Husserl and Contemporary Thought contains twelve essays that address certain key themes in Husserl's thought, each in some way confronting issues critical to the Husserlian project. The essays first appeared in the 1982 volume of Research in Phenornenology. The "contemporary thought" in the title should be understood in a limited sense as refer- ring to certain strains of thinking pursued in the present decade, build- ing however on past research. The volume shows several directions in which contemporary thinkers are taking (...) Husserlian phenomenology. The most common direction is through an evaluative contrast between Husserl's vision and the ideas of other philosophers, some of whom listened to Husserl but went their own ways. The second direction taken is represented in a series of current works by active phenomenol- ogists. Some of these essays - and here we have the greatest concentra- tion on a single theme - expand upon Husserl's analyses concerning the temporality of human experience. Other essays take up the threads of long-standing debates among Husserl scholars. I will treat each group of essays - on other philosophers, on time, and on topics other than time in turn, although the essays do not follow this order in the volume. (shrink)

Arnold and Bowie (2003) attempt to derive ethical constraints on the actions of the managers of multinational enterprises (MNEs), orthe MNEs themselves, from a Kantian perspective. We contest Arnold and Bowie’s claims regarding MNE duties, in particular that MNEs have a duty to pay a subsistence wage above market levels. We conclude that even within Arnold and Bowie’s Kantian framework such a duty does not properly emerge. In addition, we argue that the account of coercion used by Arnold and Bowie (...) does not serve their purposes. Arnold and Bowie address consequentialist issues by arguing that their conclusions are not undercut by economic considerations regarding unemployment. We argue that Arnold and Bowie have misread the economic literature in this regard. (shrink)

Although Wilhelm Dilthey and Franz Brentano apparently were pursuing roughly the same objective—to offer a description of our mental functions and of their relations to objects—and both called their respective research programs ‘descriptive psychology’, they seem to have used the term to refer to two different methods of psychological research. In this article, I compare analyses of these differences. Against the reading of Orth but also against a possible application of recent relativist accounts of the epistemology of peer disagreement (...) to this case, I argue that their apparent shared objective is not enough to support an understanding of their views as two alternatives within a given historical or scientific context, or as a mutual peer disagreement. I show that the impression of a shared objective can be explained away as stemming from the influence of their teacher Adolf Trendelenburg, and I stress that the case of introspection strongly suggests that an account in terms of peer disagreement is not plausible. Finally, I conclude that the opposition between two traditions, Austrian philosophy and historicism, might be better suited to account for the dispute and its apparent common historical context. (shrink)

Arnold and Bowie (2003) attempt to derive ethical constraints on the actions of the managers of multinational enterprises (MNEs), orthe MNEs themselves, from a Kantian perspective. We contest Arnold and Bowie’s claims regarding MNE duties, in particular that MNEs have a duty to pay a subsistence wage above market levels. We conclude that even within Arnold and Bowie’s Kantian framework such a duty does not properly emerge. In addition, we argue that the account of coercion used by Arnold and Bowie (...) does not serve their purposes. Arnold and Bowie address consequentialist issues by arguing that their conclusions are not undercut by economic considerations regarding unemployment. We argue that Arnold and Bowie have misread the economic literature in this regard. (shrink)

O tema da natureza da virtude e de sua transmissibilidade atravessa quase todos os diálogos da juventude de Platão, isto é, os considerados “diálogos socráticos”. Este adquire uma relevância central no Protágoras e no Mênon, o qual se abre exatamente com a interrogação acerca da maneira de adquirir a virtude. No curso do diálogo, a arete assume um significado eminentemente político: Mênon pergunta a Sócrates como se pode obter sucesso no campo político, como se pode adquirir reconhecimento social. A tese (...) em torno a qual se desenvolve a conversação assume a identidade de virtude e conhecimento (episteme). Todavia, a consequência que deriva da assunção desta tese, isto é, o princípio com base no qual a virtude, enquanto conhecimento, seja ensinável, é refutado por meio do célebre “argumento empírico”: a ausência de homens capazes de transmitir a sua virtude aos filhos demonstra que essa não é ensinável, e ,portanto, não é conhecimento. Sócrates propõe, então, situar na opinião correta (orthe doxa) a fonte da virtude política. Todavia, a validade do argumento empírico resulta muito incerta, uma vez que parece fundar-se na ambiguidade do significado do termo didakton, que quer dizer seja “ensinável” seja efetivamente “ensinado”. Também a tentativa de fundar a virtude na theia moira deve ser tratada com certo ceticismo. Na realidade, Sócrates alude, no fim do diálogo, à possibilidade de que exista um homem que seja virtuoso e que seja também capaz de ensinar a virtude a outro homem: este homem extraordinário é naturalmente o próprio Sócrates. (shrink)

