The process of singuralisation transforms the public office as the traditional embodiment of the common welfare. With formal authority vanishing as source of power, public office loses its privileged impact on the formation of public opinion. At the same time, the public office holder continues to rely on acceptance and approval as sources of legitimacy. In line with the behavioral pattern of singularisation, leaders in public office then pursue the unique in their performance and appearance. This implies a change of (...) the type of public authority in the sense of Max Weber (from legal to charismatic authority) leading to adaptation reactions on the part of the office holder: by joining markets of attention and valorisation; by reacting to the intensification of communicative and physical violence through legislation; and by institutionalising participation offers for socio-economic groups in policy-making. (shrink)

A simplified relationship between setting of a norm and an individual’s compliance can be characterized by three distinct stages: norm comprehension and processing; the deliberate compliance decision of the individual; and non-deliberate decision-making. On each stage, there is insight from social sciences, experimental psychology and behavioural law and economics making different predictions about individual compliance behaviour. We study the implications of extra-juridical insight as well as normative constitutional requirements on the optimal design of norms. We find considerable variance in norm (...) designs for improving compliance depending on the respective empirical insight. Regarding norm comprehension, there is ambiguity in the relationship between individual’s limited cognitive processing capacity and the constitutional law imperative for norm specificity. The stage of deliberate decision-making relates to the rationality model of human behaviour allowing for economic, reciprocal, communicative human dispositions, each of which requires different law designs to induce individual’s compliance. Homo oeconomicus responds to law design using costs as steering tool. Homo reciprocans can be directed through decentralized self-regulation, governance of small political units and belief management. And compliance of homo communicans can be induced when procedures are perceived as being fair and inclusive. Finally, the existence of non-deliberate decision-making may justify paternalistic legal measures. The findings may inform lawmakers in how to design and draft laws to optimize norm compliance. (shrink)

Schon seit ihrer Gründung in den 1970er-Jahren ist die Reihe Germanistische Linguistik (RGL) exponiertes Forum des Faches, dessen Namen sie im Titel führt. Hinsichtlich der thematischen Breite (Sprachebenen, Varietäten, Kommunikationsformen, Epochen), der Forschungsperspektiven (Theorie und Empirie, Grundlagenforschung und Anwendung, Inter- und Transdisziplinarität) und des methodologischen Spektrums ist die Reihe offen angelegt. Das Aufgreifen neuer Trends hat in ihr ebenso Platz wie das Fortführen von Bewährtem. Die Publikationsformen reichen von Monographien und Sammelbänden bis zu Wörterbüchern. Wissenschaftlicher Beirat (ab November 2011): Prof. (...) Dr. Karin Donhauser (Berlin) Prof. Dr. Stephan Elspaß (Augsburg) Prof. Dr. Helmuth Feilke (Gießen) Prof. Dr. Jürg Fleischer (Marburg) Prof. Dr. Stephan Habscheid (Siegen) Prof. Dr. Rüdiger Harnisch (Passau). (shrink)

The aim of the paper is to present and evaluate Bolzano's theory of grounding, that is, his theory of the concept expressed and the relation brought into play by 'because'. In the first part of the paper (Sections 1-4) the concept of grounding is distinguished from and related to three other concepts: the concept of an epistemic reason}, the concept of causality, and the concept of deducibility (i.e., logical consequence). In its second part (Sections 5-7) Bolzano's positive account of grounding (...) is reconstructed in axiomatic form and critically discussed. (shrink)

In a number of very influential publications, Epstein and Hoover (among other authors) have recently argued that a thoroughly micro-foundationalist approach towards economics is unconvincing for metaphysical reasons. However, as we show in this article, this metaphysical/social ontological approach to the debate fails to resolve the status of micro-foundations in the practice of economic modelling. To overcome this, we argue that endogenizing a model—that is, providing micro-foundations for it—correlates with making that model more complex. Specifically, we show that models with (...) more micro-foundations tend to have more parameters or variables. This matters, as there are well-established methodological reasons for preferring models with fewer parameters or variables—ceteris paribus. We therefore conclude that, from a practice-based point of view, micro-foundations are only defensible to the extent that they significantly improve the ability of the relevant model to fit the data of interest. In this way, we arrive at a practice-based, methodological reconceptualization of the debate surrounding the need for micro-foundations in economics. (shrink)

Business Ethics: A European Review, EarlyView.

