Universal language and the languages of the world (1924) -- Composition as a teaching method (1926) -- Life sciences and the teaching of ethics (1926) -- Bio-ethics (1927) -- Death and the animals (1928) -- Social and sexual ethics in the daily press (1928) -- Ways to sexual ethics (1928) -- Egoism and altruism (1929) -- Character dictate or freedom of thought? (1930) -- Our doubts about God (1933) -- Child and technology (1933) -- Life after death (1933) -- Three (...) studies on the 5th Commandment (1934) -- Faith in the Hereafter and ethics in Christianity (1934) -- The ethical-social importance of Sunday (1934) -- Doubts about Jesus? (1934) -- Ethical reflectoins on inter-Christian quarrels (1935) -- Faith and works : oppostion and alliance (1935) -- Three stages of life (1938) -- The Sunday--a secular holiday (1947) -- Early Christian Communio (1948). (shrink)

We are currently seeing a revival of interest in Aquinas's moral thought among Christian ethicists, both Protestant and Catholic. Although recent studies of his moral thought have touched on a number of topics, the majority of these have focused on his account of the virtues and their place in the Christian life. Probing the questions of the relation of virtue and law, the role of reason and will, and the place of the passions in Aquinas's moral theology, I (...) will examine recent studies by Diana Cates, Pamela Hall, Simon Harak, James Keenan, Daniel Nelson, Daniel Westberg, and Paul Waddell. In different ways these studies return us repeatedly to the vexed and unresolved question of the scope of human freedom. (shrink)

He challenges methods of doing ethics that attempt to specify universally binding principles or rules and argues for the need to bring literature back into ...

Bezeichnet man im deutschsprachigen Raum eine kulturelle Veranstaltung als 'Spektakel', geht damit oft eine negative Wertung einher. Im Gegensatz dazu zeigt der Band die vielfältigen Begriffsdimensionen, medialen Charakteristika und Funktionen dieser zentralen ästhetischen Kategorie in künstlerischen, epistemischen und politischen Kontexten auf. Beiträge aus Kunstgeschichte, Philosophie, Film-, Literatur-, Medien-, Tanz- und Theaterwissenschaft setzen sich mit ästhetischen Theorien und Praktiken des Spektakels von der Antike bis zur Gegenwart auseinander. Die behandelten Beispiele reichen von der christlichen Liturgie bis zur Barockoper, von Paulinus von (...) Nola bis Christoph Schlingensief, vom populären Wissenschaftstheater des 19. Jahrhunderts bis zu politischen Funktionen des Spektakulären im südkoreanischen Kino oder dem italienischen Roman, in Alltag und Kunst des Sozialismus sowie der globalen Medienkultur. Mit Beiträgen von: Micha Braun, Simon Frisch, Elisabeth Fritz, Antje Géra, Nicola Gess, Martin Hähnel, Sarah Hegenbart, Teresa Hiergeist, Carsten Juwig, Katherina Keller-Grein, Kirsten Maar, Astrid Matron, Kassandra Nakas, Ulf Otto, Rita Rieger, Ivo Ritzer, Tanja Schwan und Christiane Voss"--Back cover. (shrink)

The Republican education, its concepts, theories, and form of discourse belong to the shared European heritage of the pre-modern Age. The pedagogy of humanism and its effects on the early Modern Age are represented by Republicanism. Even if Republicanism found a political continuation in liberalism and democratism of the Modern Age, the same cannot be said of pedagogic continuity without some reservations. In pedagogy of the Modern Age an alternative to Republicanism prevails that builds onto a body of concepts, discourse, (...) and theory; it goes back to an old theological tradition. Rousseau chooses this alternative exclusively for his concepts of education. He is neither the inventor nor the one who builds up this language in contrast to pedagogical Republicanism. Nonetheless, the pedagogical canonization of Rousseau as one of the co-founders of pedagogical Modernity, marks the specific development that this theological language of pedagogy undergoes at the turn of the nineteenth century. Originally it is closely linked to specific theological, dogmatic lines of thought, namely, to the respective Piety movements within the two Christian denominations of Western Europe. Yet at the turn of the nineteenth century, this theological language of pedagogy increasingly loses that exclusive link to this particular context and becomes thus freely available to any form of pedagogy, which puts at its centre the child’s soul, absolute inwardness, and introspection as both holy and also threatened by a basically decadent social environment and outward world. (shrink)

