Zusammenfassung Der Beitrag verbindet die Daten aktueller DSB-Bestandserhebungen und der 10. koordinierten Bevölkerungsvorausberechnung des Statistischen Bundesamtes zu einer interdisziplinären Studie über die voraussichtliche Mitgliederentwicklung des organisierten Sports. Durch die Berücksichtigung der derzeit denkbaren Minimal- und Maximalvarianten soll dabei der Einfluss des demografischen Wandels auf die Sportentwicklung empirisch eingegrenzt werden. Ziel ist es, sowohl absolute als auch altersstrukturelle Konsequenzen für die Zukunft des DOSB aufzuzeigen. Sich abzeichnende Chancen, Risiken und Ressourcen werden hierbei gesondert hervorgehoben und auf entsprechende Forderungen an den organisierten (...) Sport abgeleitet. (shrink)

By the standard of popular approval, the South African state has no legitimacy, since only whites are enfranchised and blacks are being denationalized. This institutionalized politicization of ethnicity increasingly erodes the efficiency of private and state institutions alike. Enforced ethnic identities without representative leadership undermine proposed liberal arrangements of negotiated power-sharing as well as the government policy of cooptation. In the absence of political democracy, politicized labor relations substitute for restricted mobilization elsewhere. There are three basic responses to this legitimation (...) crisis of the South African state: 1) the radical left response of revolutionary reversal of power 2) the reformist business response of co-optation and 3) the technocratic government response of further political separation with increased economic collaboration. (shrink)

Self-management interventions are a heterogeneous group of interventions that are regarded as important tools for the management of chronic diseases. They consist of a broad range of techniques and are available for a large variety of chronic organic as well as mental conditions or illnesses, which are by definition generally chronic. These interventions aim that the individual concerned takes substantial responsibility for managing the symptoms, treatment, and physical and psychosocial consequences associated with having a chronic medical condition, disability or disease. (...) Alternate terms used in this context, among others, are self-care... (shrink)

Wenn die Therapie an eine Grenze kommt und keine Aussicht auf Heilung besteht, wenn Leiden und Schmerz ubermachtig werden, stellt sich haufig die Frage: "Wie mochte ich sterben?" Dann wird fur immer mehr Menschen der Suizid zum Ausdruck eines selbstbestimmten Sterbens. Hierzu ist in Politik und Gesellschaft eine heftige Debatte entbrannt, besonders um die Frage, ob ein assistierter Suizid vom arztlichen Ethos gedeckt und somit straffrei sein kann. In dieser Publikation diskutieren Politiker, Juristen, Mediziner, Theologen und Ethiker diese Fragen kontrovers (...) und bieten vielfaltige Ansatze fur eine kritische gesellschaftliche Debatte wie auch fur die personliche Urteilsbildung. Ein wichtiger Beitrag zu einem aktuellen Thema - fur Fachleute, Interessierte und Betroffene. (shrink)

Natural languages come in two different modalities. The impact of modality on the grammatical structure and linguistic theory has been discussed at great length in the last 20 years. By contrast, the impact of modality on linguistic data elicitation and collection, corpus studies and experimental (psycholinguistic) studies is still underinvestigated (van Herreweghe/Vermeerbergen 2012; Orfanidou et al. 2015). In this paper, we address specific challenges that arise in judgement data elicitation and experimental studies of sign languages. These challenges are related to (...) the socio-linguistic status of the Deaf community and the larger variability across signers within the same community, to the social status of sign languages, to properties of ;he visual-gestural modality and its interface with gesture, to methodological aspects of handling sign language data, and to specific linguistic features of sign languages. While some of these challenges also pertain to (some varieties of) spoken languages, other challenges are more modality-specific. In addition, the special combination of the challenges discussed in this paper seems to be a specific facet empirical research on sign languages is faced with. In addition, we discuss the complementarity of theoretical approaches and experimental studies and show how the interaction of both approaches contributes to a better understanding of sign languages in particular and linguistic structures in general. (shrink)

The ecological crisis has long since reached global proportions, so that environmental problems can no longer be tackled solely within national borders. This anthology opens intercultural perspectives on environmental ethics and hightlights the potential of non-European traditions of thought for exploring alternative paths.

