The concept of “interactivity” has routinely been used to differentiate older analogue media and newer digital media. In this usage, interactivity has come to be defined as primarily a physical behavior from the person, as dictated by the media product, which has technological and/or content features that enable, promote, and require specific types and amounts of such activity. However, physical behaviors are only part of the processes involved in engaging with a media product. These also involve cognitive, affective and interpretive (...) behaviors. Additionally, what are considered the most important behaviors may vary in any given media reception situation. This paper reports on a study that considered interactivity as involving interpretive and physical behaviors together. In interviews about people's engaging with new and old media products, the processes of interactivity were mapped for their interconnected components. The results help illustrate the complexity of the concept. (shrink)

This volume has 41 chapters written to honor the 100th birthday of Mario Bunge. It celebrates the work of this influential Argentine/Canadian physicist and philosopher. Contributions show the value of Bunge’s science-informed philosophy and his systematic approach to philosophical problems. The chapters explore the exceptionally wide spectrum of Bunge’s contributions to: metaphysics, methodology and philosophy of science, philosophy of mathematics, philosophy of physics, philosophy of psychology, philosophy of social science, philosophy of biology, philosophy of technology, moral philosophy, social and political (...) philosophy, medical philosophy, and education. The contributors include scholars from 16 countries. Bunge combines ontological realism with epistemological fallibilism. He believes that science provides the best and most warranted knowledge of the natural and social world, and that such knowledge is the only sound basis for moral decision making and social and political reform. Bunge argues for the unity of knowledge. In his eyes, science and philosophy constitute a fruitful and necessary partnership. Readers will discover the wisdom of this approach and will gain insight into the utility of cross-disciplinary scholarship. This anthology will appeal to researchers, students, and teachers in philosophy of science, social science, and liberal education programmes. 1. Introduction Section I. An Academic Vocation Section II. Philosophy Section III. Physics and Philosophy of Physics Section IV. Cognitive Science and Philosophy of Mind Section V. Sociology and Social Theory Section VI. Ethics and Political Philosophy Section VII. Biology and Philosophy of Biology Section VIII. Mathematics Section IX. Education Section X. Varia Section XI. Bibliography. (shrink)

