit auch Perspektiven für eine netzwerkförmige Literaturgeschichtsschreibung.Using Christian August Vulpius’ novel Rinaldo Rinaldini as an example, this article deals with early forms of modern fanfiction. The unauthorized sequels to the novel explore different ways to remedy problems that remain unsolved in the original version and to find a telos for the contingent sequence of events. The example shows that fanfiction makes use of the unrealized possibilities of literary works by questioning the inevitability of plot developments through idiosyncratic readings and designing alternative models for explaining the world. At the same time, Vulpius’ novel demonstrates the extent to which the original novel and the works of fanfiction are interrelated. The study of fanfiction thus also opens up perspectives for a network-based historiography of literature. (shrink)

A partir de trois positions paradigmatiques du discours bioéthique, il est démontré dans quelle mesure ces positions sont dépendantes de leurs propres concepts porteurs. Ce faisant, aucun point de vue ne doit être exclu du discours bioéthique pour la seule raison qu’il implique un fondement métaphysique. En outre, au niveau philosophico-moral, chaque position doit être jugée d’abord de façon théoriquement immanente pour voir si elle développe ses critères de manière cohérente, à partir des concepts porteurs établis rationnellement. Puis, différents aspects (...) peuvent entrer en dialogue permettant l’apparition de potentielles unilatéralités. Ce n’est que dans un deuxième temps qu’il s’agit d’interpréter du point de vue juridico- éthique et d’entreprendre une correction philosophico-morale selon les critères éthiques si dans le cadre d’un examen juridico-éthique il n’est pas possible d’empêcher le danger de l’instrumentalisation de façon satisfaisante. Ensuite, la tâche consiste à traduire en langue publique les potentiels religieux de l’interprétation censés occulter les aspects laïques. Une éthique du droit devrait certainement refléter ses résultats grâce aux intuitions philosophico-morales pertinentes afin de pouvoir questionner l’approche orientée en priorité vers les intérêts. (shrink)

Die Frage, ob Europa sich dazu durchringt, eine politische Identität zu schaffen oder dabei bleibt, eine Gemeinschaft zweiter Ordnung zu sein, wird den weiteren Weg der europäischen Integration bestimmen. Bedingung einer politischen Identität ist gewiss eine europäische Öffentlichkeit, sodass die Bürger in der Lage sind, die Entscheidungen des europäischen politischen Systems anzuerkennen, indem sie an den wesentlichen Diskussionen teilnehmen. Drei Konzepte von Öffentlichkeit sollen dazu dienen, die europäische Öffentlichkeit als Kommunikationszusammenhang zu verstehen, der auf Netzwerken basiert. Die Ergänzung der „public (...) sphere“ durch den „public discourse“ spiegelt das Bemühen wider, die nationalen Ideen zu transzendieren: Wir sprechen nicht von einer europäischen Öffentlichkeit, sondern diese ist gestaltet als Netzwerk von nationalen Teilöffentlichkeiten, hervorgegangen aus Ereignissen, die eine wesentliche Bedeutung für Europa haben. In dieser Weise kann eine europäische Identität entstehen, indem man das politische Interesse der Bürger auf Themen von gemeinsamer Relevanz lenkt. (shrink)

Pitanje izgrađuje li Europa politički identitet ili ostaje zajednica drugog reda odredit će put europske integracije. Uvjet političkog identiteta je zasigurno europska javnost; na taj način su građani sposobni prihvatiti odluke europskog političkog sustava sudjelujući u relevantnim raspravama. Tri koncepta javnog će poslužit će pri razumijevanju europske javnosti kao međusobne povezanosti zajednice temeljene na mrežama. Nadopunjavanje »javne sfere« »javnim diskursom« odražava nastojanje nadilaženja nacionalnih ideja: ne govorimo o jednoj europskoj javnosti, nego je ona zamišljena kao mreža parcijalnih nacionalnih javnosti, koje (...) izviru iz događaja koje imaju određen značaj za Europu. Tako se europski identitet može stvoriti fokusiranjem političkih interesa građana na teme od zajedničkog značaja. (shrink)

The question if Europe brings itself to build a political identity or remains with being a community of second order will determine the following way of the European integration. The condition of the political identity sure enough is a European public, so that the citizens are able to accept the decisions of the European political system by participating in the relevant discussions. Three concepts of public shall serve to understand the European public as interrelation of community, basing on networks. The (...) supplementation of the “public sphere” by the “public discourse” reflects the effort to transcend the national ideas: We are not speaking of one European public, but it is designed as network of partial national publics, arising from events which have certain importance for Europe. That way, a European identity can be generated by focusing the political interest of citizens on themes of collective significance. (shrink)