Using the example of cross-cultural philosophy’s relation to disciplinary philosophy, this article seeks to think through some of the issues relevant to diversifying philosophy as an academic discipline. Guided by James Tully’s ruminations on non-domination, it attempts to make a case for a practice of philosophy which is more attuned to its social situatedness in a postindustrial, liberal society. Within this context, it argues that disciplinary philosophy must seek to contribute to making meaning of our place in the world.

Drawing on select works of Adorno, we will first rehearse his reasons for a rejuvenation of philosophy and apply them to philosophers working on world philosophical traditions. We will then analyse Adorno’s arguments pertaining to the theory–praxis relation to ascertain whether his thought could accommodate a study of world philosophical traditions for the simple reason that they are present in a particular society. Shifting our focus slightly, we reflect upon how current ways of professional philosophizing affect the study of world (...) philosophical traditions. As the example of Māori philosophy demonstrates, current philosophical practices seem to delimit the search for the unconventional in academic philosophy. Through its philosophical appropriation, the so-called unconventional tends to mimic conventional patterns in academic philosophy. We will then attempt to find reasons to critique this process within the Adornoian framework itself. The conclusion draws together different strands of the discussion and delineates some paths to take forward the world philosophies project in an Adornoian spirit. (shrink)

Modal dependence logic was introduced recently by Väänänen. It enhances the basic modal language by an operator = (). For propositional variables p 1, . . . , p n , = (p 1, . . . , p n-1, p n ) intuitively states that the value of p n is determined by those of p 1, . . . , p n-1. Sevenster (J. Logic and Computation, 2009) showed that satisfiability for modal dependence logic is complete for nondeterministic (...) exponential time.In this paper we consider fragments of modal dependence logic obtained by restricting the set of allowed propositional connectives. We show that satisfiability for poor man’s dependence logic, the language consisting of formulas built from literals and dependence atoms using ${\wedge, \square, \lozenge}$ (i. e., disallowing disjunction), remains NEXPTIME-complete. If we only allow monotone formulas (without negation, but with disjunction), the complexity drops to PSPACE-completeness.We also extend Väänänen’s language by allowing classical disjunction besides dependence disjunction and show that the satisfiability problem remains NEXPTIME-complete. If we then disallow both negation and dependence disjunction, satisfiability is complete for the second level of the polynomial hierarchy. Additionally we consider the restriction of modal dependence logic where the length of each single dependence atom is bounded by a number that is fixed for the whole logic. We show that the satisfiability problem for this bounded arity dependence logic is PSPACE-complete and that the complexity drops to the third level of the polynomial hierarchy if we then disallow disjunction.In this way we completely classify the computational complexity of the satisfiability problem for all restrictions of propositional and dependence operators considered by Väänänen and Sevenster. (shrink)

Alberto Fragio, Martina Philippi und Josefa Ros Velasco (Hrsg.), Metaphorologie, Anthropologie, Phänomenologie. Neue Forschungen zum Nachlass Hans Blumenbergs, Freiburg u. a.: Karl Alber 2019.

Das Buch eröffnet mit Hans Blumenberg und Paul Ricœur einen Problemhorizont hermeneutischen Geschichtsdenkens: Die Frage, wie die Geschichte angesichts ihrer Diskontinuität in der Moderne noch zu denken sein kann, irritiert immer auch die eigene Identität und provoziert ein Denken von Geschichte und Identität, das sich möglichen Revisionen gegenüber offen zeigt. Und es erlaubt eine immer wieder neue Aneignung und Interpretation des Selbst in Auseinandersetzung mit der eigenen Kultur, Geschichte und Wirklichkeit.

