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Théologien, historien, philosophe, sociologue et homme politique libéral, Ernst Troeltsch (1865-1923) fait partie du groupe des théologiens protestants allemands appelé " Ecole de l'histoire des religions ". Revendiquant l'héritage de Kant et de Schleiermacher, proche de Max Weber et du néo-kantisme de l'Ecole de Bade, Troeltsch est le théoricien classique du néo-protestantisme. Surtout connu en France comme sociologue de la religion, il est redécouvert aujourd'hui comme philosophe et théologien, éclipsé un temps par Barth, l'existentialisme et Heidegger. Les huit essais (...) rassemblés ici sont écrits à l'horizon d'une réflexion sur le religieux marquée par les sciences humaines et sociales et par une conscience accusée de la pluralité des formes de la religion. Troeltsch y dessine un programme qui inscrit délibérément la théologie dans une perspective historique, tout en s'efforçant d'articuler approche empirique et interrogation touchant les jugements de valeur. Il récuse ainsi toute tentative pour faire valoir un domaine théologique réservé : non seulement le christianisme n'est pas la religion dans sa forme achevée ou " absolue ", mais les tentatives pour déterminer une " essence " du christianisme par-delà ses inscriptions socioculturelles diverses devront également être refusées. En désenclavant la réflexion théologique, Troeltsch oblige à redéfinir son objet et son statut : elle ne sera plus explicitation du croire, mais devra esquisser une théorie du christianisme précisant le statut, la fonction et les limites du religieux dans une modernité marquée par la diversification des instances de rationalisation et de légitimité. Ce faisant, son propos tranche avec les discours théologiques dominants dans la seconde moitié du XXe siècle, tant en protestantisme qu'en catholicisme. Et il ouvre à nouveau la question d'une pertinence sociale et culturelle du religieux et du théologique. A l'heure où les paradigmes modernes se trouvent en profonde interrogation sur eux-mêmes et où la question religieuse fait retour - peut-être pour le meilleur mais souvent pour le pire -, la lecture de Troeltsch peut apporter une contribution bienvenue à un ensemble de questions parmi les plus centrales de notre temps. Publiés pour la première fois en français, les textes présentés ici sont accompagnés d'un important appareil de commentaires historiques aidant le lecteur à reconstituer le contexte et la genèse des débats en cause. (shrink)

The United States Court of Appeals for the Second Circuit recently upheld United States District Court for the Eastern District of New York Judge's denial of petitioner's application for a writ of habeas corpus. The Court held that it was not objectively unreasonable for the Appellate Division to conclude, in light of clearly established federal law as expressed by the Supreme Court of the United States, that a New York statute providing for the recommitment of specific defendants who plead not (...) responsible by reason of mental disease or defect under a mere “preponderance of the evidence” standard does not violate either due process or the equal protection clause of the Fourteenth Amendment. (shrink)

Dans le cadre général de la réception des Principles of Psychology dans les pays germanophones, on examine l’influence de cet ouvrage sur la philosophie de la culture d’Ernst Cassirer. Le concept de flux de conscience a notamment aidé Cassirer à résoudre ce que l’on peut appeler le problème de l’articulation : comment décrire la transition entre le flux continu de sensations et la création de formes culturelles capables de durer dans le temps? Pour répondre à cette question il faut (...) faire face à un problème auquel James n’avait pas donné de réponse définitive, celui de la relation entre les composantes dynamiques ou transitoires du flux de la conscience et ses composantes statiques : concepts, symboles, images. (shrink)

