Introduction to theology, emphasizing the historical method, as opposed to the methods of philosophy and the natural sciences.

One of the most significant political philosophers of the twentieth century, Carl Schmitt is a deeply controversial figure who has been labeled both Nazi sympathizer and modern-day Thomas Hobbes. First published in 1938, The Leviathan in the State Theory of Thomas Hobbes used the Enlightenment philosopher’s enduring symbol of the protective Leviathan to address the nature of modern statehood. A work that predicted the demise of the Third Reich and that still holds relevance in today’s security-obsessed society, this volume (...) will be essential reading for students and scholars of political science. “Carl Schmitt is surely the most controversial German political and legal philosopher of this century. . . . We deal with Schmitt, against all odds, because history stubbornly persists in proving many of his tenets right.”— Perspectives on Political Science “[A] significant contribution. . . . The relation between Hobbes and Schmitt is one of the most important questions surrounding Schmitt: it includes a distinct, though occasionally vacillating, personal identification as well as an association of ideas.”— Telos. (shrink)

Longtermists have argued that humanity should significantly increase its efforts to prevent catastrophes like nuclear wars, pandemics, and AI disasters. But one prominent longtermist argument overshoots this conclusion: the argument also implies that humanity should reduce the risk of existential catastrophe even at extreme cost to the present generation. This overshoot means that democratic governments cannot use the longtermist argument to guide their catastrophe policy. In this paper, we show that the case for preventing catastrophe does not depend on longtermism. (...) Standard cost-benefit analysis implies that governments should spend much more on reducing catastrophic risk. We argue that a government catastrophe policy guided by cost-benefit analysis should be the goal of longtermists in the political sphere. This policy would be democratically acceptable, and it would reduce existential risk by almost as much as a strong longtermist policy. (shrink)

This work presents a dialogue between classical and contemporary Indian and postmodern thinkers. Juxtaposing the diverse perspectives of Indian philosophers and philosophies, including Buddhism, Sankara, and Radhakrishnan, and western postmodern thinkers such as Lacan and Derrida, Olson addresses topics such as desire, suffering, the self, and identity.

This chapter focuses on an explanation of the neglect of investigating and understanding emotional response to films. It argues that the kind of emotional experience a film offers is a proper target of ideological investigation. This chapter aims to suggest how emotions should be understood in ideological criticism. There is characterization of spectator emotion with a view toward conceptual clarification. This chapter examines two families of screen emotions: sentiment and sentimentality, and the emotions which accompany screen violence. Drawing on work (...) in both cognitive science and recent philosophy of mind, the chapter argues that a cognitive approach to the emotions offers a way of taking the role of emotions more seriously than it has been taken in most contemporary film theory. The chapter's usage of ‘cognitivism’ is distinctive by virtue of its challenge to the traditional distinction between reason and passion. (shrink)

The essay explores the meaning and implications of Milbank's claim that the post‐Kantian presuppositions of modern theology must be eradicated. After defining and locating the post‐Kantian element in the context of Milbank's broader concerns, the essay employs a comparison between Milbank and Barth to draw out the differences between radical orthodoxy and neo‐orthodoxy with respect to the Kantian ideal of “mediation” between theology and culture. The essay concludes with comparisons of Milbank's metanarrative concerning “modern” thought with those offered by Hans (...) Blumenberg and James Edwards. The effect is not only to suggest the apparent arbitrariness of Milbank's account, but also to indicate the evident futility of arguing with Milbank's theological position on the basis of alternative accounts of the post‐Kantian tradition. (shrink)

This essay underscores the significant contribution Firestone and Jacobs make through the very thorough way their book surveys the wide range of recent scholarship bearing on Kant’s Religion. The essay then argues, however, that the complex scaffolding designed to summarize and categorize the varied responses to Kant has the effect of muting the authors’ own very bold interpretive stance. This point is particularly true with respect to their account of the compatibility of Kant’s Religion with the Christian tradition. In addition, (...) the essay suggests that the judicial metaphor of “defense” is overplayed, forcing certain interpretations of Kant into potentially misleading positions for the sake of the interpretive scheme. (shrink)

This remarkable book presents a rich and up-to-date view of evolution that explores the far-reaching implications of Darwin's theory and emphasizes the power, significance, and relevance of evolution to our lives today. After all, we ourselves are the product of evolution, and we can tackle many of our gravest challenges -- from lethal resurgence of antiobiotic-resistant diseases to the wave of extinctions that looms before us -- with a sound understanding of the science.

