Since antiquity, prologues are an opportunity to specify adaptations and translations, as well as to be polemical. In the 18th century, both these traditions merge into a new form: translation polemics in prologues. Such polemics, I want to argue in this paper, serve as a cultural and political medium of nation-building. This process becomes apparent in the reception of Voltaire in German-speaking theatre, particularly when it is mediated through English drama. The national antagonisms that are found in English Voltaire translations (...) (Hill, Miller) recur in prominent text such as Gotthold Ephraim Lessing’s Hamburg Dramaturgy and Friedrich Schiller’s prologue To Goethe, On His Producing Voltaire’s »Mahomet« On The Stage in an effort to break new ground for German national theatre. (shrink)

Gegenwartig vorherrschenden tierethischen Diskursen wird ein theologisch eigenstandiges, verantwortungsethisches Konzept entgegengestellt, das einen Richtungswechsel intendiert: Die Frage stellt sich dann nicht mehr nach der Personalitat des Tiers als Individuum, sondern nach Begrundungszusammenhangen und Moglichkeiten zum Erhalt von Biodiversitat. Ziel ist es somit, Bewahrung der Schopfung in dem Mass zu gestalten, dass Okosysteme und genetische Varianz in moglichst grosser Zahl erhalten bleiben. Anschliessend wird nach bereichsethischen Konkretionen gefragt und aufgezeigt, wie auf Grundlage des zuvor entwickelten Ansatzes eine Urteilsbildung in verschiedenen Konfliktsituationen (...) moglich ist. Abschliessend wird die Arbeit im grosseren kulturwissenschaftlichen Kontext des "Animal Turn" verortet. (shrink)

In this paper we study the termination behavior of Russell’s description elimination rewrite system. We discuss certain claims made by Kripke (2005) in his paper concerning the possible nontermination of elimination of descriptions.

This article is the editors’ introduction to the transcript of a lecture that Harold Garfinkel delivered to a seminar in 1993. Garfinkel extensively discusses the relevance of Aron Gurwitsch’s phenomenological treatment of Gestalt theory for ethnomethodology. Garfinkel uses the term “misreading” to signal a respecification of Gurwitsch’s phenomenological investigations, and particularly his conceptions of contextures, functional significations, and phenomenal fields, so that they become compatible with detailed observations and descriptions of social actions and interactions performed in situ. Garfinkel begins with (...) Gurwitsch’s demonstrations with line drawings and other abstract examples, and suggests how they can be used to suggest original procedures for investigating the vicissitudes of embodied practical actions in the lifeworld. This introduction to the lecture aims to provide some background on the scope of Gurwitsch’s phenomenological critique and elaboration of Gestalt theory and Garfinkel’s “misreading” of it in terms of his own conceptions of indexicality and accountability, and ethnomethodological investigations of the production of social order. (shrink)

One central objection to the maximin payoff criterion is that it focuses on the state that yields the lowest payoffs regardless of how low these are. We allow different states to have different sets of possible outcomes and show that the original axioms of Milnor (1954) continue to characterize the maximin payoff criterion, provided that the sets of payoffs achievable across states overlap. If instead payoffs in some states are always lower than in all others then ignoring the “bad” states (...) is no longer inconsistent with these axioms. Similar dependence on overlap of outcome spaces across states holds for the minimax regret and maximin joy criteria. (shrink)

Ethical concerns regarding agricultural practices can be found to co-evolve with technological developments. This paper aims to create an understanding of ethics that is helpful in debating technological innovation by studying such a co-evolution process in detail: the development and adoption of the milking robot. Over the last decade an increasing number of milking robots, or automatic milking systems (AMS), has been adopted, especially in the Netherlands and a few other Western European countries. The appraisal of this new technology in (...) ethical terms has appeared to be a complicated matter. Compared to using a conventional milking parlor, the use of an AMS entails in several respects a different practice of dairy farming, the ethical implications and evaluation of which are not self-evident but are themselves part of a dynamic process. It has become clear that with its use, the entire practice of dairy farming has been reorganized around this new device. With a robot, cows must voluntarily present themselves to be milked, whereby an ethical norm of (individual) freedom for cows can be seen to emerge together with this new technology. But adopting a robot also implies changes in what is considered to be a good farmer and an appropriate relation between farmer and cow. Through interviews, attending “farmers’ network” meetings in the Netherlands, and studying professional literature and dedicated dairy farming web forums, this paper traces the way that ethical concerns are a dynamic part of this process of rearranging a variety of elements of the practice of dairy farming. (shrink)