La question de savoir si l’Europe est en train de construire une identité politique, ou si au contraire elle demeure une communauté de second ordre, déterminera le chemin de l’intégration européenne. La condition déterminante de l’identité politique est le public européen afin que les citoyens soient capables d’accepter les décisions du système politique européen en participant aux débats pertinents. Trois concepts du public serviront à la perception du public européen comme interconnexion d’une communauté reliée par des réseaux. L’enrichissement de la (...) « sphère publique » par un « discours public » reflète la tentative de dépasser les idées nationales : on ne parle pas d’un public européen, mais d’un réseau de publics nationaux partiels, émanant des événements significatifs pour l’Europe. De cette façon, l’identité européenne peut être créée en focalisant les intérêts politiques des citoyens sur des sujets communs. (shrink)

Na temelju tri paradigmatske pozicije bioetičkoga diskursa pokazuje se u kojoj su mjeri one ovisne o svojim vodećim pojmovima. Pritom se iz bioetičkoga diskursa ne smije isključiti neko gledište samo zato što implicira metafizički način utemeljenja. Štoviše, na moralno-filozofskoj razini, svaku poziciju treba prosuđivati najprije teorijski imanentno, s obzirom na to da li svoje kriterije razvija konzistentno iz vodećih pojmova koji se mogu racionalno utemeljiti. Potom različiti pogledi mogu stupiti u razgovor koji dopušta pojavljivanje mogućih jednostranosti. Tek u drugom koraku (...) radi se o pravno-etičkom tumačenju pri kojem se poduzima moralno-filozofska korektura prema etičkim kriterijima ako u pravno-etičkom razmatranju nije moguće na zadovoljavajući način spriječiti opasnost instrumentalizacije. Nakon toga se kao zadaća može postaviti to da se u javni jezik prevedu religijski potencijali tumačenja, koji bi morali ostaviti skrivenima sekularne poglede. Jedna bi etika prava svakako trebala reflektirati svoje rezultate pomoću moralno-filozofijski relevantnih intuicija kako bi se moglo propitivati pristup koji je prvenstveno orijentiran prema interesima. (shrink)

On grounds of three paradigmatic stances in bioethical discourse we will introduce the level of their dependence on their leading notions. All trough, we mustn’t exclude a certain point of view out of bioethical discourse just because it implies a metaphysical foundation. In fact, on a morally-philosophical level, every stance should be judged first as a theoretically immanent, considering whether it evolves its criteria consistently out of the leading notions which could be rationally founded. Successively, different views may join into (...) a dialogue which allows the occurrence of potential one-sidedness. Only this second step is concerning legally-ethical explanation with a morally-philosophical correcture of ethical criteria, in case that a legally-ethical consideration doesn’t give us a possibility to prevent the danger of instrumentalisation in a proper manner. Only after, the aim to translate the religious potentials of explanation into a common language can be set, and the secular views would have to be left concealed. Ethics of law should certainly be able to reflect its results using morally-philosophical relevant intuitions, so approach, mainly oriented towards interests, could be questioned. (shrink)

Introduces contemporary American philosophy of technology through six of its leading figures. The six American philosophers of technology whose work is profiled in this clear and concise introduction to the field—Albert Borgmann, Hubert Dreyfus, Andrew Feenberg, Donna Haraway, Don Ihde, and Langdon Winner—represent a new, empirical direction in the philosophical study of technology that has developed mainly in North America. In place of the grand philosophical schemes of the classical generation of European philosophers of technology, the contemporary American generation addresses (...) concrete technological practices and the co-evolution of technology and society in modern culture. Six Dutch philosophers associated with Twente University survey and critique the full scope and development of their American colleagues’ work, often illustrating shifts from earlier to more recent interests. Individual chapters focus on Borgmann’s engagement with technology and everyday life; Dreyfus’s work on the limits of artificial intelligence; Feenberg’s perspectives on the cultural and social possibilities opened by technologies; Haraway’s conception of the cyborg and its attendant blurring of boundaries; Ihde’s explorations of the place of technology in the lifeworld; and Winner’s fascination with the moral and political implications of modern technologies. American Philosophy of Technology offers an insightful and readable introduction to this new and distinctly American philosophical turn. Contributors are Hans Achterhuis, Philip Brey, René Munnik, Martijntje Smits, Pieter Tijmes, and Peter-Paul Verbeek. (shrink)

In this book Han Thomas Adriaenssen offers the first comparative exploration of the sceptical reception of representationalism in medieval and early modern philosophy. Descartes is traditionally credited with inaugurating a new kind of scepticism by saying that the direct objects of perception are images in the mind, not external objects, but Adriaenssen shows that as early as the thirteenth century, critics had already found similar problems in Aquinas's theory of representation. He charts the attempts of philosophers in both periods to (...) grapple with these problems, and shows how in order to address the challenges of scepticism and representation, modern philosophers in the wake of Descartes often breathed new life into old ideas, remoulding them in ways that we are just beginning to understand. His book will be valuable for historians interested in the medieval background to early modern thought, and to medievalists looking at continuity with the early modern period. -/- . (shrink)