Recent discussions on the use of metaphor have centered on how it may be used in a way that has been said to require mandatory attention to the fact that it is metaphorical, resulting in what has come to be known as deliberate metaphor (CitationSteen, 2008). While metaphor deliberateness and conventionality/novelty are conceptually distinct, associations are likely to exist in practice. This article focuses on the deliberate use of conventional metaphor in images, by way of examining the use of animate (...) and anthropomorphic metaphors in an instance of corporate branding discourse (i.e., the prospectuses of Singapore's corporatized universities). Through our analysis, we show that deliberate conventional metaphor serves to reinforce particular conceptualizations rather than effect radical conceptual change. Moreover, we discuss visual and multimodal metaphor as deliberate if used in carefully crafted texts and draw on the notion of an image's connotative meaning to point out how such deliberateness can be further accentuated. The article concludes by discussing some implications for how the degree of conventionality is likely to have an effect on how deliberate metaphor achieves its key objective of changing addressees’ concepts of a particular Target. (shrink)

Carl Schmitt veröffentlichte einen Großteil seiner wichtigen Werke im Verlag Duncker & Humblot. Im Zuge der engen Zusammenarbeit mit dem damaligen Verlagsleiter Ludwig Feuchtwanger entwickelte sich ein reger intellektueller, anspielungsreicher Austausch auf Augenhöhe zwischen Autor und Verleger. Ludwig Feuchtwanger, ein heute nahezu vergessener Intellektueller der jüdischen Renaissance nach dem Ersten Weltkrieg, vermochte es, auf Schmitts Interessen einzugehen und diese z.T. zu lenken. Dieser nun erstmals edierte Briefwechsel zeichnet ein Bild zweier Gelehrter in der Weimarer Republik, veranschaulicht u.a. auch die (...) materielle Lage eines wissenschaftlichen Autors und gibt Einblick in den damaligen Buchmarkt. Daneben finden sich Bausteine zur Biographie Carl Schmitts und Ludwig Feuchtwangers sowie ihren intellektuellen Netzwerken. Der Briefwechsel dokumentiert zugleich aber auch das Scheitern einer Freundschaft. (shrink)

