Rethinking the relationship between eighteenth-century Pietist traditions and Enlightenment thought and practice, _The Practices of Enlightenment_ unravels the complex and often neglected religious origins of modern secular discourse. Mapping surprising routes of exchange between the religious and aesthetic writings of the period and recentering concerns of authorship and audience, this book revitalizes scholarship on the Enlightenment. By engaging with three critical categories--aesthetics, authorship, and the public sphere--_The Practices of Enlightenment_ illuminates the relationship between religious and aesthetic modes of reflective contemplation, (...) autobiography and the hermeneutics of the self, and the discursive creation of the public sphere. Focusing largely on German intellectual life, this critical engagement also extends to France through Rousseau and to England through Shaftesbury. Rereading canonical works and lesser-known texts by Goethe, Lessing, and Herder, the book challenges common narratives recounting the rise of empiricist philosophy, the idea of the "sensible" individual, and the notion of the modern author as celebrity, bringing new perspective to the Enlightenment concepts of instinct, drive, genius, and the public sphere. (shrink)

Chaque époque se caractériserait par des dispositifs rituels de rassemblement des publics qui reflètent une certaine configuration socio-politique : du rassemblement collectif de la tradition théâtrale au modèle individualisé de l’exposition dans le contexte moderne. Comment rassembler des publics face aux défis de notre siècle?

Zusammenfassung Oft genügen geschichtswissenschaftliche Erklärungen nicht den strengen Maßstäben einer Kausalerklärung, wie sie etwa in der Physik vorkommen mag. Das heißt aber nicht, daß es in der Geschichtswissenschaft keine Erklärungen gibt. Wir haben an Beispielen gesehen, daß Historiker und Historikerinnen sehr wohl auch 'Warum?'-Fragen zu beantworten versuchen, und daß sich diese Antworten zum Teil sogar in direkte DN-bzw. IS-Erklärungen umformen lassen. Es besteht also keine Ursache, die Geschichtswissenschaft von den sogenannten "theoretischen Wissenschaften" methodologisch scharf zu trennen. Außerdem liefern nicht wenige (...) Erklärungen in geschichtswissenschaftlichen Kontexten Beispiele für normalerweise epistemisch befriedigende Erklärungsepisoden, die nicht in das Schema der strikten Kausalerklärung passen. Dazu zählen aufgrund der differenzierten Fragestellungen an Historiker auch bloße detaillierte Geschehensbeschreibungen oder teleologische Erklärungen von Handlungen. (shrink)

Zusammenfassung Oft genügen geschichtswissenschaftliche Erklärungen nicht den strengen Maßstäben einer Kausalerklärung, wie sie etwa in der Physik vorkommen mag. Das heißt aber nicht, daß es in der Geschichtswissenschaft keine Erklärungen gibt. Wir haben an Beispielen gesehen, daß Historiker und Historikerinnen (i) sehr wohl auch 'Warum?'-Fragen zu beantworten versuchen, und daß sich (ii) diese Antworten zum Teil sogar in direkte DN-bzw. IS-Erklärungen umformen lassen. Es besteht also keine Ursache, die Geschichtswissenschaft von den sogenannten "theoretischen Wissenschaften" methodologisch scharf zu trennen. Außerdem liefern (...) nicht wenige Erklärungen in geschichtswissenschaftlichen Kontexten Beispiele für normalerweise epistemisch befriedigende Erklärungsepisoden, die nicht in das Schema der strikten Kausalerklärung passen. Dazu zählen aufgrund der differenzierten Fragestellungen an Historiker auch bloße detaillierte Geschehensbeschreibungen oder teleologische Erklärungen von Handlungen. (shrink)

Sokrates – Platon – Aristoteles: Ohne die Bedeutung späterer Philosophen schmälern zu wollen, kann man sagen, dass es keine Lehrer-Schüler-Konstellation gegeben hat, die von vergleichbarer Bedeutung nicht nur für die Philosophiegeschichte, sondern für die Geistes- und Wissenschaftsgeschichte des Abendlandes überhaupt gewesen ist. Zugleich stellt uns dieses Dreigestirn jedoch vor die eigenartige Schwierigkeit, dass das persönliche wie auch das intellektuelle Verhältnis dieser drei Männer zueinander weitgehend im Dunkeln liegt, und dies, obwohl es vielerlei Zeugnisse über Sokrates gibt, Platons Werke vollständig, die (...) des Aristoteles zu einem guten Teil erhalten sind. Ferner bestehen über Daten und Lebensumstände der drei ›Väter‹ der griechischen Philosophie keine Zweifel. Wenn über die intellektuellen Beziehungen zwischen ihnen so große Unsicherheit herrscht, so ist dies nicht auf mangelndes Interesse der Fachleute zurückzuführen. Das Verhältnis zwischen Sokrates und Platon wie auch das zwischen Platon und Aristoteles steht bis heute immer wieder im Zentrum der Forschung. (shrink)

