My contribution tries to outline some of the motives that lead Husserl to genetic phenomenology. The starting point are the analyses he wrote to include in Ideas I and Ideas II, which are dedicated to the founding of human sciences during the period 1910–1916. Here we find an intertwinement of investigations concerned with an understanding of others and their contribution to the constitution of objectivity, and new research of the genesis of the way in which individual experience shapes our access (...) to the world. My main interest is to point out systematic connections between these two directions of research which are general characteristics of genetic phenomenology. (shrink)

This is a study of the nature of time. In it, redeploying an argument first presented by McTaggart, the author argues that although time itself is real, tense is not. He accounts for the appearance of the reality of tense - our sense of the passage of time, and the fact that our experience occurs in the present - by showing how time is indispensable as a condition of action. Time itself is further analysed, and Dr Mellor gives answers to (...) most of the metaphysical questions it provokes, concerning the relation of time to space, the dissection of time, and its relation to change and causation. (shrink)

This chapter establishes the concept of a “symbolic system of representation“ to make clear how it is possible that humans use not only the language-based system of representation for cognitive contents but also a many layered non-linguistic system, a system which we probably share with other species. A symbolic system of representation denotes a general concept of a performance of which our language is only one single case, but which nevertheless is most easily explained through the case of language. A (...) system of representation should enable us to form and manipulate an idea of a state of affairs or of an event without having the appropriate intuition of it. We usually think that we do this only using linguistic expressions, but this is not the whole truth. Language is one system of representation, but we can in principle conceive of other systems of representation with the same performance. Husserl’s theory of meaning already reveals this possibility. A phenomenological analysis reveals that a non-linguistic system of representation is in fact still functioning in our own consciousness. We simultaneously use different means of representation, the most prominent of which are language, gestures, feelings and scenic images. It is especially fruitful to investigate the scenic mode of daydreaming as a central form of non-linguistic thinking. Through a close comparison of alternative systems of representation, the systematic difference of usual semantics in normal language systems based on convention and the more natural similarity semantics of some non-linguistic systems of representation is revealed. (shrink)

We present the Italian translation of a well-known contribution of Dieter Lohmar on the problem of phenomenological reduction which first appeared in German under the title Die Idee der Reduktion. Husserls Reduktionen und ihr gemeinsamer, methodischer Sinn. The different reductive strategies in the Husserlian works are traced back to a common model that shows continuity and progress of the phenomenological method from what Lohmar identifies as a reduction to the reeller Bestand up to the transcendental, primordial, life-worldly forms (...) of reduction. (shrink)

Einleitung - S. Peetz: Subjekt und Freiheit. Antike Grundlagen moderner Konzeptionen der Willensfreiheit - G. Schmidt: Die Paradoxie des Subjekts - A. Friedrich Koch: Die Logik des Scheinens und der Sinn von "ich" - B. Tuschling: Epochen, Stufen und Dimensionen von Subjektivität und Transzendentalität bei Kant: 1770, 1781/87, 1790, 1799/1800 - M. Baum: Person und Persönlichkeit bei Kant - S. Sedgwick: Die Leerheit des 'Ich': Kants Transzendentale Deduktion in "Glauben und Wissen" - E. Düsing: Subjektivität und göttliches Sein bei Fichte (...) - mit Ausblicken auf Kierkegaard - J. Engfer: Kants Konzeption der menschlichen Vernunft und Plessners Begriff der Exzentrizität - T. Nenon: Freiheit, Verantwortung und Selbstbewusstsein bei Husserl - R. Cristin: Die Abenteuer des Bewusstseins. Zum Subjektbegriff bei Husserl und Heidegger - C.-A. Scheier: Über logische und andere Subjekte. (shrink)

I will discuss the characteristics, guiding concepts and rules as well as the merits and flaws of the Husserlian constitution-model of apperception and contents apperceived in the Logical Investigations . Then I will present some extensions, corrections and modifications up to the year 1920. For example, the revision of the lectures on the phenomenology of internal time-consciousness leads to important insights: into the relativity of the contents apperceived, in the concept of non-sensual representants and that constitution in the lowest level (...) must follow a different pattern. Beside this I will examine whether the well known self-critical notes in the lectures on time-consciousness really lead to a complete rejection of this model. In my view this is not the case. To argue for this I will delineate the use and the slight modifications of the model apperception-content apperceived in Husserls late writings. (shrink)