A plethora of ethical issues in livestock agriculture has emerged to public attention in recent decades, of which environmental and animal welfare concerns are but two, albeit prominent, themes. For livestock agriculture to be considered sustainable, somehow these interconnected themes need to be addressed. Ethical debate on these issues has been extensive, but mostly started from and focused on single issues. The views of farmers in these debates have been largely absent, or merely figured as interests, instead of being considered (...) morally worthwhile themselves. In this paper the relevance for ethical debates of the ways farmers discuss and engage with moral concerns is explored. The variety of norms that figure in contemporary farming practices is sketched in its multifarious complexity, illustrated by ethnographic fieldwork, and systematized in terms of “orders of worth.” Reviewing the practical arguments and commitments of farmers within this framework reveals that farming practices are subject to mixed motives, in which an amalgam of types of concerns play a role. Recognition of the peculiarly entangled nature of the ethics of farming practices could counter the tendency in policy making, technological innovation, and ethical thought to compartmentalize our moral landscape. Understanding farming practice as the integration of a mosaic of concerns in the light of a variety of moral experiences would foster public appreciation of positions of farmers in debates on improving the sustainability and societal acceptability of livestock agriculture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:God, the Absolute Wise Man, and the Study of ReligionClemens CavallinThe Absolute Wise ManIn the beginning of the Summa contra gentiles [SCG], Thomas Aquinas remarks that, according to the Philosopher (that is, Aristotle), the wise man orders "things rightly and governs them well."1 To do this, the wise man needs to pay attention to the proper goal of his activity, that is, the good toward which he is to (...) order things. This means that there can be wise politicians, carpenters, and philologists; but Aquinas has primarily in mind "the absolute wise man" (simpliciter sapiens), who queries both the origin of the universe and its end: God.Moreover, not only does the absolute wise man contemplate the nature of God, the ultimate source and truth of the universe, but as even the highest theoretical wisdom (in the Aristotelean sense of sophia) has a practical, ordering dimension, it is also proper for such a person to teach truth and oppose falsehood—in other words, to be a teacher.2Toward the end of the first chapter of SCG, "The Office of the Wise [End Page 1207] Man," Aquinas returns to his introductory quote from Proverbs 8:7: "My mouth shall meditate truth, and my lips shall hate impiety." Aquinas interprets impiety (impietas) as "falsehood against the divine truth," and its opposite, piety (pietas), he writes, is another word for religion.3 The absolute wise person is, therefore, in the business of ordering religion toward its proper goal, God as the origin and end of the universe. As a result, besides the mistaken views of heretics, the Christian wise man, according to Aquinas, has to oppose the errors of Jews, gentiles, and Muslims, that is, all non-Christian religions. In refuting the latter two, he has to use natural reason, as they accept neither the Old nor the New Testament.4 And this philosophical task is the fundamental errand of SCG.Moreover, the quest for and ordering of knowledge in relation to ultimate wisdom brings with it a joyous union of "man to God in friendship," as God, the creator, made everything in wisdom, as ordered to himself, the Supreme Being and Truth.5 To pursue wisdom thus divinizes man.However, my goal in this article is not primarily to deepen our understanding of the Thomist spirituality of higher wisdom, but to probe the possibility of a Catholic "religious studies" endeavor inspired by Aquinas's approach in SCG I. My main question is, therefore, whether the office of the wise man is compatible with (or at least complementary to) the idea and practice of religious studies. Or if a Catholic approach to religious studies must do without absolute wisdom and settle for a lower-level goal such as ordering the relations between the diverse religious traditions of global society with the goal of harmonious coexistence? In that case, the spirituality of the scholar turns from divinization to humanization, but in what way would such studies be Catholic?A Catholic "religious studies" is here understood as different from theology of religions, and more generally from dogmatic theology.6 Theology of religions is concerned with questions such as the possible salvific role of non-Christian religions, with how to understand the principle of extra ecclesiam nulla salus ("no salvation outside the Church") and [End Page 1208] the trichotomy of exclusivism, inclusivism, and pluralism.7 The main concern of religious studies is not such evaluations, but rather the details of the history of religions and the contemporary diversity and changes of religion and spirituality. The theoretical thrust of religious studies aims at understanding the natural inclination for religion and its manifold manifestations (beliefs, rituals, and myths). It is also distinct from natural theology (for example as found in SCG), as the latter deals with the possibility and scope of rational knowledge of the divine.Moreover, religious studies as a field differs from that of Catholic studies, which has Catholicism itself as the object of study and which combines perspectives from religious studies and theology, often with the aim of cultivating the Catholic identity of a college or university.8Moreover, the interreligious-dialogue active component of interre-ligious studies is more limited... (shrink)