In lieu of an abstract, here is a brief excerpt of the content:Sikh Philosophy as a Philosophy-of-PracticeMonika Kirloskar-Steinbach (bio)Some recent publications on Indian philosophy argue that the colonial narrative about the philosophical traditions from the subcontinent was erroneous. It wrongly suggested that the erstwhile Brahmanic thought embodied by the darśanas was an exhaustive representation of philosophical activity on the subcontinent and that this activity came to a grinding halt with the onset of European modernity. In an attempt at rectifying (...) this story, one path proposed by philosopher Vrinda Dalmiya (Dalmiya 2016, p. 125) is to cognize and fix the "epistemophilic excesses" in the field, that is, the obsessive compulsion in conventional academic philosophy to engage in theory for theory's sake. In the study of Indian philosophy, this malady manifests as the practice of channeling philosophical analysis solely through a darśanic framing. This monofocal lens, however, is unable to reflect either the diversity of practices on the ground or values like intellectual freedom that drive some such practices.Arvind-Pal Mandair's Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World (Bloomsbury, 2022), discussed here in this forum, speaks to these concerns and offers a possible way forward. Sikh Philosophy advocates a liminal perspective from which to engage with the set of philosophical practices that emanated on the subcontinent around the figure of Guru Nanak (1469–1539) and the teachings of the Sikh gurus (gurmat). In the first part of my response, I will bring into this conversation Mandair's philosophical orientation to ask whether and how he would contribute to that debate. In the second part, I will project the haumai—one concept doing much of the work in Sikh Philosophy—as one viable path that may be able to contribute to the correction of the epistemophilia currently afflicting a judicious study of world-philosophical traditions.In my limited understanding, Mandair's rendition of the haumai may serve as one component that could be implemented fruitfully in broadening the perspective on Indian philosophy. Mandair observes that a postcolonial sensibility demands a philosophical orientation that does not continue its proprietary attitude toward philosophical positions. I share his view. Instead of parading these positions as possessions that embellish one's academic finesse, they should be considered as ways of navigating life adequately. In doing so, however, the making of such navigational routes may profit from a deliberate reflection on them from different standpoints. [End Page 348]Halting Exclusivist Historiographical Trends in PhilosophyTwo recent handbooks on Indian philosophy reflect the growing awareness that changes in the field's self-understanding are imperative, should imperialist and colonial historiographies that affect this understanding be upturned. Jonardon Ganeri's editorial introduction to the Oxford Handbook of Indian Philosophy—"Why Indian Philosophy? Why Now?"—argues that students of Indian philosophy should overcome the routinized fixation on the classical darśanas. In developing their accounts, they should factor in the "regionality, vernaculars, subaltern communities, [and] eccentrics" through which "scholarly networks, nodes of philosophical activity, transnational encounters, and contexts of philosophical invention" arose on the subcontinent (Ganeri 2017, p. 2). This broader approach would, in his view, not only be viable in halting the elitist and exclusivist historiography that was the default mode in the recent colonial past. In addition, it would be better equipped to grasp the richness of practices on the ground.Accordingly, his Handbook departs from the handbook genre on one core point: instead of delivering a supposedly comprehensive study of positions that would be indispensable to the reader to understand the intricacies of the field marked out as Indian philosophy, this Handbook chooses to narrate one multi-perspectival story about practices on the subcontinent that were philosophically motivated and are worthy of study today. It suggests through this move that there are other such possible stories that can be narrated. Relatedly, Purushottama Bilimoria and Amy Rayner's History of Indian Philosophy strives as well to make a case to go beyond the darśanic mold. It includes a variety of philosophical positions located on its peripheries. For example, Sikh philosophy, which notably is not included in the Ganeri volume, is incorporated here as a tradition that engaged darśanic practices. Balbinder Singh Bhogal, the author of... (shrink)

Several authors working on cross-cultural philosophy underscore that a cross-cultural conversational space, which breaks away from dominant theoretical frameworks, is necessary for a genuine cross-cultural dialog. This paper too seeks to contribute to the development of such a space. To this end, its focus will lie on one salient representation of Indian philosophy in the postcolonial context: the ‘Report of the University Education Commission’ of 1948–1949. The paper will analyze how this document marries shared values like freedom and equality with (...) the role of philosophy for the Indian nation. (shrink)