The following pages contain a partial edition of Husserl’s manuscript A I 35, pages 1a-28b. The first few pages are dated on May 1927 and are included mostly for completeness’ sake. The bulk of the manuscript convolute, however, is from 1912. Four pages of the convolute, 31a-34b, have been published as Beilage XII (210, 2–216, 2) in Hua XXXII. The manuscript was excluded from the text selection of Husserliana XXI3 based on its much later date of composition. A I 35/24a (...) is mentioned in Husserliana XXII (p. xxi, n. 4) as confirmation for Zermelo’s 1902 “oral report” to Husserl of his own independent discovery of the paradox. The text presented here for the first time has already been the target of at least three extensive commentaries, while still unpublished, by Claire Ortiz Hill and Guillermo Rosado Haddock. These present a good survey in english of the central issues on the text and contain many translated quotations. (shrink)

D. D. Raphael examines the moral philosophy of Adam Smith (1723-90), best known for his famous work on economics, The Wealth of Nations, and shows that his thought still has much to offer philosophers today. Raphael gives particular attention to Smith's original theory of conscience, with its emphasis on the role of 'sympathy' (shared feelings).

Resumen. El presente documento tiene como finalidad plasmar la importancia que tiene el tomar encuenta los deseos y necesidades de los espectadores para el éxito económico de las organizaciones deproducción cinematográfica mexicanas. Se establecen las funciones culturales y económicas quedeben considerar los directores y productores de las organizaciones aquí estudiadas. Por otro lado, seubica los diferentes grados de insatisfacción en los que cae un espectador al que no le agradó lapelícula. Se propone el concepto “Síndrome Lozano-Barragán”* para ubicar a aquellasorganizaciones (...) de producción cinematográfica que culpan a los espectadores que quedaroninsatisfechos, del fracaso en taquilla, además de argumentar que dichos espectadores no supieronentender la película o que no saben de la naturaleza de la misma. Por último, hacemos algunasrecomendaciones que pueden seguir las organizaciones de producción cinematográfica para evitareste síndrome e incrementar la satisfacción de los espectadores.Palabras Claves. Organizaciones de producción cinematográfica, industria cultural, síndrome Lozano-Barragán, espectadores, insatisfacción.. The main purpose of this document is to state the importance of taking into considerationthe desires and needs of the spectators by the Mexican film production organizations has for theireconomical success. It establishes the cultural and economic functions that filmmakers studied onthis document must consider. On the other hand, it locates the different degrees of the dissatisfactionin which a spectator can falls into when he or she doesn´t like the movie. We propose the “Lozano-Barragan syndrome”* concept, to distinguish those film production organizations that blame thedissatisfied spectator, for the box office failure, as well as, they argued that those spectators didn´tunderstand the movies or that they don´t understand the nature of it. Finally, we make somerecommendations that could de followed by the film production organizations to avoid this syndromeand increase the spectator satisfaction.Keywords. Film production organizations, cultural industry, Lozano-Barragan syndrome,spectators, dissatisfaction. (shrink)

S'expliquant sur la publication de Soi-même comme un autre (1990), Paul Ricœur disait ceci : " C'est une réflexion qui vient très tard, à la fin sans doute de mon parcours philosophique. Parce que j'ai voulu régler mes comptes non pas avec les autres mais avec moi-même, c'est-à-dire avec tous ceux que j'ai croisés pendant trente ou quarante années de travail. " Dans ce propos, on reconnaîtra sans peine la façon de faire de l'homme et du philosophe...