In 1878, as a consequence of an international Balkan summit in Berlin, Austria–Hungary was given permission to occupy the troubled Ottoman provinces Bosnia and Hercegovina. A gory invasion campaign ensued, followed by four decades of civil administration. Finally, the territories were annexated by the Habsburg Monarchy in 1908 as an appendix of sorts, which almost caused the premature outbreak of a great war in Europe. This article will sketch the background for this last – and lethal – expansion of the (...) empire and pursue the research questions of (a) whether this constitutes a case of colonialism within Europe and (b) what its repercussions were, critically challenging the alleged ‘civilising mission’ that would legitimise the whole undertaking. (shrink)

When the Church of Sweden ceased to be a state church in the year 2000, the parameters for a change in the relation between academic theology and religious studies ( religionsvetenskap ) at the state universities in Sweden was in place. My article, which is intended as a contribution to the sometimes unnecessarily agonistic discussion following the sharp critique levelled by the Swedish National Agency for Higher Education (Högskoleverket) in 2008, focuses on two basic oppositions underlying the present discourse, namely (...) the tension between the expectation of economic utility and the ideal of a free search for knowledge; and that between, on the one hand, confessional neutrality and, on the other hand, the education of priests and pastors. As a conclusion, I suggest a way forward in three points: 1. The education of priests for the Church of Sweden must change as a result of the abandonment of the state church system. 2. At the same time, the state system should nurture a more positive attitude toward theological reflections developed at nongovernmental university colleges. 3. Thirdly, the interrelationship between secular religious studies at state universities and the tradition specific theologies developed at private university colleges could be essential for the balancing of the demand of economic utility and the principle of academic freedom as it concerns religious studies. (shrink)

The lack of academic religious studies in India has several causes: the choice of the secular University of London as model for the first universities in India in 1857, the secular constitution, the secularist approach of the first prime minister of India, Jawaharlal Nehru, and the explosive relation between major faith traditions. However, with the waning of the Indian secularist framework and the continued power and influence of Hindutva ideology, there is a need to discuss different models for religious studies (...) in India. In this article, the point of departure is Banaras Hindu University, one of the few universities in India that has religious studies, but also a faculty of Hindu theology. The focus is on the history of BHU and the recommendations of several educational commission from the 1930s to the 60s, with a note on recent attempts at BHU of renewing value education. The aim is to highlight one alternative for developing religious studies in India, whose primary goal is the formation of good citizens enabled by a set of universal human values instantiated in local traditions. (shrink)

Foucaults Werk hat nicht nur die Kultur- und Sozialwissenschaften entscheidend beeinflusst. Das Handbuch gibt einen systematischen Überblick über Foucaults Leben und Werk. Es stellt die Kontexte dar, aus denen heraus seine Werke entstanden sind und erklärt Grundbegriffe des Foucault‘schen Denkens wie Archiv, Biopolitik, Diskurs, Dispositiv, Genealogie, Körper und Macht. Mit einem umfangreichen Kapitel zur Rezeption in den verschiedenen Disziplinen. Für die 2. Auflage wurde das Handbuch durchgesehen und aktualisiert sowie um neue Artikel zu Foucaults journalistischen und medizingeschichtlichen Arbeiten sowie zu (...) seinen Vorlesungen über das Wahrsprechen und zur Ödipus-Thematik erweitert. Außerdem setzt sich ein Beitrag ausführlich mit dem 2018 posthum erschienenen vierten Band der Geschichte der Sexualität auseinander. (shrink)