Carl Schmitt unterhielt zeitlebens eine beeindruckend umfangreiche Korrespondenz. Seine Briefpartner waren höchst unterschiedlich. Es zählten dazu sowohl Künstler, wie Gelehrte aller Art, insbesondere juristische Kollegen als auch sonstige Persönlichkeiten.Ein Teil seiner Korrespondenz, nämlich die mit Ernst Jünger und mit Armin Mohler wurde in den letzten Jahren bei Klett-Cotta bzw. dem Akademie-Verlag veröffentlicht. In unserem Hause erschienen 1989 Briefe an Carl Schmitt, die der langjährige frühere Leipziger Studentenpfarrer Werner Becker in den Jahren 1923-1978 an Schmitt gerichtet hatte. Die Schreiben (...) Schmitts, die sich leider nicht mehr erhalten haben, erschließen sich insoweit, als Becker darin auf vorangehende Schreiben Schmitts inhaltlich eingeht. Im Dezember 2003 erschien in der Festschrift für Werner Krawietz unter dem Titel »Legalität, Legitimität und das Politische - Ein Briefwechsel« eine von Florian Simon aus unserem Verlagsarchiv zusammengestellte Korrespondenz Schmitts, die dieser in den Jahren 1931-1933 mit Ludwig Feuchtwanger, in den Jahren 1913-1936 wissenschaftlicher Leiter unseres Hauses, geführt hat.In Spanien war einer von Schmitts intensiven Briefpartnern, der 1915 geborene Römischrechtler Prof. Dr. Álvaro d'Ors. Er kannte Schmitt anfangs nur mittelbar und zwar über seinen Vater, den Philosophen und Essayisten Eugenio d'Ors. Dieser war mit Schmitt seit 1929 befreundet und hatte ihm in seiner Schrift Glosario mit der Darstellung seines Rangs und Originalität seiner Denkweise ein Denkmal gesetzt. 1944 lernten Álvaro d'Ors und Schmitt sich auch persönlich kennen, bei Gelegenheit eines Vortrags von Carl Schmitt »Vitoria und sein Ruhm«, den dieser an der Universität von Granada hielt. An diese war Álvaro d'Ors kurz zuvor zum Ordinarius für Römisches Recht berufen worden.Der Briefwechsel zwischen Schmitt und d'Ors setzt 1948 ein und endet 1983, zwei Jahre vor dem Ableben Schmitts. Der Briefwechsel war begleitet von einer Reihe von Begegnungen in Deutschland, aber mehr noch in Spanien, und zwar insbesondere in Santiago, wohin d'Ors später berufen worden war. Dort lebte seit 1959 auch Schmitts einzige Tochter Anima, nach Ihrer Eheschließung mit Alfonso Otero, Ordinarius für Rechtsgeschichte an der dortigen Universität.Der hier nun vorgelegte Briefwechsel zeigt, wie sehr die theoretischen und praktischen Interessen beider Juristen miteinander verwoben, aber dennoch ihre Denkansätze und Ergebnisse sehr verschieden waren. Der Briefwechsel führt uns durch einen für beide Partner überaus fruchtbaren Dialog zu grundlegenden Aspekten des Denkens beider Autoren: der Nomos der Erde, die Einheit der Welt, Ausnahme und Norm, Legalität und Legitimität und politische Theologie.In sorgfältigen und umfangreichen Anmerkungen der Herausgeberin werden dem Leser Zusammenhänge und Hintergründe erschlossen sowie die in den Briefen erwähnten Persönlichkeiten vorgestellt, die dem deutschen Leser weitestgehend unbekannt sind. Die Briefe mit den Anmerkungen geben einen aufschlußreichen Einblick in das Denken der Briefpartner und insbesondere Carl Schmitts. Sie sind zugleich ein spannendes Zeitdokument und ein Beitrag zur Geistesgeschichte Deutschlands und Spaniens. (shrink)

The book is an examination of the problem of the self and the role of error in its identity.

Immanuel Kant is often referred to as the 'philosopher of Protestantism' because he provides a model for mediating successfully between a modern scientific world view and theism. This radical new reading of Kant's religious thought suggests that he is in fact more accurately read as a precursor to nineteenth-century atheism than to liberal Protestant theology.

Kant's Religion within the Boundaries of Mere Reason was written late in his career. It presents a theory of 'radical evil' in human nature, touches on the issue of divine grace, develops a Christology, and takes a seemingly strong interest in the issue of scriptural interpretation. The essays in this Critical Guide explore the reasons why this is so, and offer careful and illuminating interpretations of the themes of the work. The relationship of Kant's Religion to his other writings is (...) discussed in ways that underscore the importance of this work for the entire critical philosophy, and provide a broad perspective on his moral thought; connections are also drawn between religion, history, and politics in Kant's later thinking. Together the essays offer a rich exploration of the work which will be of great interest to those involved in Kant studies and the philosophy of religion. (shrink)

In a recent paper— The disvalue of death in the global burden of disease 1—we question the commensurability of the two components of the disability-adjusted life year — years lived with disability and years of life lost —and offer a tentative solution to this problem. In an exciting and constructive reply— Is consistency overrated? 2—philosopher S Andrew Schroeder argues that our concern about the DALY may be missing the mark by accepting the DALY as what he refers to as an (...) index reflecting nothing ‘beyond the importance we place in each ’. According to Schroeder, our consistency requirement is then made redundant. Recall our main argument: the DALY is the arithmetical sum of two components, YLDs and YLLs. The YLDs represents the individual disease burden that occurs while we are alive, while YLLs represents the individual disease burden resulting from our death. ‘Death’, in this context, is not the process of dying, which happens within life and which is captured by YLDs, but rather the incidence in which the life of a person has ended. Understood this way, the DALY is the aggregate of life and death, and we argue that these are incommensurables. Why are YLDs and YLLs incommensurables? In our article, we present several reasons for this. Briefly, YLDs measure disease burden that happens to an individual, whether it be painful experiences or loss of function. YLDs have a duration and are usually something we experience, such as pain. YLLs, on the other hand, are instantly generated when the life of that individual has expired. We do not experience YLLs, and they happen where we are not. When YLLs are generated, the life in question has already ended. On a secular account, death is the irreversible cessation of the mind and the senses, and …. (shrink)