In The Contemplative Foundations of Classical Daoism, Harold D. Roth explores the origins and nature of the Daoist tradition, arguing that its creators and innovators were not abstract philosophers but, rather, mystics engaged in self-exploration and self-cultivation, which in turn provided the insights embodied in such famed works as the Daodejing and Zhuangzi. In this compilation of essays and chapters representing nearly thirty years of scholarship, Roth examines the historical and intellectual origins of Daoism and demonstrates how this distinctive philosophy (...) emerged directly from practices that were essentially contemplative in nature. In the first part of the book, Roth applies text-critical methods to derive the hidden contemplative dimensions of classical Daoism. In the second part, he applies a "contemplative hermeneutic" to explore the relationship between contemplative practices and classical Daoist philosophy and, in so doing, brings early Daoist writings into conversation with contemporary contemplative studies. To this he adds an introduction in which he reflects on the arc and influence on the field of early Chinese thought of this rich vein of scholarship and an afterword in which he applies both interpretive methods to the vexing question of the authorship of the Inner Chapters of the Zhuangzi. The Contemplative Foundations of Classical Daoism brings to fruition the cumulative investigations and observations of a leading figure in the emerging field of contemplative studies as they pertain to a core component of early Chinese thought. (shrink)

Was Interkulturelle Philosophie ist, und worin ihr besonderer Beitrag zur Philosophie im ganzen bestehen kann, das kann sich allein in konkreten Ausarbeitungen erweisen. Der vorliegende Band repräsentiert eine breitgefächerte Auswahl sowohl der unterschiedlichen Ansatzpunkte, von denen interkulturelles Philosophieren ausgeht, als auch der diversen Forschungsgebiete innerhalb der Philosophie, die durch interkulturelle Fragestellungen angesprochen sind. Die Vielfalt der historischen und systematischen Zugangsweisen reflektiert die Überzeugung, daß Interkulturelle Philosophie kein in sich geschlossenes Lehrgebäude ist und ein solches auch nicht werden kann, sondern interkulturelles (...) Philosophieren eine bestimmte Einstellung und eine Haltung darbietet, die auf der grundlegenden Annahme beruht, daß die letzte philosophische Einsicht, _die_ Wahrheit im Singular, von niemandem allein erlangt worden ist und auch nicht erlangt werden kann. (shrink)

Was Interkulturelle Philosophie ist, und worin ihr besonderer Beitrag zur Philosophie im ganzen bestehen kann, das kann sich allein in konkreten Ausarbeitungen erweisen. Der vorliegende Band repräsentiert eine breitgefächerte Auswahl sowohl der unterschiedlichen Ansatzpunkte, von denen interkulturelles Philosophieren ausgeht, als auch der diversen Forschungsgebiete innerhalb der Philosophie, die durch interkulturelle Fragestellungen angesprochen sind. Die Vielfalt der historischen und systematischen Zugangsweisen reflektiert die Überzeugung, daß Interkulturelle Philosophie kein in sich geschlossenes Lehrgebäude ist und ein solches auch nicht werden kann, sondern interkulturelles (...) Philosophieren eine bestimmte Einstellung und eine Haltung darbietet, die auf der grundlegenden Annahme beruht, daß die letzte philosophische Einsicht, _die_ Wahrheit im Singular, von niemandem allein erlangt worden ist und auch nicht erlangt werden kann. (shrink)

A record of the words and teachings of Confucius, _The Analects_ is considered the most reliable expression of Confucian thought. However, the original meaning of Confucius's teachings have been filtered and interpreted by the commentaries of Confucianists of later ages, particularly the Neo-Confucianists of the Song dynasty, not altogether without distortion.In this monumental translation by Professor D. C. Lau, an attempt has been made to interpret the sayings as they stand. The corpus of the sayings is taken as an organic (...) whole and the final test of the interpretation rests on the internal consistency it exhibits. In other words, _The Analects_ is read in the light of _The Analects._This results in a truer understanding of Confucius' thought than the traditional interpretation and paves the way for a re-assessment of its importance in the history of Chinese thought and its relevance to the present day world.This volume also contains an introduction to the life and teachings of Confucius, and three appendices on the events in the life of Confucius, on his disciples, and on the composition of _The Analects._. (shrink)