The new series of 'Studies on Ethics and Science' complements the Yearbook for Ethics and Science edited since 1995 by the Institute for Science and Ethics in Bonn and published by de Gruyter. The monographs and collected volumes in the series cover the same subjects as the Yearbook, namely outstanding and innovative contributions to the investigation of ethical questions connected with modern science and its development. Particular interest is directed towards ethical questions in medicine and the biological sciences.

Next SectionBy discussing a novel paradigm, it is shown that the likeliness of an operator to trigger an intervention effect in a wh-in-situ question is determined by the logical properties of that operator (contra Beck 1996a, 2006, for instance). A new empirical generalization accounting for the differences between operators in their ability to cause intervention and improving on existing analyses is suggested. This generalization is fully predictive and allows one to not have to list in the lexicon whether an intervener (...) is problematic or not. It is implemented as a formal condition on wh-questions in a version of Hamblin 1973's/Karttunen 1977's question semantics that makes crucial use of Chierchia 2006's domain alternatives. (shrink)

It has always been a mantra of Habsburg history that Austria-Hungary never had colonies. This article investigates why Bosnia-Herzegovina can be regarded as such indeed, developing a check list of factors from critical colonial history, showing that it is a Eurocentric view actually that prevents us from recognizing colonialism on European soil.

The Lectiones Teubnerianae represent a series of annual lectures on current themes concerning ancient Greece and its reception nowadays. Zintzen demonstrates, on the one hand, how the renaissance view of Mankind originated in Roman antiquity and, on the other hand, that it provides new insights, inspiring right up to the present day.

Das Werk "Metaphysicae systema methodicum" des Steinfurter Gymnasialprofessors Clemens Timpler (1563/64-1618) war, als es 1604 erstmals erschien, das erste Lehrbuch der Metaphysik aus protestantischer Feder und schon damit vor allem in Form und Stil, aber auch dem Inhalt nach wegweisend für die gesamte deutsche Schulphilosophie. Fest verwurzelt in der Tradition des Aristoteles und seiner thomistischen Auslegung und in stetem Bezug auf Suarez' seinerzeit gerade erschienene "Disputationes metaphysicae", entwickelt Timpler eine Lehre von erstaunlicher Eigenständigkeit, die akademisch umfassend rezipiert und intensiv (...) diskutiert wurde. Es ist davon auszugehen, dass sie auch Wolff nicht unbekannt gewesen sein wird, insbesondere wenn man etwa Timplers Bestimmungen der Philosophie und der Metaphysik, der Modalitäten und der Willensfreiheit betrachtet. The Metaphysicae systema methodicum by the Steinfurt professor Clemens Timpler (1563/4-1618) was, when it first appeared in 1604, the first textbook of metaphysics by a Protestant author, and was thus already a groundbreaking work of German academic philosophy, primarily in form and style but also in content. Firmly rooted in the tradition of Aristotle and the thomistic interpretation of his works, and making constant reference to Suarez’s recently-published Disputationes metaphysicae, Timpler developed a theory of astonishing originality, which was widely absorbed and intensively discussed in academic circles. It follows that the work would not have been unknown to Wolff, especially in view of Timpler’s designations of philosophy and metaphysics, modalities and freedom of will. (shrink)

It seems misleading to regard Georg Simmel as one of the founders of modern cultural studies. Instead, it is argued that Simmel's cultural sociology remained oriented to 19th century's culture. In this sense the article reconstructs his theory of individual and collective cultivation as standing in contrast to currently dominating cultural concepts based on egalitarianism.