While it is impossible to transfigurephilosophical and Judaic thought of EmmanuelLevinas into a moral agenda for education orthe programmatic regularities of a pedagogicalmethodology, this paper argues for theimportance of his work for re-openingeducational questions. These questions engagethe problem of what it could mean to livehistorically, to live within an uprightattentiveness to traces of those who haveinhabited times and places other than one'sown. In this sense, I address the problem ofremembrance as a question of and for history,as a force of inhabitation, (...) as an inheritance weare obligated to live within, that intertwineswith our sense of limits and possibilities,hopes and fears, identities and distinctions.Substantively, this problem is manifest in howone attends to the experiences of others: howone reads, how one views, and how one listens,always historically specific normalizedpractices that in any given epoch are ingrainedin what it means to live in consort withothers, to live as though the lives of otherpeople mattered. The paper seeks to display thefecundity of the thought of Levinas forre-thinking such issues. (shrink)

This research aims both at filling the gap in the literature on the psychological research carried out at Würzburg at the beginning of this century, and at showing plausible analogies between some concepts assumed in contemporary research to explain mental processes and those advanced by the psychologists working on thinking at Würzburg. The analysis of the research produced there between 1901 and 1908 highlights the peculiar holistic approach devised for understanding thinking. It was such an approach that allowed Marbe and (...) Orth to discover the so called imageless thought which was found in the associations linking abstract mental contents as well as in judgements and affects. From 1904 on, the research focused mainly on the way in which thinking processes take place: Watt theorized the role of the so called determining tendencies in orienting the course of thinking, and Messer acknowledged the existence of thinking processes of which subjects are unaware. Bühler's most relevant contribution was the systematization in a general framework of the interpretations advanced by the several researchers in explaining the interplay of the different elements responsible for the dynamic course of thinking processes. (shrink)

Gegenstand des Bandes ist eine Profilierung der Kulturphilosophie mit dem Ziel ihrer notigen Selbstbehauptung gegenuber einem gegenwartigen Naturalismus. Ein zentrales Ratsel der Gegenwartsphilosophie ist das Verhaltnis unseres Bewusstseins, der Perspektive der ersten Person machtig und Urheber der Kultur zu sein, zu den Erkenntnissen der Kognitions- sowie der Evolutionswissenschaften seit Darwin. In diesen scheint von der Natur her auf die Kultur ein neues Licht zu fallen. Dies ist ebenso faszinierend wie interessant. Es ist aber auch eine Herausforderung: Der Begriff der "Welt" (...) wird naturwissenschaftlich praokkupiert, Extrapolationen ins Ontologische wie die "kausale Geschlossenheit der Welt" breiten sich auf Kosten fruherer, starker zuruckgenommener Erkenntnis- und Wissenschaftstheorien aus. Wie steht es demgegenuber mit den Beitragen von Kulturphilosophie und Kulturwissenschaften / Geisteswissenschaften? Deutlich wird in den Beitragen im Anschluss an Dilthey, Cassirer, Simmel und weitere Autoren: Die Notwendigkeit und der Eigencharakter kultureller Arbeit mussen offentlich wie in den Wissenschaften wieder bewusst werden. Mit Beitragen von Katharina Bauer, Jorn Bohr, Gunter Dux, Ralf Glitza, Kinga Golus, Julia Gruevska, Ralph Kohnen, Gudrun Kuhne-Bertram, Hans-Ulrich Lessing, Kevin Liggieri, Ernst Wolfgang Orth, Annika Schlitte, Gunter Scholtz und Rene Torkler. (shrink)