This paper tries to show that there is a shift in the meaning of toleration. The traditional meaning of toleration, understood as endurance, is giving way to a more positive understanding of the concept. This is because the traditional meaning of toleration ill-fits with values like the intrinsic worth of human beings, universal rights, etc. Especially in pluralistic societies, endurance of the Other is becoming increasingly unacceptable; minorities and their defendants demand respect, acceptance, and appreciation of the Other. The first (...) section delivers a framework of the general meaning of liberal toleration. Here, the shift in meaning will be highlighted. In the second section, I will try to situate Radhakrishnan’s views within this debate. (shrink)

The paper examines whether a perspective, which posits political communities as relative unchanging groups, can adequately capture a possible reinterpretation of liberal ideals. It also analyses whether statist measures designed to rectify structural inequality can be one motivating factor in the reinterpretation of these ideals. -/- .

Studies on the nature of quotation have become a topic of growing interest among linguists and philosophers of language. What is the function and logical status of quotations? How can an analysis of quotation help to develop a general theory of the semantics-pragmatics interface? This volume is a collection of original papers by leading researchers in the field on such issues and related linguistic and philosophical aspects of quotations.

Georg Simmels philosophisches Werk steht quer zu etablierten Fachgrenzen. Das gilt auch für die "Philosophie des Geldes", in dem sein Interesse an unterschiedlichen Phänomenen des Sozial- und Kulturlebens – Freiheit, Weltanschauung, Gesellschaft, Politik, Religion, Kunst u.v.m – sich bereits abzeichnet, bevor es in den folgenden Jahren in Schriften zur Soziologie, Psychologie, Ästhetik, Kulturtheorie entfaltet wird. Schon der Titel einer "Philosophie des Geldes" ist ein Novum. Hier wird nämlich ein Bereich des sozialen Lebens, das wirtschaftliche Leben, zum Gegenstand der Analyse gemacht, (...) um nicht die Einheit des kulturellen Lebens, sondern um dessen geistige Grundlagen zu untersuchen. In der Selbstanzeige des Buches für den Verlag Duncker & Humblot schreibt Simmel, dass er mehrere Zielsetzungen verfolgt. Zum einen will er die Einseitigkeiten von Idealismus und Materialismus korrigieren und Geschichte respektive Kultur als ein Wechselspiel zwischen materiellen und ideellen Faktoren begreifen. Zum anderen will er den Beweis führen, dass sich von jedem Punkte der gleichgültigsten, unidealsten Oberfläche des Lebens ein Senkbeil in seine letzten Tiefen des menschlichen lebens werfen lässt. Damit ist gemeint, dass jedes Lebensphänomen als ein Aspekt und ein Träger einer Einheit von Sinn angesehen werden kann. Die These ist, dass sich menschliches Leben als Sinngeschehen vollzieht, was sich in allen Lebensvollzügen – vom ästhetischen über das wirtschaftliche bis zum religiösen Handeln – überprüfbar sein muss. Die "Philosophie des Geldes" besteht aus zwei Teilen, einem analytischen und einem synthetischen Teil. Im analytischen Teil wird die systematische und historische Explikation einer allgemeinen Kulturtendenz dargestellt. Es geht um den Befund eines Nebeneinanders zweier Welten, dort die Natur und hier die Welt der Werte, die sich aufeinander beziehen und doch voneinander getrennt entwickeln. Auf die Welt der Werte bezogen, also unsere menschliche Welt, die wir im Denken und Handeln erzeugen und die wir sinnverstehend erschließen können spricht Simmel von einer Entwicklungstendenz, einem Übergang von Substanz- zu Funktionsvorstellungen – vom einem sich verändernden Gebrauch der Kategorien, beispielsweise Mittel/Zweck. Im synthetischen Teil geht Simmel auf die Probleme der menschlichen Lebensführung ein, wozu das Problem von Freiheit und Verpflichtung und auch die Frage gehört, wie wir unserem Leben eine Form geben können, Im instruktiven, das Werk abschließenden Kapitel über den Stil des Lebens mündet die Diagnose der modernen Kultur in die Überlegung, was es für uns heißen könnte, unter den bedingungen eines relativistischen Weltbildes dem eigenen Leben eine Form und Richtung zu geben. Die "Philosophie des Geldes" ist ein großes Werk der Philosophie, in dem es, diesseits der üblichen Trennung in theoretische und praktische Fragen der Philosophie, noch einmal um die letzten Probleme der Philosophie geht. (shrink)