Cet article a pour objectif d’éclairer la critique de médias développée par Günther Anders dans les deux tomes de L’Obsolescence de l’homme. Il s’agit de souligner qu’Anders a, le premier, mis en évidence le devenir spectaculaire de notre société : les médias modernes que sont la télévision et la radio ont entraîné une transformation ontologique du monde réduit à l’état de fantôme entre réalité et apparence, et un bouleversement psychologique du sujet placé dans des états schizophréniques. Notre hypothèse est que (...) cette critique des médias d’Anders se fonde sur et se comprend par une phénoménologie de la « médialité » des actes sensoriels entre activité et passivité, médialité qui va être subvertie par l’ambiguïté ontologique et épistémologique que créent les médias de masse. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Original Sin Revisited:A Recent Proposal on Thomas Aquinas, Original Sin, and the Challenge of EvolutionReinhard Hütter"For some years now, the theological layman has been surprised to note that in Catholic preaching, as well as in the theological literature that comes to his attention, there is either hardly any mention of the peccatum originale, or that this doctrine is even explicitly dismissed—with suppression of the canons of the Council of (...) Trent—as an erroneous path inspired by Augustine."—Robert Spaemann1Original Sin Passé—"after" Original Sin?The doctrine and later dogma of original sin had been a central topic of Catholic dogmatic theology up to the Second Vatican Council.2 One only has to consult the exhaustive bibliographies in the respective volumes Urstand, Fall und Erbsünde (in three parts) of the Handbuch der Dogmengeschichte.3 [End Page 693] Still echoing this long-standing, abiding preoccupation—researched during the Council and published in 1967—is the important tour d'horizon and noteworthy working hypothesis advanced by Henri Rondet, S.J., Original Sin: The Patristic and Theological Background.4 Soon after Vatican II a quite unexpected "sign of the time" found its way into Catholic theology—a widespread allergy to the theological topics of sin in general and of original sin in particular began to affect the post-conciliar mood, an unwillingness to acknowledge sin precisely as sin, let alone original sin and the concomitant original guilt. In polite and enlightened post-Vatican II Catholic theological society, one best ignored what was now seen as an unbecoming topic, unless the intention was, of course, to revise, that is, to "de-dogmatize," the received understanding of the Tridentine dogma of original sin, be it along Schleiermacherian lines (original sin as the sin of the world)5 or along Hegelian lines (the Fall and original sin as the unavoidable entailments of human finitude and freedom)6 or along Heideggerian lines (the co-conditionedness of the fundamental human existential situation of transcendental freedom by the historical facticity of collective human guilt since the inception of human history).7 Other post-conciliar progressive theologians took it upon themselves to go further than that and to "de-mythologize" the Catholic faith as a whole, and thus bring it up to date to the new standards of an [End Page 694] enlightened and increasingly secularized age: original sin, mortal sin, last judgment, hell, and eternal damnation all had to go in one or the other way together with angels, demons, and the evil one—at least the personhood (some sundry metaphysical principle of evil, possibly rooted in God, was, maybe, permissible; a person of a created, purely spiritual subsistence, definitely not)—into the dustbin of bygone theological notions, now thanks to a dynamic progressively transformative development of the understanding of faith, suddenly "untruths," or at best mythological remnants of a bygone pre-scientific age.8 Consequently, from the self-secularizing view of what took itself to be progressive Catholic theology, embracing the normative horizon of the immanent frame together with its immanent transcendence of perpetual human progress, the hamartiological and eschatological horizon brightened up considerably, especially in Germany, Holland, and Belgium, looking increasingly like the non-transcendent, historically immanent eschatology of Immanuel Kant's The End of all Things (1794)—a gradual vertical asymptotic approximation of human cultural and social progress to the ideal of the "kingdom of God." The problems that evolutionary theory and historical-critical exegesis of Genesis 1-3 might have posed for a de facto (salvation-)historical state of original justice became serendipitously immaterial, since the object of contention had been preemptively removed. A radically reinterpreted or simply dismissed doctrine of original sin made any concerns about a historical state of original justice and a historical fall immaterial.With original sin transposed by revisionist systematic theologians and mortal sin abolished by proportionalist moral theologians, it became increasingly unclear what Jesus Christ came to save humanity from, really, besides [End Page 695] offering the gnosis of the sublime all-embracing dynamic of an irresistible universal divine embrace, an unqualified transcendent acceptation and indeed affirmation of the very goodness of de facto human nature ("God accepts and affirms us exactly... (shrink)

En ces temps d’avenir perdu, les sociétés sont des sociétés spéculatives, qu’elles le veuillent ou non. Alors que la crise financière de 2007–2008 s’est transformée en une myriade de crises politiques dans les années qui ont suivies. En effet, l’esprit d’un âge néo-biedermeierien et les programmes politiques axés sur la stabilité sont devenus le modus operandi de l’Occident dans les contextes économiques et bien au-delà. Le désenchantement du néolibéralisme et son eschatologie politique dans un large éventail de domaines socioculturels perdurent (...) des deux côtés de l’Atlantique, tout autant que l’aporie des sociétés qui tentent de sauver le statu quo même si celui-ci avait perdu son chemin. En conséquence, les sociétés actuelles seraient, même sans le désirer, des sociétés spéculatives. Des éclaircissements sur la notion même de spéculation apparaissent alors nécessaires. Cet article vise à offrir ces éclaircissements. Pour cela, cet article s’appuie sur le cadre réglementaire d’après-crise de Bâle III. Cette analyse philosophique est d’autant plus éclairante si le « désarmement de la politique » (Habermas 2018, ma traduction) au nom de politiques prétendument inévitables, à vocation sécuritaire et stable, peut constituer l’objet de critique. Cet article est, par conséquent, une esquisse philosophique. Ce qui suit est une série de réflexions sur le concept de spéculation au-delà des frontières de la compréhension financière ou économique actuelle et, enfin, de minuscules manifestes sur la façon dont les études philosophiques et autres pourraient mobiliser et affiner ce concept. Tout d’abord cet article offre une histoire conceptuelle de la notion de spéculation (section deux). Dans un deuxième temps, les effets instables de l’aporie de stabilité concernant des régularisations financières sont analysés (section trois). Enfin, les bases pour un renouveau du concept de spéculation, utile pour la philosophie et qui maîtrise les apories des sociétés spéculatives, sont développées (section quatre). Si la philosophie ne peut prévenir la pensée d’être parfois large et incertaine, la philosophie peut sans doute être appréhendée comme un « hybride onto-épistémique-éthique », en recourant à la notion de spéculation. C’est ce que cet article suggère : offrir un langage qui pourrait permettre de penser la « spécularisation » des mondes sociaux en ce début du xxi e siècle. C’est à dire, le passage de la politique des classes à la politique identitaire (représentant les cultures plutôt que les classes), du capitalisme industriel à la politique culturelle (vendre des valeurs au détriment des fonctions) et des acteurs rationalisés au conservateur (choisir entre des identités à la place des préférences). (shrink)