This article explores how Jean-Luc Nancy attempts to gain critical traction on Christianity by proscribing thinking of completion. First, it describes Nancy's deconstruction of Christianity as stemming from his aesthetic redirection of Heidegger's thinking of finitude. Second, it further details Nancy's noetic declension of Heidegger via Kant and Lyotard, where the imagination and aesthetic communication are deemed impossible. Third, it examines Nancy's treatment of paintings of the Virgin Mary who, for Nancy, exemplifies his brand of incompletion. Nancy's work on Mary (...) reveals both the oversights and the insights of his deconstruction of Christianity, which Catholic theology should seriously engage. (shrink)

The main theses advocated here run as follows: Medieval literature rests on ›Weltanschauung‹ and literary theory of Antiquity and Christianity, even when it is no longer Latin but vernacular literature. It adheres to tradition, not least by clinging to principal genres, especially to fabula and historia in the field of narrative. The modern ›willing suspension of disbelief‹ does not exist yet. Latin tradition influences Germanic literature either direct or via Romanic literatures. Research must take the same way instead of analyzing (...) old texts with the help of modern methods, which were successfully applied to modern texts. (shrink)

Pharmacy serving to propagate the Lutherian doctrine of justification: ‚Christus as a pharmacist’ is an interconfessional, but confessionally differentiated symbolic motif of Christian folklore art in German-speaking countries. The article investigates the sociocultural conditions and prerequisites for transfering the old metaphor and idea of Christ as a physician to the new vision of Christ as a apothecary who prepares and dispenses his heavenly medicine all by himself. In the early 17th century these requirements were fulfilled, so that the oldest (...) known witness to this motif transfer , a genre picture of 1619, will be the first pictural version of this motif in general. It was created by the protestant Painter Michel Herr of Nuremberg. In the abstract and reduced form of a devotional picture this motif then became widespread in churches and vicarages, in monasteries and their apothecaries as well as in private houses . The oldest yet known examples are works from around 1630. For the first time during the Thirty Year's War, it served in this form for propagating the Lutherian justification doctrine , saying that the belief in Christ is enough to be released from all sins . Around 1650, as a reaction to that, a catholic version of the devotional picture was created, claiming and picturing that in contrast eucharist is the highest and real ‚healing medium’ of Christ to redemption. All pictures of this version avoid quoting Jesaja 55, 1, whereas all protestant pictures quote this verse from the Bible word-for-word. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Origen and Prophecy: Fate, Authority, Allegory, and the Structure of Scripture by Claire HallMilanna FritzOrigen and Prophecy: Fate, Authority, Allegory, and the Structure of Scripture by Claire Hall (Oxford: Oxford University Press, 2021), 195 pp.Origen's (AD 185–255) surviving corpus is studied by scholars across the disciplines of theology philosophy and classics. Drawing from each of these fields, in Origen and Prophecy, Clare Hall applies Origen's self-proposed tripartite exegesis (...) of Scripture, in which verses can be read at a "somatic, psychic, or pneumatic level," to his conceptualization of prophecy [End Page 293] (193). Hall's argument examines the "landscape of pagan, Jewish, and early Christian religiosity" and considers the "whole range of Origen's corpus" in relation to "wider structures and themes in his work" (4, 25). In doing so, Hall presents a compelling analysis embedding Origen's system of exegesis and theology of prophecy within the intellectual history of prophecy in the late classical and early Christian world.In her first few chapters, Hall explores Origen's definitions of prophecy in relation to its Jewish and Greco-Roman influences and his system of scriptural exegesis. Hall remains cognizant of terminology used by classical authors as she describes Origen's word choice, noting, for instance, that he varies his language most when the prophetic validity of the author is in question (9–12). She summarizes Greek, Roman, and Jewish conceptualizations of prophecy, then turns to Scripture and early Christian texts, all of which shape Origen's own "notions of wisdom, knowledge, and prophecy" (20, 29). Hall argues that Origen's On First Principles and homilies on Exodus, Leviticus, and Numbers are underlaid by a coherent exegetical system. Further, she explains, Origen's Commentary on the Song of Songs applies this same system to other forms of knowledge, including prophecy, which has a future-telling sense, a moral sense, and a mystical and revelatory sense (27, 50, 39–45). In her analysis, Hall provides insight into the philosophical and theological foundations for the "revelatory potential of allegory" as understood by Origen and other early Christian authors and carefully distinguishes Origen's own beliefs from the tenets of Origenism (30–31). To strengthen her argument, Hall cites a plethora of secondary scholars on Origen, including Caroline Bammel, Gunnar af Hällström, Robert Hauck, and Ilaria Ramelli (18–25).In her next few chapters, Hall unfolds Origen's system of distinguishing between true and false prophets and his advocacy for the unity of prophecy within Scripture in his response to Marcionism (199, 149–52). Chief among Hall's insightful contributions, however, is her treatment of the complex interrelation of prophecy and human autonomy: within Origen's framework, how does providential foreknowledge permit human free choice? To approach an answer, Hall traces the emerging conception of free will as "freedom of decision" among Greek authors such as Aristotle, Chrysippus and the Stoics, the Platonists, the Epicureans, and Alexander of Aphrodisias, who, she argues, laid the groundwork for Origen's "innovative narrative understanding of free will" in the context of "epistemological considerations surrounding prophecy" (55–71, 75). These sections of her book present a striking glimpse into early Christian departure from the Greek classical tradition, and her exploration of Origen's defense of both free will and [End Page 294] divine foreknowledge opens the door to further research on his theology of conversion and the relation between grace and nature (75–85, 91).While the entirety of her work is thought-provoking, some elements of Hall's presentation of Origen's theology may be open to a critical response by patristic scholars. Throughout her work, Hall consistently characterizes Origen's spiritual readings of Scripture—and prophecy—in direct opposition to its literal readings. For instance, she writes that, for Origen, just as "some verses do not have a somatic reading and cannot be taken literally," some prophecies are intended to be read as "stumbling blocks or riddles for the exegete to ponder," rather than accurate or "coherent" predictions of the future (193, 53). Additionally, Hall ties Origen's insights on prophecy in the Old Testament to his depiction of Christ as the "ultimate content of... (shrink)