Die erste systematische Schrift, die Ernst Cassirer veröffentlicht hat, ist das Buch »Substanzbegriff und Funktionsbegriff« von 1910, in dem er sich mit dem Problem der mathematischen und naturwissenschaftlichen Begriffsbildung auseinandersetzt. Als »Faktum« legte er den damaligen Stand der Wissenschaft zugrunde, der das klassische System der Physik noch als unbestritten galt. Mit den Fortschritten der Wissenschaften, in diesem Fall der Entwicklung der theoretischen Physik, muss die Erkenntniskritik Schritt halten. Und so drängten sich im Laufe der Zeit neue Fragen auf, die (...) der philosophischen Behandlung bedurften. Aus dieser Motivation heraus veröffentlichte Cassirer 1920 die Schrift »Zur Einsteinschen Relativitätstheorie« (ECW Bd. 10), in der er sich mit der Um- und Neubildung der modernen Physik durch die allgemeine und spezielle Relativitätstheorie beschäftigt. Um dem philosophischen Ideal der methodischen Analyse und erkenntniskritischen Grundlegung gerecht zu werden, ergab sich jedoch die Notwendigkeit, auch die Auswirkungen der Quantentheorie in die Reflexion mit einzubeziehen. Den historischen Ursachen und systematischen Gründen der Sprengkraft, die die Quantentheorie auf dem ganzen Gebiet der Physik entwickelte, geht Cassirer in der Schrift »Determinismus und Indeterminismus in der modernen Physik« nach, die er 1936 abschließt. (shrink)

An 'Essay on man' is an original synthesis of contemporary knowledge, a unique interpretation of the intellectual crisis of our time, and a brilliant vindication of manís ability to resolve human problems by the courageous use of his mind.

Capacity evaluation has become a widely used assessment device in clinical practice to determine whether patients have the cognitive ability to render their own medical decisions. Such evaluations, which might be better thought of as “capacity challenges,” are generally thought of as benign tools used to facilitate care. This paper proposes that such challenges should be reconceptualized as significant medical interventions with their own set of risks, side effects, and potentially deleterious consequences. As a result, a cost–benefit analysis should be (...) implemented prior to imposing such capacity challenges, and efforts should be made to minimize such challenges in situations where they are unlikely to alter the course of treatment. (shrink)

In this book the author analyzes the work of physicists, mathematicians, biologists, historians, and philosophers in order to discover the principles that underlie their various ways of knowing and in terms of which they describe the ...

While visiting a friend's family in Cornwall during the traditional May Day celebrations, eighteen-year-old Laura becomes involved in an old family mystery concerning the disappearance of ancient heirlooms.

Moral subjectivism is commonly associated with out-of-favour theories like, e.g., Alfred Ayer’s emotivism or John Mackie’s error theory. This paper approaches the field against the background of the attitudinal character of morality and religion. The possibility of a brand of moral subjectivism is established which is common to Ayer’s and Mackie’s theories in name only yet still has significant merits. The perspective from action theory and the philosophy of mind suggests that the problem of moral obligation, central to moral philosophy, (...) is more convincingly dealt with by subjectivism than by its rivals: In contrast to realism or even relativism (with which subjectivism is often confused), subjectivism can help to explain the peculiarities of obligation without forcing us to disregard the parallel problem in the field of religion. This finding calls into question the rationale for, as well as the success of, central assumptions in ontology and semantics which the realist so freely hands out in order to make his point: If religious facts and the truth-aptness of religious judgements will not explain religious obligation, moral facts and the truth-aptness of moral judgements will not help the moral realist either. So unless we do not wish to simply cast the problem of moral obligation aside, in future, moral subjectivism must be seriously considered as a worthwhile position in its own right. [in German] **************************************************************************************************** ********** Moralischer Subjektivismus ist ein Oberbegriff für Theorien wie Alfred Ayers „Emotivismus“ und John Mackies „Irrtumstheorie“, die heute kaum noch Vertreter finden. In diesem Aufsatz beleuchte ich das Feld vom Einstellungscharakter von Moral und Religion her. Ich lege so die Möglichkeit eines anderen moralischen Subjektivismus dar, der mit Ayers oder Mackies Theorie nur das Rubrum gemein hätte und doch gewichtige Vorzüge aufweist. Die handlungstheoretische Betrachtung von Moral und Religion mit Hilfe der Philosophie des Geistes legt nahe, dass dieser moralische Subjektivismus mit dem für die Moralphilosophie zentralen Problem des moralischen Sollens besser umgehen kann als seine Rivalen: Anders als der Realismus oder gar der Relativismus (mit dem der Subjektivismus oft verwechselt wird), kann der hier ausgeleuchtete Subjektivismus mit der besonderen Verbindlichkeit moralischer Forderungen umgehen, ohne die Parallele zur besonderen Verbindlichkeit religiöser Forderungen in Abrede stellen zu müssen. Die Rolle und Durchschlagkraft der vom Realisten so freigiebig gespendeten ontologischen oder semantischen Zusatzannahmen er- scheint vor diesem Hintergrund fragwürdig. Dem religiösen Realisten wird man vergleichbare Annahmen nicht zugeben wollen und muss es auch nicht. Dann aber können wir die Erklärung besonderer Verbindlichkeit generell nicht auf Ontologie oder Semantik gründen. Der verbreitete Appell an sogenannte moralische Tatsachen oder die behauptete Wahrheitsfähigkeit moralischer Sätze erweist sich so als wirkungslos. Sofern wir das Problem des moralischen Sollens überhaupt weiter ernst nehmen wollen, muss der moralische Subjektivismus als Position künftig ernsthaft erwogen werden. (shrink)