Luce Irigaray is often cited as the principle feminist who adheres to phenomenology as a method of descriptive philosophy. A different approach to Irigaray might well open the way to not only an avoidance of phenomenology's sexist tendencies, but the recognition that the breach between Irigaray's ideas and those of phenomenology is complete. I argue that this occurs and that Irigaray's work directly implicates a Bergsonian critique of the limits of phenomenology.

: Luce Irigaray is often cited as the principle feminist who adheres to phenomenology as a method of descriptive philosophy. A different approach to Irigaray might well open the way to not only an avoidance of phenomenology's sexist tendencies, but the recognition that the breach between Irigaray's ideas and those of phenomenology is complete. I argue that this occurs and that Irigaray's work directly implicates a Bergsonian critique of the limits of phenomenology.

The philosophy of Deleuze is as relevant to contemporary thought as it is obscure and complex. Deleuze at the End of the World guides readers through this maze by exploring the raw material that Deleuze took from thinkers in various fields of knowledge to construct his own concepts, some of them well known (such as Hegel, Kant, Husserl, Balibar and Blanchot) and some widely unexplored (Selme, Guillaume, Bakhtine and Dalcq). At the same time, readers will gain access to Latin American (...) perspectives on contemporary philosophy. (shrink)

The contributors to this international volume take up questions about a phenomenology of time that begins with and attunes to gender issues. Themes such as feminist conceptions of time, change and becoming, the body and identity, memory and modes of experience, and the relevance of time as a moral and political question, shape Time in Feminist Phenomenology and allow readers to explore connections between feminist philosophy, phenomenology, and time. With its insistence on the importance of gender experience to the experience (...) of time, this volume is a welcome opening to new and critical thinking about being, knowledge, aesthetics, and ethics. (shrink)

Keine ausführliche Beschreibung für "Geschichte der Neueren Erkenntnistheorie" verfügbar.

Excerpt: In 1974… I wrote a chapter assembling some philosophical precedents and presenting my interpretation of Piaget’s theory. It was the first time the epithet “radical” was used. It was intended in the sense that William James had used in his radical empiricism, i.e., meaning “going to the roots” or “uncompromising”. I chose it because at the time many developmental psychologists were mentioning Piaget’s constructivism but without going into its epistemological implications. What they called construction seemed to refer to the (...) fact that children acquire adult knowledge not all at once, but in small pieces. I did not think that this was a revelation and therefore called their approach “trivial constructivism”. It was clearly no way to gain the friendship of traditional psychologists but in the long run it did not do much harm. (shrink)

Background Health care workers (HCWs) are susceptible to moral stress and distress when they are faced with morally challenging situations where it is difficult to act in line with their moral standards. In times of crisis, such as disasters and pandemics, morally challenging situations are more frequent, due to the increased imbalance between patient needs and resources. However, the concepts of moral stress and distress vary and there is unclarity regarding the definitions used in the literature. This study aims to (...) map and analyze the descriptions used by HCWs regarding morally challenging situations (moral stress) and refine a definition through conceptual analysis. Methods Qualitative data were collected in a survey of 16,044 Swedish HCWs who attended a COVID-19 online course in autumn 2020. In total, 643 free-text answers with descriptions of moral stress were analyzed through content analysis. Results Three themes emerged from the content analysis (1) “Seeing, but being prevented to act; feeling insufficient/inadequate and constrained in the profession,” (2) “Someone or something hindered me; organizational structures as an obstacle,” and (3) “The pandemic hindered us; pandemic-related obstacles.” The three themes correspond to the main theme, “Being prevented from providing good care.” Discussion The main theme describes moral stress as various obstacles to providing good care to patients in need and acting upon empathic ability within the professional role. The themes are discussed in relation to established definitions of moral stress and are assessed through conceptual analysis. A definition of moral stress was refined, based on one of the established definitions. Conclusions On the basis of the study results and conceptual analysis, it is argued that the presented definition fulfils certain conditions of adequacy. It is essential to frame the concept of moral stress, which has been defined in different ways in different disciplines, in order to know what we are talking about and move forward in developing prevention measures for the negative outcomes of this phenomenon. (shrink)