Let us begin—as is fitting—with what is familiar. Now, familiar is by no means what ‘totalizing thinking’ is, but rather what ‘totalitarian’ means. Today this word rings in everyone’s ears, is common in public life—not so much as a descriptive, but more as a defamatory epithet. It brands political systems of our time which not only gave rise to horrifying consequences, but what is more spread terror through their form of domination. Now, rule by means of terror is in fact (...) no recent discovery; new here is rather the technique of the complete penetration of every expression of social life. Were the latter perhaps susceptible in a special way to such penetration? (shrink)

Musik stellt heute soziale Beziehungen her, die kein Eigentum mehr verlangen. Aber sie kann trotzdem nicht systemunabhängig agieren, ohne selbst Teil einer kapitalen Verwertungslogik zu sein. Dieser unauflösbare Konflikt ist die Basslinie für einen Mix, den Andrzej Steinbach und Achim Szepanski in Ultrablack of Music: Feindliche Übernahme vorlegen. Steinbach montiert drei unterschiedliche Texte: Eine TV-Talkshow als Kammerspiel, eine Namensliste aller RAF-Mitglieder in Form einer Partitur und einen Computercode einer zerhackten McKinsey Werbung. 1971 hatte der WDR die Sendung "Ende (...) offen: Pop und Co - die andere Musik zwischen Protest und Kommerz!" ausgestrahlt, bei der Nikel Pallat, Mitglied der Band Ton Steine Scherben, eine Axt unter seiner Jacke hervorholte und mehrmals mit voller Kraft auf den Tisch einschlug. Er ging dabei nicht kaputt, aber die Geste war unmissverständlich. (shrink)

Drawing on select works of Adorno, we will first rehearse his reasons for a rejuvenation of philosophy and apply them to philosophers working on world philosophical traditions. We will then analyse Adorno’s arguments pertaining to the theory–praxis relation to ascertain whether his thought could accommodate a study of world philosophical traditions for the simple reason that they are present in a particular society. Shifting our focus slightly, we reflect upon how current ways of professional philosophizing affect the study of world (...) philosophical traditions. As the example of Māori philosophy demonstrates, current philosophical practices seem to delimit the search for the unconventional in academic philosophy. Through its philosophical appropriation, the so-called unconventional tends to mimic conventional patterns in academic philosophy. We will then attempt to find reasons to critique this process within the Adornoian framework itself. The conclusion draws together different strands of the discussion and delineates some paths to take forward the world philosophies project in an Adornoian spirit. (shrink)

The process of singuralisation transforms the public office as the traditional embodiment of the common welfare. With formal authority vanishing as source of power, public office loses its privileged impact on the formation of public opinion. At the same time, the public office holder continues to rely on acceptance and approval as sources of legitimacy. In line with the behavioral pattern of singularisation, leaders in public office then pursue the unique in their performance and appearance. This implies a change of (...) the type of public authority in the sense of Max Weber (from legal to charismatic authority) leading to adaptation reactions on the part of the office holder: by joining markets of attention and valorisation; by reacting to the intensification of communicative and physical violence through legislation; and by institutionalising participation offers for socio-economic groups in policy-making. (shrink)

Name der Zeitschrift: Nietzscheforschung Jahrgang: 21 Heft: 1 Seiten: 305-322.