Because the number of organs available for transplantation does not meet the needs of potential recipients, some have proposed that a potentially effective way to increase registration is to offer a self‐benefit incentive that grants a 'preferred status' or some degree of prioritization to those who register as potential donors, in case they might need organs. This proposal has elicited an ethical debate on the appropriateness of such a benefit in the context of a life‐saving medical procedure. In this paper (...) we review arguments and ethical concerns raised by scholars, and studies of views of members of the public regarding the prioritization incentive system. We also report on our study of the views of those involved in organ transplant and of other medical professionals in Israel, as over half a decade ago Israel implemented a prioritization incentive system. Bioethicists propose that key stakeholders' views can provide additional arguments and perspectives on controversial issues. Proponents justify the prioritization incentive drawing mainly on arguments related to its potential effectiveness, reciprocity and fairness. Opponents point to the fact that registering is not binding and not an actual donation, and raise concerns regarding equity, autonomy and gaming the system. Ethical concerns raised by the practitioners in the study were examined in light of scholars' arguments and actual registration and donation data. Practitioners involved in transplantation raised ethical concerns corresponding to those raised by scholars as well as additional concerns. They also challenged proponents' assumptions regarding the utility of the incentive system from their own experience and argued that proponents obscure the meaning of reciprocity. (shrink)

Dans The Elements of Drawing, le célèbre critique d’art anglais John Ruskin endosse le rôle de professeur pour livrer, en trois longues lettres adressées aux débutants, son enseignement sur l’art du dessin. De cet ouvrage hybride, mêlant exercices, observations sur les couleurs, commentaires de peintures et descriptions lyriques de la nature, la postérité retiendra principalement un court passage sur la formation de la perception. Dans une note de bas de page du premier chapitre, Ruskin nous dit en effet que « (...) toute la force de la technique picturale dépend de la possibilité pour nous de retrouver ce que nous pourrions appeler l’innocence de l’œil ». Cette note célèbre a fait l’objet de nombreux commentaires (chez E. Gombrich et N. Goodman notamment), qui viennent discuter, et souvent réfuter, la possibilité d’un regard vierge. À rebours des lectures de surplomb qui autonomisent ce passage et le transforment en « théorie », nous proposons de revenir au texte de Ruskin en pensant l’innocence de l’œil dans son articulation singulière et fondatrice aux exercices qui l’accompagnent. L’hypothèse que nous soumettons est la suivante : c’est l’exercice, dans sa conduite réitérée, qui permet de comprendre le sens de l’innocence perceptive. Bien loin d’un apprentissage scolaire, l’exercice du regard engage chez Ruskin une manière d’être au monde. (shrink)