Avantgarde in Halle: The Invention of Aesthetics and the Aestheticization of Christianity. The foundation of scholarly aesthetics by the Halle philosopher Alexander Gottlieb Baumgarten and Georg Friedrich Meier in the middle of the 18th century took place within a milieu that was shaped by both pietism and the Enlightenment. Martin Fritz demonstrates that aesthetics in Halle itself can be considered a synthesis of pietism and Enlightenment ideas. The sensualization of basic Christian concepts is of eminent relevance for these (...) aesthetics, in order to reinvent the pietistic striving for intensive religious experiences through such „aestheticization.“ The romantic idea of „Kunstreligion“, which continues to be significant in cultural life today, is also based on this programmatic notion of aestheticization. Building on this historical background, this article’s concluding systematic considerations argue for a theological revaluation of pertinent contemporary cultural phenomena. (shrink)

Bob, Larry, and their friends spread the joyful message to children that God made each of us special!

Die Sprachlichkeit des Glaubens ist von Anfang an zentrales Thema protestantischer Theologie. Der Glaube, als Vertrauen auf das biblisch bezeugte und lebendig gepredigte Evangelium, lebt in der Sprache, weil er aus dem Horen kommt: Er vollzieht sich im Modus des Verstehens. Seit jeher sind daher theologische Hermeneutik und Homiletik Orte, an denen die Sprachlichkeit des Glaubens reflektiert wird. Diese Reflexion setzen die Beitrage des vorliegenden Bandes in je unterschiedlicher Facherperspektive fort.