This paper challenges the claim, made by French sociologist andphilosopher, Jean Baudrillard in The Spirit of Terrorism, that contemporary“Islamic” terrorism as exemplified by the 9/11 attacks in the United States isa phenomenon that defies morality. By considering alternative explanationsand applying a thought experiment, we find that Baudrillard’s claim shouldbe rejected because it is based on invalid premises and inconsistencies.The problematic premises include Baudrillard’s statements that terror is aneffective strategy and the only means available to marginalized group seekingto oppose Western globalization. (...) We argue that contemporary terrorism cannotlie beyond the limits of morality, and we suggest that the main cause of theupsurge in terrorist incidents today lies in the logic of Western globalization, orthe consumption system, that has given rise to simulation. (shrink)

Thus Spoke Zarathustra expresses a revolt against the quest for “afterworlds.” Nietzsche is seen transferring rationality to the body, welcoming the many in akingdom of the un-unified multiple, with a burst of enthusiasm at the figure of recurrence. At first, he values an acceptation of suffering through reconciliation with time, and puts the onus on the divine to refute the dismembering of the oneness of meaning and unity of the soul’s quest for joy in eternity. Then confrontingChristianity, he sees its (...) refusal to sacrifice anyone, at the cost of making all sick with a unique healer, and rejects it as incompatible with his ideal of plenitude. Inthe absence of an ontology of the person, the affirmation of the individual and his value, opposed to the antagonistic affirmation of the many put in front of theone God and destroyed by him, ends up dislocating the reality of the self. The Nietzschean option resisted any leveling down—this is its merit—yet the mysteryof the Trinity needs to be brought into the reflection to respect Nietzsche’s own terms in defining the final problem which is also the one option: Dionysus orthe Crucified? (shrink)

One of today's most influential business consultants brings us practical lessons from one of the world's most profound works of wisdom for cultivating real power and transforming the workplace into a source of immense satisfaction and fulfillment.A former Fortune 500 top executive who is a leading business consultant combines forces with the bestselling translator of the Tao Te China to write the first book revealing how to use the wisdom of this ancient text to understand the most valued and elusive (...) prize in business: power. Power is the most coveted reward -- the power to run a project, a department, or an entire company. Yet there has been little written on the nature of this essential tool without which nothing is accomplished. What exactly is power, and where does it come from? Does power automatically come with authority? Does it come from your superiors, or do you create it for yourself? And why is it so difficult to hang on to?Real Power illustrates the paradox in winning at work: that power begins only when we learn to let go of the illusion of control in order to empower others. Real power recognizes that employees already have power in their skills, their commitment to the job, and their passion for the work. Real power comes from creating an environment in which that power can be expressed in order to produce the best results for everyone.The book's advice for cultivating real power ranges from learning why helping your competition (inside or outside the company) can be the biggest help to yourself, to understanding why conventional displays of power are the least effective ways to accomplish goals. Whether you're at the top of the corporate ladder, the middle, orthe bottom, this guide will help make your work fulfilling on every level From financial to personal. (shrink)

Edmund Husserl, generally regarded as the founding figure of phenomenology, exerted an enormous influence on the course of twentieth and twenty-first century philosophy. This volume collects and translates essays written by important German-speaking commentators on Husserl, ranging from his contemporaries to scholars of today, to make available in English some of the best commentary on Husserl and the phenomenological project. The essays focus on three problematics within phenomenology: the nature and method of phenomenology; intentionality, with its attendant issues of temporality (...) and subjectivity; and intersubjectivity and culture. Several essays also deal with Martin Heidegger's phenomenology, although in a manner that reveals not only Heidegger's differences with Husserl but also his reliance on and indebtedness to Husserl's phenomenology. Taken together, the book shows the continuing influence of Husserl's thought, demonstrating how such subsequent developments as existentialism, hermeneutics, and deconstruction were defined in part by how they assimilated and departed from Husserlian insights. The course of what has come to be called continental philosophy cannot be described without reference to this assimilation and departure, and among the many successor approaches phenomenology remains a viable avenue for contemporary thought. In addition, problems addressed by Husserl--most notably, intentionality, consciousness, the emotions, and ethics--are of central concern in contemporary non-phenomenological philosophy, and many contemporary thinkers have turned to Husserl for guidance. The essays demonstrate how significant Husserl remains to contemporary philosophy across several traditions and several generations. The volume includes essays by Rudolf Bernet, Klaus Held, Ludwig Landgrebe, Dieter Lohmar, Verena Mayer and Christopher Erhard, Ullrich Melle, Karl Mertens, Ernst Wolfgang Orth, Jan Patočka, Sonja Rinofner-Kreidl, Karl Schuhmann, and Elisabeth Ströker. (shrink)