La première source pour le présent article est le Traité de la Mishnah Pirqe Avot , qui contient des dires des sages qui florissaient entre le troisième siècle avant Jésus-Christ et le début du troisième siècle après. Ce sont eux qui fondèrent et donnèrent forme au Judaïsme rabbinique. En vue d'interpréter les dires et de présenter une vue plus large, on fait aussi référence à d'autres textes rabbiniques. Les pratiques prévalentes et les conditions de la relation entre maître et disciple (...) dans le judaïsme rabbinique sont en général conformes à ce que l'Evangile nous dit au sujet des rapports entre Jésus et ses disciples. L'article développe les aspects suivants: Maître et disciple, à la recherche l'un de l'autre; maître et disciple, le sérieux de l'engagement; maître et disciple, partageant la sagesse et la vie; Dieu comme le troisième partenaire dans la relation maître-disciple; maître et disciple, respect mutuel. (shrink)

Crusius est consideré comme l'un des plus importants critiques des théories philosophiques de Leibniz et de Wolff. Dans ce contexte, outre la critique de l'interprétation du principe de la raison telle que l'ont soutenue Leibniz et Wolff, il faut surtout citer le refus de l'utilisation de la méthode mathématique dans la philosophie. Le développement de la théorie des substances simples conçue par Crusius servira d'exemple pour démontrer le refus de cette méthode dans la métaphysique. La définition de la substance simple, (...) à laquelle Crusius parvient en ce fondant sur la distinction entre raison d'être et raison de connaître, s'offre à la pensée de Leibniz comme à la pensée de Wolff. Cependant, quand Crusius rejette l'interprétation de la substance simple comme point mathématique, il attaque surtout Leibniz. Ainsi la théorie de Crusius des substances simples doit être avant tout considéré comme une critique de la monadologie leibnizienne. (shrink)

The article is a result of the thorough historical, philosophical and philological study on the treatise “On the Sublime”. The treatise, whose date of origin is supposed to be the first century a.d. and created by an unknown author, together with the writings by Aristotle and Horace has laid the foundations for modern aesthetics and criticism. The known parts of the treatise concern the feeling of sublimity in literature, in art, and in political life.

This introductory chapter summarises key findings of the twenty-two book chapters in terms of five propositions. These propositions, each building on relevant findings linked to forward-looking suggestions for research, policy and practice, reflect the architecture of the book, whose sections proceed from setting the stage to critical issues, followed by a section on methods and tools, to chapters that provide geographic perspectives, and finally to a section that identifies potential policy options. The propositions comprise (1) Risk management can be an (...) effective entry point for aligning perspectives and debates, if framed comprehensively, coupled with climate justice considerations and linked to established risk management and adaptation practice; (2) Attribution science is advancing rapidly and fundamental to informing actions to minimise, avert, and address losses and damages; (3) Climate change research, in addition to identifying physical/hard limits to adaptation, needs to more systematically examine soft limits to adaptation, for which we find some evidence across several geographies globally; (4) Climate risk insurance mechanisms can serve the prevention and cure aspects emphasised in the L&D debate but solidarity and accountability aspects need further attention, for which we find tentative indication in applications around the world; (5) Policy deliberations may need to overcome the perception that L&D constitutes a win-lose negotiation “game” by developing a more inclusive narrative that highlights collective ambition for tackling risks, mutual benefits and the role of transformation. [Open access]. (shrink)