UNDERSTANDING HOW EMOTIONS ARE COMPOSED AS MENTAL STATES can help us understand the access many people have to their own emotions. It also can help us understand how people might increase this access and make more effective use of it in their efforts to become more free and responsible in their emotional lives. This essay focuses on some forms of cognition that enter into the composition of at least some emotional states. It shows how thoughts, beliefs, assumptions, intuitions, and questions (...) that are arguably religious can condition the ways in which people construe objects and events in their lives and thus the ways in which they form emotional responses to those objects and events. The essay takes its bearings from the work of James Gustafson and Martha Nussbaum. (shrink)

The present study of sense and reference in the logic of Frege represents the first fruits of several years of dealing with the work of this great German logician. In the preparation of this work, which was presented as a dissertation to the Faculty of Philosophy of the Friedrich-Alexander University in Erlangen/Nuremberg, assistance came from many quarters. lowe most to Professor R. Zocher, who directed this dissertation with understanding counsel and unflagging interest. I must also thank Professor P. Lorenzen, whose (...) courses and seminars provided more inspiration than might be immediately apparent in the book. Professor W. Britzelmayr of Munich was so kind as to provide copies of important fragments of Frege's works. These texts are reproduced with the permission of Professor H. Hermes, Director of the 'Institut fUr mathematische Logik und Grund lagenforschung' in Munster, where Frege's works and letters are being prepared for publication. The preparation of this work was greatly facilitated by a two-year grant from the Fritz Thyssen Foundation. CHRISTIAN THIEL Nuremberg, February 1965 v TRANSLATOR'S NOTE In the difficult matter of Fregean terminology we have taken Ignacio Angelelli's translation of Two Soviet Studies on Frege as the model. Both Professor Angelelli and Dr. Thiel have been so kind as to read over the translation before publication. (shrink)

ABSTRACTThe article discusses the reception of Schelling’s philosophy by the young Paul Tillich. During his study on the theological faculty of the University of Halle from 1905 until 1907 Tillich was influenced by the Fichte interpretation of Fritz Medicus. Tillich uses Fichte’s philosophy as a theoretical frame for a modern theology. The problems from this Fichte reception lay in the concept of freedom as autonomy. In Schelling’s philosophy, especially in his concept of freedom as the possibility to come into (...) contradiction with oneself, the young Tillich finds the solution for these problems. (shrink)

The book includes all 15 long forgotten articles on bioethics and ethics written by Jahr from 1927 to 1947 in English translation. (Series: Practical Ethics / Ethik in der Praxis - Studies / Studien - Vol. 37).

Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values - including (...) the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual - requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith. (shrink)

Arthur Schopenhauer: Über die vierfache Wurzel des Satzes vom zureichenden Grunde. Eine philosophische Abhandlung Schopenhauers Dissertation lag im Oktober 1813 der Philosophischen Fakultät der Universität Jena vor. Erstdruck: Rudolstadt 1813. Wiedergegeben wird der Text der 2. verbesserten Auflage, Frankfurt am Main 1847, in den spätere Herausgeber allerdings Zusätze integrierten, die sie Schopenhauers Handexemplaren und Manuskriptbüchern entnahmen. Sofern sich diese Zusätze nicht in den laufenden Text einfügen ließen, wurden sie in Fußnoten beigefügt. Diese Fußnoten werden hier gesondert gezählt und sind durch (...) ein A gekennzeichnet. Vollständige Neuausgabe mit einer Biographie des Autors. Herausgegeben von Karl-Maria Guth. Berlin 2016. Textgrundlage ist die Ausgabe: Arthur Schopenhauer. Zürcher Ausgabe. Werke in zehn Bänden. Der Text folgt der historisch-kritischen Ausgabe von Arthur Hübscher. Die editorischen Materialien besorgte Angelika Hübscher. Redaktion von Claudia Schmölders, Fritz Senn und Gerd Haffmanns, Zürich: Diogenes, 1977. Die Paginierung obiger Ausgabe wird in dieser Neuausgabe als Marginalie zeilengenau mitgeführt. Umschlaggestaltung von Thomas Schultz-Overhage unter Verwendung des Bildes: Arthur Schopenhauer als junger Mann, porträtiert 1815 von Ludwig Sigismund Ruhl. Gesetzt aus der Minion Pro, 11 pt. (shrink)

HATRED IS A PHENOMENON OF TREMENDOUS ETHICAL SIGNIFICANCE, YET it is poorly understood today. This essay explores some of the ways in which hatred is conceptualized and evaluated within different philosophical and religious traditions. Attention is focused on the Hebrew Bible and on the writings of Aristotle, Cicero, Seneca, Aquinas, and Buddhaghosa. Subtle differences mark various tradition-rooted accounts of the nature, causes, and effects of hatred. These differences yield different judgments about hatred's value and imply different methods for addressing the (...) problem of hatred. (shrink)

Schon 1926 prägte der protestantische Theologe Fritz Jahr (1895-1953) aus Halle (Saale) den Begriff Bioethik. Der von Jahr vorgeschlagene bioethische Imperativ lautet dabei: «Achte jedes Lebewesen grundsätzlich als einen Selbstzweck und behandle es nach Möglichkeit als solchen!» Dieser Band untersucht die Perspektiven von Jahrs Thesen.