The influence of movement skill on action representations and identification of agency was investigated. Point-light displays were created of highly skilled gestures of thirteen orchestral conductors in visual, auditory, and audiovisual versions and compared to two control conditions . In subsequent experimental sessions, participants indicated whether displays presented them or other conductors, whether the soundtrack contained their or others’ musical interpretations, and rated the quality and emotional content of the gestures. Self-recognition was more accurate in conditions presenting highly skilled conducting (...) movements as compared to other displays. Participants judged the quality of their own movements to be better than those of others, independently of whether or not they recognized movement agency. Emotional content was perceived accurately across conditions both for own and others’ actions. These results point to the influence of dynamical characteristics of motor skill, rather than merely type of movement or emotional content, on action representations and self-other identification. (shrink)

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: [email protected] the best tradition of Max Weber’s theses on the Protestant ethic and its role in the evolution of modern capitalism Edward Schneier’s book is a daring and inspiring attempt to assess another form of religion’s impact on society. The focus here is on Islam, or, more precisely on the broad range of Islamic political thought and (...) ideals and their impact on democracy in not less than the Islamic world as a whole. Concerned by the heated debates on Islam, violence, and authoritarianism triggered by the terrorist attacks in the United States in 2001, the troubled history of the Middle East since the invasion in Iraq in 2003, and the Arab Spring in 2011, Schneier starts with the question what the resources of ‘Islamic... (shrink)

This article argues for a transregional historical approach to explain the career of political secularism, i.e. the ideas and practices that inform the modern state’s relationship to and administration of religion, in the 20th century. More specifically, it asks in how far we can understand secularism in South and Southeast Asia between the end of the First World War and decolonisation after 1945 as a result of transregional patterns that evolved within and beyond these regions. The argument is based on (...) three brief case studies on Atatürk’s Turkey as a contested source of inspiration for state secularity and religious reform, regional women’s networks to foster secularism and social change in the 1930s, and secularism as a strategy of postcolonial state-building and territorial integration. Conceptually, the article suggests to use global intellectual history as a means to combine research on connectivity with historical comparison. (shrink)

To what extent was the evolution of secularism in twentieth-century South and Southeast Asia a result of transnational exchange? Six argues that networks of non-state actors played a bigger role than previously understood.

Synthetic biology is a research field that has grown rapidly and attracted considerable attention. Most prominently, it has been labelled the ‘engineering of biology’. While other attempts to label the field have been also pursued, the program of engineering can be considered the core of the field’s disciplinary program, of its identity. This article addresses the success of the ‘engineering program’ in synthetic biology and argues that its success can partly be explained by distinct practices of persuasion that aim at (...) persuading scientific, but also non-scientific audiences. The article explores two different modes of persuasion:, building tools as heuristic models and posing visionary claims. Objects such as the toggle switch or the synthetic oscillator in synthetic biology can more adequately be described as heuristic models of engineering instead of simply as prototypes of ‘tools’. Posing visionary claims can be also understood as a persuasion practice, since the claims are used to construct the societal relevance of the field. Drawing upon Michel Callon’s ‘sociology of translation’, I argue that both practices of persuasion aim at ‘enrolling’ entities into the disciplinary identity. The article is based on the textual analysis of rhetorical practices in three synthetic biology review articles which are considered seminal for the history of the field. (shrink)

This article contains four criticisms against Jacques Rancière's philosophy of education, insofar as his philosophy is written in his work The Ignorant Schoolmaster. In the first criticism, Rancière's presupposition of equality of intelligence would be framed as a truth claim and to the extent that it can be treated as such, Rancière's argument contains a number of defects. The second criticism underscores the distinction between inequality of intelligence and inequality of knowledge Rancière confuses. The third criticism concerns the contradiction between (...) what Rancière has written and what he practiced and also the weakness of the defense provided by his supporters on this point. Fourth, Rancière's redefinition of “emancipation” as verification of the equality of intelligence turns out to strip away the very idea of emancipation of what makes it meaningful for many people. Abstrak: Tulisan ini berisi empat kritik terhadap filsafat pendidikan Jacques Rancière sebagaimana tertuang dalam karyanya The Ignorant Schoolmaster. Dalam kritik pertama, pengandaian kesetaraan akal budi Rancière akan dikemas sebagai klaim kebenaran dan sejauh itu dapat diperlakukan sebagai klaim kebenaran, argumen Rancière mengandung sejumlah kecacatan. Kritik kedua menggarisbawahi perbedaan antara ketidaksetaraan akal budi dan ketidaksetaraan pengetahuan yang dirancukan Rancière. Kritik ketiga berkaitan dengan adanya kontradiksi antara apa yang Rancière tuliskan dan apa yang ia praktikkan serta kelemahan pendukung Rancière dalam membela butir ini. Keempat, pendefinisian ulang Rancière atas “emansipasi” sebagai verifikasi atas kesetaraan akal budi justru melucuti ide emansipasi dari apa yang membuatnya bagi banyak orang berarti. (shrink)