La leçon que l'on peut tirer du débat qui opposa les hégéliens à Schelling, dans les années quarante, à Berlin, c'est que l'histoire concrète ne peut pas être comprise selon un modèle panlogistique et que son interprétation, en tant que philosophie prétendument positive ne peut pas être confiée au système d'une philosophie de la relation. En effet, cette « philosophie positive » est incapable tant de justifier de sa qualité de philosophie que de fournir un pont menant à elle à (...) partir de la philosophie négative. Seul un système de la liberté tel que le système transcendant al, système ouvert à partir de lui-même, offre l'espace principiel pour son complément, la détermination de l'histoire concrète (la prophétie), dont l'existence devient par là la seconde source principale de l'ensemble de notre connaissance. Bei der Auseinandersetzung der Hegelianer mit Schelling in den 40er Jahren in Berlin zeigte sich, daß die konkrete Geschichte weder panlogistisch verstanden werden kann, noch ihre Deutung als angeblich positive Philosophie dem System einer Relationsphilosophie beigegeben werden kann. Denn diese « positive Philosophie » kann sich weder als Philosophie ausweisen, noch vermag von der negativen Philosophie zu ihr übergegangen werden. Nur ein System der Freiheit, wie das transzendentale, als ein aus sich offenes System eröffnet den prinzipiellen Raum für ihr Komplement, die Bestimmung der konkreten Geschichte (der Prophétie), deren Existenz eben dadurch zur zweiten großen Quelle unserer Gesamterkenntnis wird. (shrink)

This bilingual edition presents L'Incident d'Antioche in its original French and, on facing pages, an expertly executed English translation.

The debate on “Loss and Damage” (L&D) has gained traction over the last few years. Supported by growing scientific evidence of anthropogenic climate change amplifying frequency, intensity and duration of climate-related hazards as well as observed increases in climate-related impacts and risks in many regions, the “Warsaw International Mechanism for Loss and Damage” was established in 2013 and further supported through the Paris Agreement in 2015. Despite advances, the debate currently is broad, diffuse and somewhat confusing, while concepts, methods and (...) tools, as well as directions for policy remain vague and often contested. This book, a joint effort of the Loss and Damage Network—a partnership effort by scientists and practitioners from around the globe—provides evidence-based insight into the L&D discourse by highlighting state-of-the-art research conducted across multiple disciplines, by showcasing applications in practice and by providing insight into policy contexts and salient policy options. This introductory chapter summarises key findings of the twenty-two book chapters in terms of five propositions. These propositions, each building on relevant findings linked to forward-looking suggestions for research, policy and practice, reflect the architecture of the book, whose sections proceed from setting the stage to critical issues, followed by a section on methods and tools, to chapters that provide geographic perspectives, and finally to a section that identifies potential policy options. The propositions comprise (1) Risk management can be an effective entry point for aligning perspectives and debates, if framed comprehensively, coupled with climate justice considerations and linked to established risk management and adaptation practice; (2) Attribution science is advancing rapidly and fundamental to informing actions to minimise, avert, and address losses and damages; (3) Climate change research, in addition to identifying physical/hard limits to adaptation, needs to more systematically examine soft limits to adaptation, for which we find some evidence across several geographies globally; (4) Climate risk insurance mechanisms can serve the prevention and cure aspects emphasised in the L&D debate but solidarity and accountability aspects need further attention, for which we find tentative indication in applications around the world; (5) Policy deliberations may need to overcome the perception that L&D constitutes a win-lose negotiation “game” by developing a more inclusive narrative that highlights collective ambition for tackling risks, mutual benefits and the role of transformation. (shrink)

Was Anselm zu einem leuchtenden Vorbild für die Theologie heute werden lässt, ist nicht seine Gelehrsamkeit, sondern das Wagnis, auf die Anfragen seiner Zeit durch mutige und eigenständige Synthesen des christlichen Denkens zu antworten. Die hier vorliegende Interpretation gestaltet sich als Versuch, die zuletzt etwas eingefahren wirkende Zugangsweise zum Werk Anselms auf einen neuen Boden zu stellen. Die Komplementarität von Teleologie und Eschatologie, bzw. die Begründung der ersteren in der letzteren bietet dafür den begrifflichen Rahmen, von welchem her sich neue (...) Einblicke in das Denken des Doctor magnificus ergeben. (shrink)

Measurement instruments assessing multiple emotions during epistemic activities are largely lacking. We describe the construction and validation of the Epistemically-Related Emotion Scales, which measure surprise, curiosity, enjoyment, confusion, anxiety, frustration, and boredom occurring during epistemic cognitive activities. The instrument was tested in a multinational study of emotions during learning from conflicting texts. The findings document the reliability, internal validity, and external validity of the instrument. A seven-factor model best fit the data, suggesting that epistemically-related emotions should be conceptualised in terms (...) of discrete emotion categories, and the scales showed metric invariance across the North American and German samples. Furthermore, emotion scores changed over time as a function of conflicting task information and related significantly to perceived task value and use of cognitive and metacognitive learning strategies. (shrink)