Patočka, J. Erinnerungen an Husserl.--Landgrebe, L. Philosophische Anthropologie - eine empirische Wissenschaft?--Schmidt, G. Was ist der Mensch?--Polin, R. Être et ordre.--Funke, G. Handeln aus Pflicht.--Kohlenberger, H. Zum Problem der Teleologie des Handelns.--Schaller, K. Theorie der Bildsamkeit.--Berlinger, R. Die Weltgestaltung der Philosophie.--Fink, E. Phronesis und Theoria.--Krońska, I. Atome und Menschen.--Dembowski, H. Martin Luthers Disputatio de Homine von 1536.--Heintel, E. Aristotelismus und Transzentalismus im "Begriff" bei Hegel.--Orth, E. W. Husserl und Hegel.--Baczko, B. Zum Problem der Leiblichkeit in der Anthropologie von Marx.--Kolakowski, (...) L. Richard Avenarius et le suicide apparent de la philosophie.--Biemel, W. Der Beginn von Prousts À la recherche du temps perdu.--Van Breda, H. L. L'itinéraire husserlien de la phénoménologie pure à la phénoménologie transcendentale. (shrink)

Book MARY, André. Os antropólogos e a religião. Trad. Lúcia Mathilde Endlich Orth. São Paulo: Ideias e Letras, 2014. ISBN 978-85-6589-369-5.

In Vol. XXIIL, pp. 105–8, Mr. Lockwood criticizes some of the observations which I made in pp. 7–10 of the same volume. § 271. I ‘assume’ that τοτ' δετι δεινότητα explains ύπόκρισιν κα γνα and not τ διαλελυμένον, because ‘figures of speech in general’ cannot be said to ‘produce’ τ διαλελυμένον asyndeton, which is itself one of those figures; because, conversely, τ διαλελυμένον is not equivalent to δεινότης but a means of producing δεινότης. τ διαλελυμένον must, therefore, be nominative, not (...) accusative, and Professor Rhys Roberts' rendering, ‘lending especially the effect of abruptness, in other words of energy,’ cannot be right. The Professor himself is not happy with it, and adds in a note that ‘a better sense would be obtained by placing μάλιστα τ διαλελυμένον before πόκρισιν, i.e. “the figures of speech, and especially asyndeton.”‘ My excision gives the same sense. Orth, in his translation, omits the words τοτ' στι δεινότητα, and interprets as I do. (shrink)