"Aie le courage de te servir de ton propre entendement!" écrit Immanuel Kant comme réponse à la question de savoir "Qu'est-ce que les Lumières? (Aufklärung)". Ce volume présente quelques exemples de la mise en pratique de son appel du XVIIIe au XXe siècle à travers des thématiques variées : "Les Lumières et leurs ombres", "L'éternel féminin dans l'espace de l'Eros", "La mort de Dieu", "Weimar à l'épreuve", "Antidotes contre la barbarie", "Humour et humanisme". Les auteurs étudiés ont en commun l'expérience (...) de l'exil ou de l'errance, et dans leurs vies la France a joué un rôle non négligeable. Il s'agit de Friedrich Schlegel, Friedrich Nietzsche, Raoul Hausmann, Ernst Cassirer, Lion Feuchtwanger, Max Horkheimer et Theodor W Adorno. Parmi leurs sources d'inspiration figure la philosophie des Lumières mais aussi l'héritage du judaïsme. Le choix des auteurs et des thématiques est certes sélectif et subjectif, mais il fait apparaître quelques reflets des Lumières dans la pensée allemande. (shrink)

This new translation of The Logic of the Cultural Sciences _ _makes Ernst Cassirer’s classic study, long out of print, available to English readers. A German Jew living in exile at the beginning of the Second World War, Cassirer wrote this book—one of his clearest and most concise—in response to the crises besetting his era. It represented to him a rethinking and completion of his magnum opus _The Philosophy of Symbolic Forms. _S. G. Lofts’s translation stays close to the (...) original German and accurately reflects the echoes of the philosophical debates of Cassirer’s day. In the book’s five linked studies, Cassirer considers the intellectual structure of the disciplines we commonly refer to as the humanities. He defines and justifies the basic philosophical perspective of the philosophy of symbolic forms, and he contributes a wealth of ideas to continuing debates about culture and what is unique in human nature. (shrink)

Rather than being a neutral phenomenon, the authors propose that medical school donations should be viewed as a social good for advancing education and improving healthcare. Seen in this light, they aim to offer a framework for analysis that will be useful to medical institutions and their stakeholders in addressing proposed donations from contentious or divisive sources, and in managing those donations that subsequently appear controversial.

© 2016 South African Journal of Philosophy. This article explores current issues in South African philosophy curriculum design. Four questions are considered, each followed by a supplementary note. Firstly, the place of philosophy from other traditions, particularly Western philosophies, in South African curricula is considered. The related note reflects on whether different philosophical traditions in curricula should be treated separately or integrated. Secondly, ambiguity in some important authors reception of plural traditions is identified and investigated to see what we can (...) derive from their example for our philosophical practice. The related note looks at "decolonisation of the curriculum". Thirdly, I affirm the importance of relevance as a criterion for curriculum development, interrogating the meaning of this criterion for philosophy. The related note focuses on interpreting student feedback. Fourthly, the continued presence of "white" lecturers in South African philosophy departments is discussed against the background of the tension between the Mandela and Biko paradigms in contemporary society. The related note considers ideological resonances of our response to this issue in other parts of the world. Finally, the articles ideas are presented as an attempt to map argumentative options, clarify some of their merits and implications, and acknowledge their limits. (shrink)

Translated by James Gutmann, Paul Oskar Kristeller, and John Herman Randall, Jr. Originally published in 1945. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of (...) books published by Princeton University Press since its founding in 1905. (shrink)

In this contribution, an overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered. This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism. The overview includes references to discourse on human rationality, on the use of (...) social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology. The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa. (shrink)

"In his Phenomenology of Cognition, Cassirer provides a comprehensive and systematic account of the dynamic process involved in the whole of human culture as it progresses from the world of myth and its feeling of social belonging to the highest abstractions of mathematics, logic and theoretical physics. Cassirer engages with the most sophisticated and cutting-edge work in fields ranging from ethnology to classics, egyptology and assyriology to ethology, brain science and psychology to logic, mathematics and theoretical physics. His command of (...) philosophy, literature, and the arts is superb. Echoing his work on Kant, Cassirer begins ThePhilosophy of Symbolic Formswith the problem posed by the meaning of being for philosophy since Plato. But Cassirer also shows that this problem gains new significance with Kant and with the development of modern culture. Cassirer weaves his conception of the development of knowledge into a broadly Kantian and German idealist dynamic-historical conception of significance and of experience that refuses to accept a fundamental opposition between literary, philosophical and scientific culture. In consequence of his great vision grounded in careful reflection and argument, Cassirer's systematic conception of the Copernican cosmopolitan-cosmological revolution is still philosophically and scientifically unmatched in contemporary philosophy on both sides of the Atlantic and of the Pacific." - Pierre Keller, Professor of Philosophy, University of California, Riverside, USA. This new translation makes Cassirer's seminal work available to a new generation of scholars. Each volume includes an introduction by Steve Lofts, a foreword by Peter Gordon, a glossary of key terms, and an index. Steve Lofts is Professor of Philosophy at King's University College, Canada. He is the translator of Cassirer's The Logic of the Cultural Sciences and The Warburg Years : Essays on Language, Art, Myth, and Technology. (shrink)