This paper investigates the gradual transformation of prelinguistic joint attention routines into resources of referential communication. It is argued that the child uses linguistic means of reference to recode and re-represent joint attention procedures in various ways. While semanticists stress the fact that pronouns, proper nouns, and definite descriptions may refer to the same entity, various modes of establishing, identifying and tracking discourse referents are considered here to be structural amplifications of joint attention routines, actively reorganized by the child in (...) language acquisition. (shrink)

This paper studies the influence of agency conflicts on the irreversibility effect. Using a dynamic variant of the static Baron and Myerson :911–930, 1982) adverse selection model, we characterize under which circumstances the irreversibility effect arises in the presence and absence of an agency conflict. In particular, we find that in the presence of an agency conflict the irreversibility effect arises in more circumstances than in the standard first-best analysis that abstracts from agency problems.

This paper is meant to show why the introduction of probation in the capital punishment act of the new Code of Criminal Law is a change we should appreciate. This change will expectedly lead Indonesia to be a nation that de facto no longer employs capital punishment. This is a desirable consequence given that, in my view, capital punishment cannot be ethically justified. In this paper, I will show why arguments in defense of capital punishment by appealing to the deterrence (...) effect, the risk of recidivism, the sense of justice, and the principle of retributive justice do not stand up to scrutiny. The irreversible nature of capital punishment further points to the unjustifiability of this form of punishment. Abstrak Tulisan ini hendak menunjukkan mengapa diintroduksikannya masa percobaan dalam pasal hukuman mati KUHP terbaru merupakan perubahan yang layak diapresiasi. Perubahan tersebut berpotensi mengantar Indonesia menjadi negara yang de facto tidak lagi menerapkan hukuman mati. Menurut penulis, konsekuensi semacam ini layak disambut baik lantaran hukuman mati itu sendiri secara etis tidak dapat dibenarkan. Dalam tulisan ini, penulis akan menunjukkan mengapa argumen-argumen yang ditujukan untuk menjustifikasi hukuman mati dengan merujuk pada efek jera, risiko residivis, rasa keadilan, dan prinsip keadilan retributif tidak dapat dipertahankan. Sifat hukuman mati yang tidak membuka ruang bagi koreksi yang berarti juga meneguhkan tidak dapat dibenarkannya bentuk hukuman tersebut. Kata-kata Kunci: hukuman mati, KUHP, efek jera, keadilan retributif, ruang koreksi. (shrink)

Robots are widely expected—and pushed—to transform open-field agriculture, but these visions remain wedded to optimizing monocultural farming systems. Meanwhile there is little pull for automation from ecology-based, diversified farming realms. Noting this gap, we here explore the potential for robots to foster an agroecological approach to crop production. The research was situated in The Netherlands within the case of _pixel cropping_, a nascent farming method in which multiple food and service crops are planted together in diverse assemblages employing agroecological practices (...) such as intercropping and biological pest control. Around this case we engaged with a variety of specialists in discussion groups, workshops, and design challenges to explore the potential of field robots to meet the multifaceted demands of highly diverse agroecological cropping systems. This generated a spectrum of imaginations for how automated tools might—or might not—be appropriately used, ranging from fully automated visions, to collaborative scenarios, to fully analogue prototypes. We found that automating agroecological cropping systems requires finding ways to imbue the ethos of agroecology into designed tools, thereby seeking to overcome tensions between production aims and other forms of social and ecological care. We conclude that a rethinking of automation is necessary for agroecological contexts: not as a blueprint for replacing humans, but making room for analogue and hybrid forms of agricultural work. These findings highlight a need for design processes which include a diversity of actors, involve iterative design cycles, and incorporate feedback between designers, practitioners, tools, and cropping systems. (shrink)