Sustainable development (SD) – that is, “Development that meets the needs of current generations without compromising the ability of future generations to meet their needs and aspirations” – can be pursued in many different ways. Stakeholder relations management (SRM) is one such way, through which corporations are confronted with economic, social, and environmental stakeholder claims. This paper lays the groundwork for an empirical analysis of the question of how far SD can be achieved through SRM. It describes the so-called SD–SRM (...) perspective as a distinctive research approach and shows how it relates to the wider body of stakeholder theory. Next, the concept of SD is operationalized for the microeconomic level with reference to important documents. Based on the ensuing SD framework, it is shown how SD and SRM relate to each other, and how the two concepts relate to other popular concepts such as Corporate Sustainability and Corporate Social Responsibility. The paper concludes that the significance of societal guiding models such as SD and of management approaches like CSR is strongly dependent on their footing in society. (shrink)

This paper embeds the core part of Discourse Representation Theory in the classical theory of types plus a few simple axioms that allow the theory to express key facts about variables and assignments on the object level of the logic. It is shown how the embedding can be used to combine core analyses of natural language phenomena in Discourse Representation Theory with analyses that can be obtained in Montague Semantics.

This book radically simplifies Montague Semantics and generalizes the theory by basing it on a partial higher order logic. The resulting theory is a synthesis of Montague Semantics and Situation Semantics. In the late sixties Richard Montague developed the revolutionary idea that we can understand the concept of meaning in ordinary languages much in the same way as we understand the semantics of logical languages. Unfortunately, however, he formalized his idea in an unnecessarily complex way - two outstanding researchers in (...) the field even compared his work to a `Rube Goldberg machine.' Muskens' work does away with such unnecessary complexities, obtains a streamlined version of the theory, shows how partialising the theory automatically provides us with the most central concepts of Situation Semantics, and offers a simple logical treatment of propositional attitude verbs, perception verbs and proper names. (shrink)

Friedrich Nietzsche has emerged as one of the most important and influential modern philosophers. For several decades, the book series Monographien und Texte zur Nietzsche-Forschung (MTNF) has set the agenda in a rapidly growing and changing field of Nietzsche scholarship. The scope of the series is interdisciplinary and international in orientation reflects the entire spectrum of research on Nietzsche, from philosophy to literary studies and political theory. The series publishes monographs and edited volumes that undergo a strict peer-review process. The (...) book series is led by an international team of editors, whose work represents the full range of current Nietzsche scholarship. (shrink)

Based on the tenets of the so-called ‘radical pragmatics’ school (see, for instance, Cole, 1981), this book takes a particular view with regard to the relationship between content and linguistically encoded meaning. The traditional view embodied in the work of Montague and Kaplan (e.g., Kaplan, 1979; Montague, 1970) sees content being fully determined by linguistic meaning relative to a contextual index. In contrast, the radical view takes it that, although linguistic meaning is clearly important to content, it does not determine (...) it, as pragmatic principles also play a role. The central issue of this book is how to give a principled account of the determination of content. Seeing linguistic meanings as underdetermining the content (proposition) expressed, there must be a pragmatic mechanism of completion which can be best represented as an optimization procedure. It is demonstrated that the general framework of Optimality Theory (OT) makes it possible to formulate the desired explanatory principles. The first section of this general introduction outlines the basic framework of OT as applied to phonology, syntax and morphology. The second section takes a historical perspective and shows that the idea of optimization was present in the pragmatic enterprise right from the beginning. Further, it explains the main advantages of the general framework of OT when applied to the field of pragmatics, and it puts the whole idea into concrete terms by demonstrating how Horn’s (1984) theory of conversational implicature can be implemented within a bidirectional optimality theory. In section 3, we rise several basic questions underlying the whole volume and discuss them from a theoretical and empirical perspective. This part 1 gives a overview of the different topics treated in the book, and it explains in which respects the single contributions aim to satisfy our cooperative goal: to give a new impulse to the tradition of radical pragmatics. Section 4, finally, outlines basic open question of future research.. (shrink)