Zusammenfassung Der Beitrag verbindet die Daten aktueller DSB-Bestandserhebungen und der 10. koordinierten Bevölkerungsvorausberechnung des Statistischen Bundesamtes zu einer interdisziplinären Studie über die voraussichtliche Mitgliederentwicklung des organisierten Sports. Durch die Berücksichtigung der derzeit denkbaren Minimal- und Maximalvarianten soll dabei der Einfluss des demografischen Wandels auf die Sportentwicklung empirisch eingegrenzt werden. Ziel ist es, sowohl absolute als auch altersstrukturelle Konsequenzen für die Zukunft des DOSB aufzuzeigen. Sich abzeichnende Chancen, Risiken und Ressourcen werden hierbei gesondert hervorgehoben und auf entsprechende Forderungen an den organisierten (...) Sport abgeleitet. (shrink)

Dynamic stability of the knee and weakness of the extensor muscles are considered to be the most important functional limitations after anterior cruciate ligament injury, probably due to changes at the central level of motor control rather than at the peripheral level. Despite general technological advances, fewer contraindicative surgical procedures, and extensive postoperative rehabilitation, up to 65% of patients fail to return to their preinjury level of sports, and only half were able to return to competitive sport. Later, it becomes (...) clear that current rehabilitation after knee surgery is not sufficient to address the functional limitations after ACL reconstruction even years after surgery. Therefore, new therapeutic tools targeting the central neural system, i.e., the higher centers of motor control, should be investigated and integrated into current rehabilitation practice. To improve motor performance when overt movement cannot be fully performed, several techniques have been developed to increase physical and mental activation without the need to perform overt movements. Among the most popular cognitive techniques used to increase physical performance are motor imagery and action observation practices. This review, which examines the available evidence, presents the underlying mechanisms of the efficacy of cognitive interventions and provides guidelines for their use at home. (shrink)

Introduction The analytical way of thinking has been one of the most fruitful paradigms in this century in philosophy and in different sciences, ...

This study focuses on the altars of the major annual Hopi ceremonials which display ritual objects, the possession and use of which give religious and secular power. With the importance of such objects in mind, an iconographic study of Hopi religion is particularly illuminating. This study aims to demonstrate how to view Hopi altars and is supplemented by a theory of the mechanics of efficacy in the Hopi altar context. The text provides a general introduction to Hopi religious practice and (...) distinguishes three levels of information: 1) the calendrical and ritual contexts of Hopi altars, 2) the functions of these altars within those contexts, and 3) the iconography and iconology of the altars, understood here in a literal sense as the study of the forms and structures of the altars on the one hand and the study of the implicit and explicit symbology of the altars on the other. The book provides keys to understanding through exemplification and typology, and is meant to be of particular use to museums and research libraries. (shrink)

The 18 contributions to this volume deal with a variety of 'tropes', such as metaphor, metonymy, synecdoche, irony, euphemism, antonomasia and hyperbole. Using various approaches or paradigms the authors aim to find answers to the crucial epistemological questions, namely whether and to what extent utterances containing tropes can be said to be true or false.