This chapter explores the debate between contemporary projectivists or expressivists, and the advocates of sensibility theory. Both positions are best viewed as forms of sentimentalism — the theory that evaluative concepts must be explicated by appeal to the sentiments. It argues that the sophisticated interpretation of such notions as “true” and “objective” that are offered by defenders of these competing views ultimately undermines the significance of their meta-ethical disputes over “cognitivism” and “realism” about value. Their fundamental disagreement lies in moral (...) psychology; it concerns how best to understand the emotions to which sentimentalist theories must appeal. (shrink)

RésuméLa croyance que l'on est (ou pas) dans un état de douleur est singulière en ceci qu'elle semble pouvoir être qualifiée d'infaillibilité ou d'incorrigibilité logique, de même que le cogito. Mais comment se peut-il que l'existence d'une croyance (vraie) et l'existence du fait qui est l'objet de cette croyance puisssent constituer la même existence? Je propose ici une réponse à cette question. Parfois, une croyance peut être un désir.

Der erste Band dieser Reihe trägt den Titel: _Philosophische Grundlagen der Interkulturalität_. Neben einer begrifflichen und inhaltlichen Klärung der Interkulturalität geht es in den Beiträgen um eine grundsätzliche Diskussion und Standortbestimmung der interkulturellen Philosophie in dem heutigen Weltkontext der Philosophie. Der heutige weltphilosophische Kontext bedarf einer komprehensiveren Hermeneutik.

The neurological discovery of mirror neurons is of eminent importance for the phenomenological theory of intersubjectivity. G. Rizzolatti and V. Gallese found in experiments with primates that a set of neurons in the premotor cortex represents the visually registered movements of another animal. The activity of these mirror neurons presents exactly the same pattern of activity as appears in the movement of one's own body. These findings may be extended to other cognitive and emotive functions in humans. I show how (...) these neurological findings might be “translated” phenomenologically into our own experienced sensations, feelings and volitions. (shrink)

Moral expertise requires a level of reliability in moral matters that is significantly higher than that of the average person. The author argues that this requirement of epistemic superiority in moral matters is sometimes fulfilled by our future selves and generally fulfilled by present moral philosophers. Our future selves are more reliable in answering moral questions than we are, when they have been prepared to answer those questions by various epistemic activities. But if our future selves are our epistemic superiors (...) in such cases, moral philosophers are epistemic superiors in moral matters more generally since their epistemic advantages are even more significant. The author concludes by arguing that moral philosophers plausibly even qualify as moral experts. (shrink)

Dieses Buch zeigt die konkrete Ausformung und die Arbeitsprozesse des nicht-sprachlichen Denkens. Es untersucht die Funktionen des szenisch-phantasmatischen Systems in seinen grundlegenden Arten und Komponenten sowie dessen konkretes Arbeiten anhand zentraler Themen. Methodische Grundlage ist die deskriptive Phänomenologie Husserls. Als normale und entwickelte Menschen denken wir zwar für gewöhnlich im Modus der Sprache, aber das ist nicht unsere einzige Weise zu denken. Es gibt nicht nur prinzipiell, sondern auch faktisch funktionierende Alternativen: Ein System der nicht-sprachlichen Repräsentation kognitiver Inhalte im menschlichen (...) Bewusstsein. Dieses System kann zur Darstellung und Manipulation vorgestellter Sachverhalte eingesetzt werden, sodass Folgerungen, Handlungsalternativen und die Planung der Zukunft auf der Grundlage vorangegangener Erfahrung möglich werden. Für dieses nicht-sprachliche Denken ist das szenisch-phantasmatische System zentral, das auf der Grundlage von kurzfristigen Phantasmen arbeitet, die uns wie wirklich gesehene Tatsachen, Situationen und Szenen erscheinen, obwohl sie aus der Imagination stammen. Das nicht-sprachliche System lässt sich als ein noch funktionierendes Überbleibsel eines Systems interpretieren, das wir mit den Hominiden und vielen Tieren gemeinsam haben. Diese Hypothese, bestärkt durch viele eindrucksvolle Beispiele intelligenten Verhaltens bei Tieren, wird in einigen Aspekten bereits von der neurologischen Forschung bestätigt. Das Buch bietet eine systematische und umfassende Behandlung des Themas, indem es die eidetische Phänomenologie des Denkens mit der empirischen und vergleichenden Psychologie, mit Neurologie, Evolutionstheorie, Primatologie und auch einigen herausfordernden Einsichten angewandter Disziplinen in eine fruchtbare Diskussion bringt. (shrink)