Remembering seems, to philosophers and scientists, one of the most mystifying of human activities. Yet natural language users have no problem understanding what is meant by ‘memory’. Memory is simply the ability to recall personally experienced events and certain kinds of information such as facts, names, or faces; or how to perform certain actions, like riding a bike or playing chess. It is on this basis that people sometimes make claims about themselves or others having a good or bad memory, (...) especially for things like names, numbers, or faces. Why then is memory such a mystery? Because, firstly, of its diversity: memory enables us to perform a plethora of different tasks, including the continuous interpretation of every moment of consciousness. Secondly, different forms of memory have different standards of accuracy, and often dramatically different criteria for success. (shrink)

In this article, we explore alternative conflict resolution strategies to assist families and clinicians in cases of intractable dissent in paediatric health care decision-making. We focus on the ethical and legal landscape using cases from the Australian jurisdiction in New South Wales, while referencing some global sentinel cases. We highlight a range of alternative means of addressing conflict, including clinical ethics support, and contrast and contextualise facilitative or interest-based mediation, concluding that legal intervention via the courts can be protracted and (...) distressing and should be a ‘last resort’. We acknowledge many might view this as the current status quo, but we go further to recommend strategies optimal for all parties to recognise early signs of conflict and prevent its harmful escalation. While more empirical research is needed, we contend that interest-based mediation may be a valuable adjunctive method of conflict resolution. If judiciously distinguished from and utilised with clinical ethical support, it can be an effective tool to address dissent and its negative sequelae in paediatric healthcare decision-making. (shrink)

Einfuhrung Carl Schmitt: Der Schatten Gottes. INtrospektionen, Tagebucher und Briefe 1921 bis 1924 Teil I: Tagebuch August 1921 bis August 1922 Bearbeitet von Gerd Giesler und Ernst Husmert Teil II: Tagebuch 1923 und 1924 Bearbeitet von Wolfgang H. SPindler Teil III: Der Schatten Gottes. AUfzeichnungen aus den Jahren 1922 bis 1924 Bearbeitet von Gerd Giesler, Ernst Husmert und Wolfgang H. SPindler Anhang Briefe, Dokumente und Abbildungen Verzeichnis der mehrfach genannten Literatur Quellen und Nachschlagewerke Abbildungs- und Quellennachweis Personenverzeichnis.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Uber Den Psychologischen Ursprung Der Raumvorstellung Carl Stumpf S. Hirzel, 1873 Space perception. (shrink)

Intentionality is one of the central problems of modern philosophy. How can a thought, action or belief be about something? Sachs draws on the work of Wilfrid Sellars, C. I. Lewis and Maurice Merleau-Ponty to build a new theory of intentionality that solves many of the problems faced by traditional conceptions. In doing so, he sheds new light on Sellars’s influential arguments concerning the ‘Myth of the Given’ and shows how we can build a productive discourse between American pragmatism, analytical (...) philosophy and European phenomenology. (shrink)

This essay underscores the significant contribution Firestone and Jacobs make through the very thorough way their book surveys the wide range of recent scholarship bearing on Kant’s Religion. The essay then argues, however, that the complex scaffolding designed to summarize and categorize the varied responses to Kant has the effect of muting the authors’ own very bold interpretive stance. This point is particularly true with respect to their account of the compatibility of Kant’s Religion with the Christian tradition. In addition, (...) the essay suggests that the judicial metaphor of “defense” is overplayed, forcing certain interpretations of Kant into potentially misleading positions for the sake of the interpretive scheme. (shrink)