This paper presents a challenge to conciliationist views of disagreement. I argue that conciliationists cannot satisfactorily explain why we need not revise our beliefs in response to certain moral disagreements. Conciliationists can attempt to meet this challenge in one of two ways. First, they can individuate disputes narrowly. This allows them to argue that we have dispute-independent reason to distrust our opponents’ moral judgment. This approach threatens to license objectionable dogmatism. It also inappropriately gives deep epistemic significance to superficial questions (...) about how to think about the subject matter of a dispute. Second, conciliationists can individuate disputes widely. This allows them to argue that we lack dispute-independent reason to trust our opponents’ moral judgment. But such arguments fail; our background of generally shared moral beliefs gives us good reason to trust the moral judgment of our opponents, even after we set quite a bit of our reasoning aside. On either approach, then, conciliationists should acknowledge that we have dispute-independent reason to trust the judgment of those who reject our moral beliefs. Given a conciliationist view of disagreement’s epistemic role, this has the unattractive result that we are epistemically required to revise some of our most intuitively secure moral beliefs. (shrink)

This paper presents the principal findings from a three-year research project funded by the US National Science Foundation on ethics of human enhancement technologies. To help untangle this ongoing debate, we have organized the discussion as a list of questions and answers, starting with background issues and moving to specific concerns, including: freedom & autonomy, health & safety, fairness & equity, societal disruption, and human dignity. Each question-and-answer pair is largely self-contained, allowing the reader to skip to those issues of (...) interest without affecting continuity. (shrink)

While offering a public welcome of communicative participation, a communicative dark side of the moderate Enlightenment project emerged. Moderate Enlightenmentrsquo;s corollary companion to wresting power from a limited few is the staggering sense of confidence in the universal ground of assurance that is ldquo;bad faithrdquo; mdash;we fib to ourselves that we can stand above history and affect the future. Absolute conviction of universal access to truth propels through methodological confidence, undergirding the era of ldquo;the rationalrdquo; pursuit of truth, transporting the (...) individual into an ethereal delusionmdash;that one can stand above the historical moment of engagement and cast judgment. This essay calls into question the common assumption that communication begins with the individual. We offer a critique of this assumption in accordance with radical enlightenment scholarship, calling forth a return to Otherness that renders the construct of individual secondary to that which is met.br /. (shrink)

: Genetic interventions raise a host of moral issues and, of its various species, germ-line genetic enhancement is the most morally contentious. This paper surveys various arguments against germ-line enhancement and attempts to demonstrate their inadequacies. A positive argument is advanced in favor of certain forms of germ-line enhancements, which holds that they are morally permissible if and only if they augment Rawlsian primary goods, either directly or by facilitating their acquisition.

Computer simulation is shown to be philosophically interesting because it introduces a qualitatively new methodology for theory construction in science different from the conventional two components of "theory" and "experiment and/or observation". This component is "experimentation with theoretical models." Two examples from the physical sciences are presented for the purpose of demonstration but it is claimed that the biological and social sciences permit similar theoretical model experiments. Furthermore, computer simulation permits theoretical models for the evolution of physical systems which use (...) cellular automata rather than differential equations as their syntax. The great advantages of the former are indicated. (shrink)

On the one hand, bluffing in business seems to bear a strong resemblance to lying, and therefore might be thought to be prima facie impermissible. On the other, many people have the intuition that bluffing is an appropriate and morally permissible negotiating tactic. Given this tension, what is the moral standing of bluffing in business? In this paper, I will consider influential accounts of both Albert Carr and Thomas Carson, and I will present my criticisms thereof. Drawing off of these (...) accounts, I will then develop my own argument as to why bluffing in business is morally permissible, which will be that bluffing is a practice that should be endorsed by all rational negotiators. (shrink)