Recent research has detailed the use of neuroscience in several jurisdictions, but Australia remains a notable omission. To fill this substantial void we performed a systematic review of neuroscience in Australian criminal cases. The first section of this article reports the results of our review by detailing the purposes for which neuroscience is admitted into Australian criminal courts. We found that neuroscience is being admitted pre-trial, at trial, and during sentencing. In the second section, we evaluate these applications. We generally (...) found that courts admit neuroscience cautiously, and to supplement more well-established forms of evidence. Still, we found some instances in which the court seemed to misunderstand the neuroscience. These cases ranged from interpreting neuroscience as “objective” evidence to admitting neuroscience when the same non-neuroscientific psychiatric evidence would be inadmissible for being common sense. Furthermore, in some cases, neuroscientific evidence presents a double-edged sword; it may serve to either aggravate or mitigate a sentence. Thus, the decision about whether or not to tender this evidence is risky. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sikh Philosophy as a Philosophy-of-PracticeMonika Kirloskar-Steinbach (bio)Some recent publications on Indian philosophy argue that the colonial narrative about the philosophical traditions from the subcontinent was erroneous. It wrongly suggested that the erstwhile Brahmanic thought embodied by the darśanas was an exhaustive representation of philosophical activity on the subcontinent and that this activity came to a grinding halt with the onset of European modernity. In an attempt at rectifying (...) this story, one path proposed by philosopher Vrinda Dalmiya (Dalmiya 2016, p. 125) is to cognize and fix the "epistemophilic excesses" in the field, that is, the obsessive compulsion in conventional academic philosophy to engage in theory for theory's sake. In the study of Indian philosophy, this malady manifests as the practice of channeling philosophical analysis solely through a darśanic framing. This monofocal lens, however, is unable to reflect either the diversity of practices on the ground or values like intellectual freedom that drive some such practices.Arvind-Pal Mandair's Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World (Bloomsbury, 2022), discussed here in this forum, speaks to these concerns and offers a possible way forward. Sikh Philosophy advocates a liminal perspective from which to engage with the set of philosophical practices that emanated on the subcontinent around the figure of Guru Nanak (1469–1539) and the teachings of the Sikh gurus (gurmat). In the first part of my response, I will bring into this conversation Mandair's philosophical orientation to ask whether and how he would contribute to that debate. In the second part, I will project the haumai—one concept doing much of the work in Sikh Philosophy—as one viable path that may be able to contribute to the correction of the epistemophilia currently afflicting a judicious study of world-philosophical traditions.In my limited understanding, Mandair's rendition of the haumai may serve as one component that could be implemented fruitfully in broadening the perspective on Indian philosophy. Mandair observes that a postcolonial sensibility demands a philosophical orientation that does not continue its proprietary attitude toward philosophical positions. I share his view. Instead of parading these positions as possessions that embellish one's academic finesse, they should be considered as ways of navigating life adequately. In doing so, however, the making of such navigational routes may profit from a deliberate reflection on them from different standpoints. [End Page 348]Halting Exclusivist Historiographical Trends in PhilosophyTwo recent handbooks on Indian philosophy reflect the growing awareness that changes in the field's self-understanding are imperative, should imperialist and colonial historiographies that affect this understanding be upturned. Jonardon Ganeri's editorial introduction to the Oxford Handbook of Indian Philosophy—"Why Indian Philosophy? Why Now?"—argues that students of Indian philosophy should overcome the routinized fixation on the classical darśanas. In developing their accounts, they should factor in the "regionality, vernaculars, subaltern communities, [and] eccentrics" through which "scholarly networks, nodes of philosophical activity, transnational encounters, and contexts of philosophical invention" arose on the subcontinent (Ganeri 2017, p. 2). This broader approach would, in his view, not only be viable in halting the elitist and exclusivist historiography that was the default mode in the recent colonial past. In addition, it would be better equipped to grasp the richness of practices on the ground.Accordingly, his Handbook departs from the handbook genre on one core point: instead of delivering a supposedly comprehensive study of positions that would be indispensable to the reader to understand the intricacies of the field marked out as Indian philosophy, this Handbook chooses to narrate one multi-perspectival story about practices on the subcontinent that were philosophically motivated and are worthy of study today. It suggests through this move that there are other such possible stories that can be narrated. Relatedly, Purushottama Bilimoria and Amy Rayner's History of Indian Philosophy strives as well to make a case to go beyond the darśanic mold. It includes a variety of philosophical positions located on its peripheries. For example, Sikh philosophy, which notably is not included in the Ganeri volume, is incorporated here as a tradition that engaged darśanic practices. Balbinder Singh Bhogal, the author of... (shrink)