Various U.S. laws, such as the Clean Air Act and the Food Quality Protection Act, require additional protections for susceptible subpopulations who face greater environmental health risks. The main ethical rationale for providing these protections is to ensure that environmental health risks are distributed fairly. In this article, we (1) consider how several influential theories of justice deal with issues related to the distribution of environmental health risks; (2) show that these theories often fail to provide specific guidance concerning policy (...) choices; and (3) argue that an approach to public decision making known as accountability for reasonableness can complement theories of justice in establishing acceptable environmental health risks for the general population and susceptible subpopulations. Since accountability for reasonableness focuses on the fairness of the decision-making process, not the outcome, it does not guarantee that susceptible subpopulations will receive a maximum level of protection, regardless of costs or other morally relevant considerations. (shrink)

In the first edition of Husserl’s 5th Logical Investigation we find a relatively unknown reductive method, which Husserl identifies retrospectively in the second edition as a ,Reduktion auf den reellen Bestand‘. In the 1913 version of the Logical Investigations the descriptions of this first reduction are nearly completely obscured by Husserl’s tendency to see them as tentative hints to his transcendental reduction. In this paper I will delineate the aims and the methodical context, but also the shortcomings, of Husserl’s first (...) attempt at a reduction, taking into account also the problems of the sense and the motivation of transcendental reduction. This first reduction seems strongly steeped in the methods and presuppositions of empiricism, a stance that was highly problematic already in the phenomenology of the first edition. Thus the present investigation opens up some new ways of understanding the formation of the method of reduction in phenomenology. (shrink)

This paper is an original attempt to understand the foundations of economic reasoning. It endeavors to rigorously define the relationship between subjective interpretations and objective valuations of such interpretations in the context of theoretical economics. This analysis is substantially expanded through a dynamic approach, where the truth of a valuation results in an updated interpretation or changes in the agent's subjective belief regarding the effectiveness of the selected action as well as the objective reality of the effectiveness of all other (...) possible actions (i.e. consequence realization). Complications arise when the economic agent is presented with a set of actions that render ambiguous preference, or when the effectiveness of an action cannot be perceived upon its selection, thereby necessitating a different theory of choice and consequence realization. (shrink)

Während es im moralisch-politischen Diskurs geradezu unkontrovers ist, dass Toleranz eine eminent wichtige Rolle für ein friedliches Zusammenleben von Menschen in pluralistischen Gesellschaften spielt, ist es alles andere als klar, was Toleranz überhaupt ist. Insbesondere die häufig anzutreffende Auffassung, dass es ‚Paradoxien‘ der Toleranz gäbe, sowie die in der Literatur immer von Neuem auftauchende Vexierfrage, ob Toleranz auch den Feinden der Toleranz gelten kann oder muss, sind deutliche Anzeichen dafür, dass es kein stabiles Verständnis der Natur dieser Einstellung gibt. Das (...) Problem ist nicht zuletzt ein methodologisches. Ich stelle zunächst einige Adäquatheitsbedingungen für eine Theorie der Toleranz auf, und argumentiere dann, dass eine Theorie der Toleranz als eine moralpsychologische Theorie vom normativen Begriff der Tolerierbarkeit frei zu halten ist. Nach der hier vorgeschlagenen Theorie besteht das Herzstück der Toleranz in einer verhaltenswirksamen Kontrolle moralischer Aversionen. Diese Theorie erfüllt die Adäquatheitsbedingungen für Theorien der Toleranz und wird von ihnen sogar erzwungen. Auf der Grundlage der erzielten Ergebnisse, erläutere ich dann Sinn und Rechtfertigung der Toleranzforderung und skizziere ihren Ort innerhalb der Ethik. (shrink)