Beherrschten vor 20 Jahren noch Industriekonglomerate, Energiekonzerne und Banken die Rangliste der wertvollsten Unternehmen, wurden diese längst von Internetgiganten wie Google, Apple, Amazon und Tencent abgelöst. Digitale Technik ist allgegenwärtig: Wir tragen Hochleistungsrechner in unseren Taschen herum, Waschmaschinen können sich mit dem Internet verbinden. Doch erschöpft sich darin das Neue am digitalen Kapitalismus? 0Philipp Staab beleuchtet den digitalen Kapitalismus aus unterschiedlichen Perspektiven, um ihn präziser auf den Begriff zu bringen. Er zeigt, wie digitale Überwachungs- und Bewertungspraktiken in immer mehr Bereiche (...) der Wirtschaft vordringen und dabei die soziale Ungleichheit verschärfen. Das Spezifische am digitalen Kapitalismus, so Staab, ist die Herausbildung 'proprietärer Märkte': Kam es früher darauf an, Dinge herzustellen und mit Gewinn zu verkaufen, geht es im Zeitalter der Unknappheit um das Eigentum an den Märkten selbst. (shrink)

The work of Thomas White represents a systematic attempt to combine the best of the new science of the seventeenth century with the best of Aristotelian tradition. This attempt earned him the criticism of Hobbes and the praise of Leibniz, but today, most of his attempts to navigate between traditions remain to be explored in detail. This paper does so for his ontology of accidents. It argues that his criticism of accidents in the category of location as entities over and (...) above substances was likely aimed at Francisco Suárez, and shows how White’s worries about the analysis of location were linked with his broader cosmological views. White rejects real qualities, but holds that the quantity of a substance is somehow distinct from its bearer. This reveals a common ground with some of his scholastic interlocutors, but lays bare a deep disagreement with thinkers like Descartes on the nature of matter. (shrink)

Loneliness in medicine is a serious problem not just for patients, for whom illness is intrinsically isolating, but also for physicians in the contemporary condition of medicine. We explore this problem by investigating the ideal physician-patient relationship, whose analogy with friendship has held enduring normative appeal. Drawing from Talbot Brewer and Nir Ben-Moshe, we argue that this appeal lies in a dynamic form of companionship incompatible with static models of friendship-like physician-patient relationships: a mutual refinement of embodied virtue that draws (...) both persons together. The ideal physician-patient relationship has a dialectical character that fosters each member's improvement of phenomenologically recognizing and embodying moral virtues. A key component of this dynamic is a commitment to the common goal of the patient's health, realized through joint interactivities and conversations over time. The physician's presence to the patient's suffering—understood best as an alienating phenomenological condition for the patient—orients and discloses possibilities for virtuous caregiving by structuring the meanings of the goals, conversations, and joint narrative constitutive of their relationship. Presence to suffering, paradoxically, is perhaps an important prerequisite for this dynamic partnership. These activities dialectically build an interpretive horizon of understanding through which moral goods and character refinement—in and for the other—may become revealed for both persons in their shared being-in-the-world. This analysis of suffering, mood, and revealing of (possible) moral goods has implications for addressing the modern problem of loneliness for patients and physicians, who are increasingly inhibited from building flourishing relationships with each other. (shrink)

Machines will attain human levels of intelligence by the year 2040, predicts robotics expert Hans Moravec. And by 2050, they will have far surpassed us. In this mind-bending new book, Hans Moravec takes the reader on a roller coaster ride packed with such startling predictions. He tells us, for instance, that in the not-too-distant future, an army of robots will displace workers, causing massive, unprecedented unemployment. But then, says Moravec, a period of very comfortable existence will follow, as (...) humans benefit from a fully automated economy. And eventually, as machines evolve far beyond humanity, robots will supplant us. But if Moravec predicts the end of the domination by human beings, his is not a bleak vision. Far from railing against a future in which machines rule the world, Moravec embraces it, taking the startling view that intelligent robots will actually be our evolutionary heirs. "Intelligent machines, which will grow from us, learn our skills, and share our goals and values, can be viewed as children of our minds." And since they are our children, we will want them to outdistance us. In fact, in a bid for immortality, many of our descendants will choose to transform into "ex humans," as they upload themselves into advanced computers. We will become our children and live forever. In his provocative new book, the highly anticipated follow-up to his bestselling volume Mind Children, Moravec charts the trajectory of robotics in breathtaking detail. A must read for artificial intelligence, technology, and computer enthusiasts, Moravec's freewheeling but informed speculations present a future far different than we ever dared imagine. (shrink)