Notions of democracy and nationhood constitute the pivotal legacy of the American Revolution, but to understand their development one must move beyond a purely American context. Citizens of a Common Intellectual Homeland explores the simultaneous emergence of modern concepts of democracy and the nation on both sides of the Atlantic during the age of revolutions. Armin Mattes argues that in their origin the two concepts were indistinguishable because they arose from a common revolutionary impulse directed against the prevailing hierarchical (...) political and social order. The author shows how the reconceptualization of democracy and the nation, which resulted from this revolutionary impulse, received its decisive form from the French Revolution. Although the French Revolution was instrumental in redefining the two terms, however, neither were these changes confined to France, nor did the new meanings merely radiate from France to other countries. To illustrate the transatlantic emergence of these ideas, Mattes considers the works of pairs of prominent intellectual contemporaries--one in America and the other in Europe--each writing on a common topic. The thinkers and topics include Thomas Paine and Edmund Burke on the transatlantic revolutions, John Adams and Friedrich von Gentz on the mixed constitution, James Madison and Immanuel Kant on perpetual peace, and Thomas Jefferson and Destutt de Tracy on the nation. Mattes's approach highlights the significant impact that the French Revolution had on the evolution of thought in the period, demonstrating that the emergence and early development of modern concepts of democracy and the nation in America were intimately tied to revolutionary events and processes in the larger Atlantic world. Preparation of this volume has been supported by the Thomas Jefferson Foundation. Jeffersonian America. (shrink)

Certain strands of contemporary media theory are concerned with the ways in which computational environments exploit the ‘missing half-second’ of human perception and thereby influence, control or exploit humans at an affective level. The ‘technological unconscious’ of our times is often understood to work at this affective level, and high-frequency trading is regularly provided as a primary illustrative example of the contagious dynamics it produces. We challenge and complicate this account of the relation between consciousness, affect and media technologies by (...) drawing on the recent work of N. Katherine Hayles and by focusing in detail on the ways in which the ‘costs of consciousness’ are accounted for and negotiated in high-frequency trading. We suggest that traders actively develop modes of awareness accounting for the costs of consciousness, and that the necessary ‘stupidity’ of high-frequency trading algorithms as well as competition pose limits to the full automation of financial markets. (shrink)

Natural languages come in two different modalities. The impact of modality on the grammatical structure and linguistic theory has been discussed at great length in the last 20 years. By contrast, the impact of modality on linguistic data elicitation and collection, corpus studies and experimental (psycholinguistic) studies is still underinvestigated (van Herreweghe/Vermeerbergen 2012; Orfanidou et al. 2015). In this paper, we address specific challenges that arise in judgement data elicitation and experimental studies of sign languages. These challenges are related to (...) the socio-linguistic status of the Deaf community and the larger variability across signers within the same community, to the social status of sign languages, to properties of ;he visual-gestural modality and its interface with gesture, to methodological aspects of handling sign language data, and to specific linguistic features of sign languages. While some of these challenges also pertain to (some varieties of) spoken languages, other challenges are more modality-specific. In addition, the special combination of the challenges discussed in this paper seems to be a specific facet empirical research on sign languages is faced with. In addition, we discuss the complementarity of theoretical approaches and experimental studies and show how the interaction of both approaches contributes to a better understanding of sign languages in particular and linguistic structures in general. (shrink)

Wittgensteins Philosophie ist nicht auf die „Überwindung der Metaphysik" hin angelegt, sondem auf diejenige ihrer Überwindung. Insofem ist der Schritt zurück zu Wittgenstein zugleich ein Schritt hinaus über die analytische Philosophie. Beherrschendes Ziel des frühen wie des späten Wittgenstein ist es, den Innenraum des sinnvoll Sagbaren auszumessen und dadurch einen Blick auf das Unsagbare zu erhaschen, d. h. die Grenze des Sinnsi durch minutiöse Beschreibung der physischen Welt der Tatsachen bzw. der sozialen Welt der „Sprachspiele" zu bestimmen. Das eigentlich Wertvolle (...) ist für ihn aber das, was sich nicht „sagen", sondem nur - gleichsam gegen die Regeln der Sprache - in „unsinnigen" Sätzen „zeigen" läßt: Ethik/Ästhetik, Logik/Semantik, Kunst und Religion. Scheinbar paradoxerweise wird der „Unsinn" für Wittgenstein dadurch zum eigentlichen Sinn2. Seine Philosophie zeigt sich als das, was sie immer wieder thematisiert: „Anrennen an die Grenze der Sprache", die in der Verstehbariceit von Metaphern liegt. (shrink)