La métaphore du réseau s'est imposée durant les années quatre vingt dix à l'occasion de ce qu'il est convenu d'appeler le « topical turn », pour décrire les logiques de développement de la vie culturelle et leur analyse en termes spatiaux plutôt que temporels. Simultanément, il arrive que la constitution de réseaux soit bel et bien déterminée historiquement notamment de manière générationnelle ou sociopolitique. Les contributeurs de cet ouvrage s'inspirent de cette réflexion pour traiter d'un phénomène de réverbération dans l'histoire (...) culturelle, en particulier d'expression allemande, des années vingt aux années soixante du XXe siècle. Au plan métacritique, la réception répétée de la philosophie de Frédéric Nietzsche, mais aussi d'Ernst Cassirer notamment chez Michel Foucault et Gilles Deleuze apparaît comme un lien constitutif de ce déploiement métaphorique. D'autres modèles explicatifs sont présentés tel celui des paradigmes en science ou celui d'un équilibrage pulsionnel, de type psychanalytique. Des études de cas précis illustrent également cette hésitation entre le modèle métaphorique et le modèle historique, concernant les modes d'affirmation de certaines avants-gardes, l'étude de la reprise poétique chez Heissenbüttel ou Rühmkorf, filmique chez Godard, ou théâtrale chez les héritiers d'Artaud. Die Metapher des Netzwerkes hat sich im Laufe der neunziger Jahre anlässlich des sogenannten «topical turn» zur Beschreibung der logischen Mechanismen in der Entwicklung des kulturellen Lebens und deren Analyse in eher räumlichen als zeitlichen Begriffen durchgesetzt. Der Aufbau von Netzwerken mag aber auch historisch bedingt sein, zum Beispiel durch Generationszugehörigkeit und sozial-politische Umstsozial-politische Umstände. Die Beiträger dieses Bandes gehen von dieser Überlegung aus, um sich dem Phänomen der Spiegelung in der Kulturgeschichte - insbesondere in der deutschsprachigen - von den zwanziger bis sechziger Jahren des 20. Jahrhunderts auseinanderzusetzen. Auf metakritischer Ebene erscheint die wiederholte Rezeption der Philosophie Friedrich Nietzsches, aber auch Ernst Cassirers, insbesondere bei Michel Foucault und Gilles Deleuze als eine Verbindung, die wesentlich ist für die Entfaltung der räumlichen Metaphorik. Weitere Erklärungsmodelle werden vorgeschlagen, wie das paradigmatisch-wissenschaftliche oder das triebhaft-psychoanalytische. Fallstudien illustrieren zudem dieses Zögern zwischen metaphorischem und historischem Modell, was die Selbstbehauptung gewisser Avantgarden sowie die Untersuchung bestimmter Rezeptionsmomente betrifft, im poetischen Bereich bei Heissenbüttel oder Rühmkorf, im filmischen bei Godard, oder im dramatischen bei den Erben Artauds. (shrink)

(2005). Hermann Cohen and the Renewal of Kantian philosophy2. Angelaki: Vol. 10, continental philosophy and the sciences the german traditionissue editor: damian veal, pp. 95-108.

