The RSPO and RTRS are global private partnerships that have been set up by business and civil society actors from the North to curb de-forestation and to promote sustainable production of palm oil or soy in the South. This article is about the launch of new national standards in Indonesia and Brazil that are look-alikes of the global standards but have been set up and supported by government or business actors from the South. The two main questions of this article (...) are: do the new national standards in Indonesia and Brazil provide a fundamental challenge to the RSPO and RTRS, or do they demonstrate the successful diffusion and adoption of global private rules into national contexts? Do the new national standards help or undermine the RSPO and RTRS in their efforts to reduce de-forestation? Combining the theoretical notions of proto-institution and rival governance network, a comparative analysis is offered of the launch of the new national standards in Indonesia and Brazil. The conclusion is that, whilst the RSPO and RTRS have served as models for the general design and principles of the national standards, they really differ from the global standards in terms of normative contents: the national standards offer more room to palm oil plantations and large-scale soy producers to expand production at the expense of forests and other high conservation areas. Governments and producer associations in Indonesia and Brazil have not launched national standards to implement the RSPO or RTRS but to challenge these interventions from the North. (shrink)

In this paper, the theories of the civitas maxima (universal state) in the work of Christian Wolff (1679–1754) and Michael Christoph Hanov (1695–1773) are investigated. Topics are the layers of international law, the concept and constitution of the universal state, utopian elements, the ontological status of the universal state, conversion of other states, and migration. As a critical counterpart, the idea of nation is explored in these authors as well as in the political theories of romanticism, namely in Adam Müller (...) (1779–1829) and Friedrich Daniel Ernst Schleiermacher (1768–1834). (shrink)

Keine ausführliche Beschreibung für "Zur Analysis der Wirklichkeit" verfügbar.

Keine ausführliche Beschreibung für "Zur Analysis der Wirklichkeit" verfügbar.

1. History of the philosophy of religion from Spinoza to the present day. 2 v.--2. Genetic-speculative philosophy of religion. 2 v.

Computational explanations focus on information processing required in specific cognitive capacities, such as perception, reasoning or decision-making. These explanations specify the nature of the information processing task, what information needs to be represented, and why it should be operated on in a particular manner. In this article, the focus is on three questions concerning the nature of computational explanations: What type of explanations they are, in what sense computational explanations are explanatory and to what extent they involve a special, “independent” (...) or “autonomous” level of explanation. In this paper, we defend the view computational explanations are genuine explanations, which track non-causal/formal dependencies. Specifically, we argue that they do not provide mere sketches for explanation, in contrast to what for example Piccinini and Craver :283–311, 2011) suggest. This view of computational explanations implies some degree of “autonomy” for the computational level. However, as we will demonstrate that does not make this view “computationally chauvinistic” in a way that Piccinini or Kaplan :339–373, 2011) have charged it to be. (shrink)

Iacobvs Bernays uir sagacissimus, exposuit in Porphyrii de abstinentia libris exstare excerpta ex Theophrasti de pietate libro satis magna, quae antea partim inscientia, partim neglegentia uirorum doctorum erant neglecta. Ad haec fragmenta coniecturas quasdam profero, usus Nauckii editione altera.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such asC.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set. A brochure listing each title in the "International Library of Psychology" series is available upon request.

In his undertaking to articulate the manifold of Leibnizian thought in view of a unified focal point, Kaehler concentrates on the relation between logic and metaphysics, which was inaugurated in the beginning of metaphysical thinking and which at the same time takes on special relevance in modern metaphysics. In light of the tendency, evident in post-Leibnizian metaphysics, to deprive logic of the status of a mere organon, of an ars, and to grant it a closer relation to metaphysics, this viewpoint (...) can lay claim to eminent interest. Kaehler’s main thesis is that Leibnizian logic as the science of the formal structures of truth points beyond itself to material presuppositions that can be realized only in a theology of reason. The simple and extremely composite concepts, which are inaccessible to the finite mens, demand as their correlate the establishment of the concept of a perfect reason. The ground of the investigation is laid by situating Leibniz’s logic within the framework of his metaphysics and by working out the ambivalence of the independence, “autonomy”, and reliance of natural reason on an infinite reason: “for natural reason, which metaphysically represents it, the ultima ratio has to be not only the cause of its being, but in the end also the ground of its knowledge”. A comprehensive and detailed reconstruction of Leibniz’s logic constitutes the main part of this work, a reconstruction which is centered on the aforementioned transition from the scientia generalis to metaphysics. The reconstruction of the systematic context of the logical forms, in that it articulates the genesis of these from one another out of their mere juxtaposition, goes beyond, on the one hand, what Leibniz himself achieved, but remains, on the other hand, within the bounds of the Leibnizian position insofar as the claim to a unified organization of the totality of natural reason’s knowledge of the forms of truth lies in the validity of the principium rationis itself—the fundamental presupposition of his logic. Kaehler surveys the region of Leibniz’s logic as a singular exposition of the natura veritatis; it must in the end always be possible to trace the forms of truth back to the relation of the containedness : “The predicate or the consequent is always in the subject or the antecedent. And the natura veritatis in general, or the connection between the terms of the statement, consists therein.” The procedure of the reconstruction is revealed in nucleo already in the presentation of the principal fundament of logic. It is easy to follow Kaehler’s reading of the principle of reason as the unfolding of the nature of truth. Yet the reconstructive intention first becomes manifest in the presentation of the principle of non-contradiction. Although Leibniz does not extensively discuss the interconnection of these principles, Kaehler takes the principle of non-contradiction to be a further determination of the principle of reason insofar as identity can be thought as identity only via its relation to contradiction: “The negation of the negation of truth, as the latter’s contradiction, first achieves the principal affirmation of reason as identity”. Kaehler’s systematization of Leibniz’s logic thus seems to pursue two objectives. First, it aims at the reduction of the entirety of logical knowledge to the natura veritatis—first of all at the reduction of the “two great principles” to the latter, then at the reduction of the inferences to statements and of statements to concepts. But second, the manifold of logical forms is not merely reduced to its principle; rather, their interrelation is posited as one of reflection, and here reflection means: the more developed and differentiated forms make explicit that which the simple forms contain. In order to indicate how these two objectives of the reconstruction intersect, we shall take up the elementary transition from categorical to hypothetical statements. (shrink)

In this article I try to investigate the possible insights one may reach by considering the development on the level of socio-philosophical theories as a symptom of the development taking place on the level of social practice.

Recent research has demonstrated the importance of positive emotions, and especially compassion, for well-being. Via two investigations, we set out to determine if facial expressions of happiness,...

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

Xenophon: Erinnerungen an Sokrates Edition Holzinger. Taschenbuch Berliner Ausgabe, 2015 Vollstandiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger In der Ubersetzung von Otto Guthling erstmalig erschienen bei Reclam, Leipzig, 1883. Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Umschlaggestaltung unter Verwendung des Bildes: Raphael, Wandfresko: Die Schule von Athen, Detail: Sokrates und Xenophon, 1509-1510 Gesetzt aus Minion Pro, 11 pt.