Wittgensteins Philosophie ist nicht auf die „Überwindung der Metaphysik" hin angelegt, sondem auf diejenige ihrer Überwindung. Insofem ist der Schritt zurück zu Wittgenstein zugleich ein Schritt hinaus über die analytische Philosophie. Beherrschendes Ziel des frühen wie des späten Wittgenstein ist es, den Innenraum des sinnvoll Sagbaren auszumessen und dadurch einen Blick auf das Unsagbare zu erhaschen, d. h. die Grenze des Sinnsi durch minutiöse Beschreibung der physischen Welt der Tatsachen bzw. der sozialen Welt der „Sprachspiele" zu bestimmen. Das eigentlich Wertvolle (...) ist für ihn aber das, was sich nicht „sagen", sondem nur - gleichsam gegen die Regeln der Sprache - in „unsinnigen" Sätzen „zeigen" läßt: Ethik/Ästhetik, Logik/Semantik, Kunst und Religion. Scheinbar paradoxerweise wird der „Unsinn" für Wittgenstein dadurch zum eigentlichen Sinn2. Seine Philosophie zeigt sich als das, was sie immer wieder thematisiert: „Anrennen an die Grenze der Sprache", die in der Verstehbariceit von Metaphern liegt. (shrink)

The ecological crisis has long since reached global proportions, so that environmental problems can no longer be tackled solely within national borders. This anthology opens intercultural perspectives on environmental ethics and hightlights the potential of non-European traditions of thought for exploring alternative paths.

Business schools have become implicated in the widespread demonisation of the financial classes. By educating those held most responsible for the crisis – financial traders and speculators – they are said to have produced ruthlessly talented graduates who have ambition in abundance but little sense for social responsibility or ethics. This ethical lack thrives upon the trading floor within a compelling critique of the complicity of the pedagogy of the business school with the financial crisis of the global economy. An (...) ethical turn within the curriculum is now widely encouraged as a counteractive force. Within this paper, however, we argue that taking this ethical turn is not enough. For business ethicists to learn from the financial crisis, the crisis' legacy needs to be taken account of, and financialisation needs to be taken seriously. Pedagogical reform cannot bracket itself off from the crisis as if it were coincidental with or separate from it. Post-crisis pedagogy must rather take the fact that it is requested now, in light of the crisis, as its very point of departure. The financial crisis must not be understood as something to be resisted in the name of Business Ethics. Instead, the financial crisis must be understood as the very foundation for contemporary Business Ethics in particular and for contemporary business and management education more generally. (shrink)

Business schools have become implicated in the widespread demonisation of the financial classes. By educating those held most responsible for the crisis – financial traders and speculators – they are said to have produced ruthlessly talented graduates who have ambition in abundance but little sense for social responsibility or ethics. This ethical lack thrives upon the trading floor within a compelling critique of the complicity of the pedagogy of the business school with the financial crisis of the global economy. An (...) ethical turn within the curriculum is now widely encouraged as a counteractive force. Within this paper, however, we argue that taking this ethical turn is not enough. For business ethicists to learn from the financial crisis, the crisis' legacy needs to be taken account of, and financialisation needs to be taken seriously. Pedagogical reform cannot bracket itself off from the crisis as if it were coincidental with or separate from it. Post‐crisis pedagogy must rather take the fact that it is requested now, in light of the crisis, as its very point of departure. The financial crisis must not be understood as something to be resisted in the name of Business Ethics. Instead, the financial crisis must be understood as the very foundation for contemporary Business Ethics in particular and for contemporary business and management education more generally. (shrink)