Faith has been shown to serve a protective role in the mental health of African Americans and European Americans. However, little research has examined whether any association exists in Asian Americans. Using the National Latino and Asian American Study dataset, we examined the effect of religious attendance on the mental health of Asian Americans in the United States. The present study focused on Chinese Americans because they are the largest Asian American group. The results revealed that almost 80% of the (...) respondents were foreign-born and that their English proficiency had a positive association with their self-rated mental health. Being male correlated significantly to higher levels of mental health self-rating. After controlling for known predictive variables, such as demographics, cultural and immigration variables, more frequent religious attendance significantly predicted higher self-rating of mental health. These findings suggest that faith may have a unique protective role in Chinese Americans’ mental health. (shrink)

In this study we relate four different measures: the theodicy models proposed by van der Ven, the coping strategies proposed by Pargament, a measure of positive or negative self-image and the post critical belief scales we ourselves have developed. We analysed the data of 251 Dutch-speaking Belgians. In the analysis we focus on the relation of the different measures with the post critical belief scales. Different types of believers are using different theodicy models, somewhat different coping strategies and we observe (...) some differences in self-image, where believers have a more positive self-image than non-believers. We could suggest that there is a specific theodicy model used by symbolic believers and another theodicy model used by more literal believers. The former could be interpreted as more developed and perhaps more religiously mature. (shrink)

This article investigates the importance of the evolution of Adorno’s interpretation of Husserl for the formation of his own philosophy. The weakness of Husserl’ notion of immediate data is revealed within the light of Hans Cornelius’s Transcendentale Systematik . When Adorno discovers in his Habilitationsschrift the importance of the social setting and ideological function of theory, he departs from Cornelius’ transcendentalism as norm for his reflection - and this insight is deployed against Husserl. Henceforth, Husserl’s philosophy is interpreted as idealist, (...) as a prima philosophia , as a philosophy of identity and totality and ultimately in service of the totalitarian political tendencies Key Words: Theodor Adorno • Hans Cornelius • critical theory • first philosophy • Edmund Husserl • phenomenology • transcendental idealism. (shrink)

Francesco Petrarca, translated by H. Nachod: Introduction. A self-portrait. The ascent of Mont Ventoux. On his own ignorance and that of many others. A disapproval of an unreasonable use of the discipline of dialectic. An Averroist visits Petrarca. Petraca's aversion to Arab science. A request to take up the fight against Averroes.--Lorenzo Valla, translated by C.E. Trinkaus, Jr.: Introduction by C.E. Trinkaus, Jr. Dialogue on free will.--Marsilio Ficino, translated by J.L. Burroughs: Introduction, by J.L. Burroughs. Five questions concerning the mind.-- (...) Giovanni Pico della Mirandola, translated by E.L. Forbes Introduction, by P.O. Kristeller. Oration on the dignity of man.--Pietro Pomponazzi, translated by W.H. Hay. Introduction, by J.H. Randall. On the immortality of the soul.--Juan Luis Vives, translated by N. Lenkeith: Introduction, by N. Lenkeith. A fable about man.--Selective bibliography (p. 397-400). (shrink)

Die vorliegende Arbeit ist aus Studien übel' das Problem des Natur rechtes entstanden, in deren Verlauf sich immer deutlicher hera~sgestellt hat, daß dieses Problem nur einen Teilaspekt universell verbreiteter und das vor- und außerphilosophische Denken ebenso wie die sogenannte traditionelle Philosophie zumindest maßgeblich mitbestimmender Formen der Weltauffassung darstellt. Der Fortgang _~ieser Untersuchungen hat in einer Reihe von Aufsätzen seinen Niederschlag gefUhden, die seit 1950 erschienen sind und auf die hier fallweise zurückgegriffen wird. Während eines Studienaufenthaltes an der Harvard-University (1953/54) ist (...) der Plan des Buches endgültig ausgereift, doch verzögerte sich der Abschluß des Manuskriptes infolge anderweitiger beruflicher Inanspruchnahme bis zum Beginn dieses Jahres. Dem Verfasser ist bewußt, daß der Ausdruck "Metaphysik" äußerst vieldeutig ist, so daß vielleicht mancher Leser hier nicht das behandelt finden wird, was er unter Metaphysik versteht. Doch beziehen sich die folgenden Untersuchungen zweifellos auf Doktrinen, die nach einem sehr verbreiteten Sprachgebrauch als metaphysisch bezeichnet werden wld die in der traditionellen Philosophie eine hervorragende Rolle gespielt haben bzw. heute noch spielen. (shrink)