Charles Darwin argued that human beings are what happen whenphysical laws act upon a planet with the characteristics that earthhad five billion years ago. Similarly, I have argued that theprimacy of individual will is what eventually happens when asociety allocates and limits coercion based upon rights. From timeto time particular visions of the good or the right dominate publicbehavior, but they are eventually enframed by rights — the authoritative claim of each person to respect.I have argued that the propositional structure (...) of American law—the laws themselves — can be seen to be a logically consistentsystem of propositions stemming from the axiom that the will ofeach person is worthy of respect. This is an explanatory, not anormative, proposition. The axiom was not put there by anyoneand the law derived from it, any more than the human brian wasput there and the theory of relativity derived from it. The axiomcame to be embodied in k because of a fact — the single universalcharacteristic of human beings that is relevant to the question ofarranging coercion is individual will — and a process — the right ofeach person to demand a justification for coercion used upon him.Since will is universal to human beings, this would suggest thatany rights-based legal system would evince a general structuresimilar to our own. Particularities of national culture, naturalresources, population density, and so on would produce a verydifferent liberty frontier from the one facing this country andhence, different laws. But the general structure of law — the relationship between principle and policy decision, the role of thebasic rights, and so on — should be similar. This similarity shouldprovide a common basis for cooperation between states, transcending particularities of economic structure, political structure and ideology. We have seen that a very broad range ofeconomic and political institutions may be justified. The essential difference between states lies not in the different ways that theyarrange institutions but in the different ways that they justifythem. Those that justify them to people as persons are similar.Those that justify them by conformity to a design are different.The theory set out here is not a design. It is an explanation. Onevirtue of explanations is that they draw forth other explanations.More importantly, they offer perspective — they tell us what weare “up to.” As the social relations which law must rationalizebecome ever more complex, perspective becomes ever more necessary. The simple laws have already been written. The connectionbetween the doctrine of consideration and the first principle isobvious. The connection between the “hard look” doctrine ofreviewing administrative agencies and the second principle isnowhere near so obvious (though it is a lovely example of thejudicial process enframing the realm of uncertainty). The morecomplex and artificial the institution, the poorer the guidance ofintuition and the more necessary are conscious guides to decision.Justification comes easy to printers. Most of them don't knowwhy a page of print that has straight margines left and right is“justified.” They don't need to know, for the idea has immediateintuitive appeal; it is easy to accept and to remember, and, onceremembered, it is an effective guide to behavior. It is easy to seethat this line of print is not justified and to do somethingabout it. It is not so easy to tell whether the “hard look” doctrine orthe enforcement of a surrogate motherhood contract sits fairly on itspage. Justification of law requires an understanding of thecriterion against which it is being done. There is an intuitive core— a “sense” — to any act of judgment, but that core can be illuminated and developed by an understanding of the framework withinwhich it operates. (shrink)

Values and beliefs regarding communityfood security were investigated among participants in2–3 day participatory planning events related to thelocal food system in six rural counties from oneregion of upstate New York. The results of Qmethodology reveal three distinct viewpoints: a) theSocial Justice viewpoint, which is primarily concernedwith hunger and the potential harm caused by welfarereform; b) the Pragmatist viewpoint, which values thecontributions agriculture makes to local communitiesand is not concerned about environmental or socialexternalities of the dominant food system; and c) theVisionary (...) viewpoint, which also values agriculture inthe community but is very concerned aboutenvironmental and social externalities. After theplanning events, the Pragmatist viewpoint experiencedan 88% increase in members and the other twoviewpoints became less salient. Various categories ofprofessionals (e.g., nutrition, social welfare,agriculture, environmental) tend to express theviewpoints associated with their professions and/orthe client groups they serve. Despite thesedifferences among participants, the planning events inall six counties resulted in a wide range of goals andobjectives centered on a theme of re-localizing avariety of food system activities. These results arediscussed in relation to the desirability ofdeveloping an explicit philosophy of food andagriculture and the ideal processes required to doso. (shrink)

The volume contains a selection of essays on Plato from his Socratic beginnings to his aftermath in the works of Donald Davidson and Hans-Georg Gadamer. Particular attention is paid to the Idea of the Good and the question of its transcendence and immanence.

본 연구는 현대정치와 여론을 장악하고 있는 탈진실의 문제가 사실상 ‘말의 자유’에 관한 왜곡된 인식 혹은 해석의 결과로 보면서, 이 논의의 중심에 놓여진 푸코의 파레시아 개념을 통해 ‘자유롭게 말하기’의 철학적 의미를 추적해본다. 푸코의 파레시아 개념에 관한 이 글의 해석은 아테네 민주정을 파레시아 위기로 규정한 푸코의 진단은 맞았지만, 그에 대한 해법으로 제시된 철학적 파레시아의 개념은 지나치게 엄격하기에 실천적 의미를 갖기 어렵다는 점을 지적한다. 자유롭게 말한다는 것은 푸코가 지적하는 것처럼 자기검토를 통한 윤리적 엄밀함보다는 민주정치에서 ‘옳은 의견’을 제시한다는 것을 포함하는 소위 플라톤적 단서에 의해 (...) 보다 정확히 이해될 수 있다. 이러한 해석을 통해 이 글은 진실-말하기가 철학과 정치의 넘나듦을 통한 비판의 복원에 중심을 두고, ‘옳은 말’을 할 수 있는 민주시민(화자의 윤리)과 동시에 그것을 알아차릴 수 민주시민(청자의 윤리)에 초점을 두어야 함을 강조하였다. (shrink)