El trabajo de Wittgenstein es el documento de una lucha filosófica de toda la vida por comprensiones en el límite de lo pensable y su expresión adecuada, basada en la idea de limitar el alcance de lo racionalmente expresable desde adentro para ganar intuiciones más allá. Como consecuencia de su forma de pensar de doble cara, a menudo se puede sentir una tensión entre pensamientos o formas de argumentación aparentemente opuestas que a veces conducen a malas interpretaciones. En este artículo (...) se mostrará que la idea de «correr contra los límites del lenguaje» (y tratar de echar un vistazo al otro lado) fue absolutamente central para la filosofía temprana y posterior de Wittgenstein, sin embargo, todavía dejando la puerta entreabierta para explicaciones metafísicas. A partir de la concepción de un Wittgenstein de doble cara, al mismo tiempo positivista y metafísico, se puede explicar mas convincentemente la función de su introducción del concepto de «juegos de lenguaje». Se vuelve posible también arrojar nueva luz sobre su concepción de la semántica y el así llamado «argumento del lenguaje privado». (shrink)

Drawing on select works of Adorno, we will first rehearse his reasons for a rejuvenation of philosophy and apply them to philosophers working on world philosophical traditions. We will then analyse Adorno’s arguments pertaining to the theory–praxis relation to ascertain whether his thought could accommodate a study of world philosophical traditions for the simple reason that they are present in a particular society. Shifting our focus slightly, we reflect upon how current ways of professional philosophizing affect the study of world (...) philosophical traditions. As the example of Māori philosophy demonstrates, current philosophical practices seem to delimit the search for the unconventional in academic philosophy. Through its philosophical appropriation, the so-called unconventional tends to mimic conventional patterns in academic philosophy. We will then attempt to find reasons to critique this process within the Adornoian framework itself. The conclusion draws together different strands of the discussion and delineates some paths to take forward the world philosophies project in an Adornoian spirit. (shrink)

Antonio Gramsci - mit diesem Namen assoziieren wir zunächst ein philosophisches Modell, sprach- und kulturtheoretische Analysen, Gesellschaftskritik, emanzipatorische Politikvorstellungen. Weniger bekannt ist die pädagogische Grundlinie, die sich durch die gesamte theoretische und praktische Tätigkeit des italienischen Philosophen zieht. Die vorliegende Studie erschließt die pädagogische Vorstellungswelt und die Bildungsmodelle Gramscis sowohl im Sinne einer geschichtlichen Rekonstruktion, als auch im Hinblick auf ihre Gegenwarts- und Zukunftsrelevanz. Analysiert werden Gramscis pädagogische und bildungspolitische Überlegungen vor der Inhaftierung sowie die in den Gefängnisschriften und -heften (...) vorgenommenen erziehungs- und bildungstheoretischen Reflexionen. Zugleich wird die Frage aufgegriffen, wie Gramscis Bildungs- und Erziehungsvorstellungen heute weiterzudenken wären und welche Bereicherung in seinem Denken für eine emanzipative Erziehungswissenschaft liegt. - Armin Bernhard, Jg. 1957, ist Professor für Allgemeine Pädagogik am Fachbereich Bildungswissenschaften der Universität Duisburg-Essen, Standort Essen. Forschungsschwerpunkte: Allgemeine Pädagogik, Erziehungs- und Bildungstheorie, Geschichte der Pädagogik. (shrink)

Moral Sanctuary is used in this paper as a metaphor for any theory which makes actions immune from moral criticism. Three arguments favoring moral sanctuaries for business activities are countered. Two of the arguments rest on faulty analogies. One compares business activities to games, another to the behavior of machines. The third rests on the claim that business is a unique activity. This position is rejected by a reductio ad absurdum argument; it entails the immunity of all professional activities from (...) moral judgment. I argue that business managers are accountable to the combined requirements of professionalism and democratic citizenship, notions which are briefly described at the conclusion of the paper. (shrink)

Using the example of cross-cultural philosophy’s relation to disciplinary philosophy, this article seeks to think through some of the issues relevant to diversifying philosophy as an academic discipline. Guided by James Tully’s ruminations on non-domination, it attempts to make a case for a practice of philosophy which is more attuned to its social situatedness in a postindustrial, liberal society. Within this context, it argues that disciplinary philosophy must seek to contribute to making meaning of our place in the world.