Recently, a physician requested permission to include in the information packet about himself that he would not accept patients who smoke and would not continue the care of current patients who smoke. His poignant statement follows.

Medical educators invoke professionalism as a core competency in curricula. This paper criticizes classic definitions. It also identifies some negative traits of medicine as a profession. The call to professionalism is naive nostalgia. Straightforward didactics in professionalism cannot do the desired work in medical education. The most we can say is that students should adopt the good aspects of professionalism and the profession should stop being some of what it has been. This is a platitude. If the notion is to (...) be more than shallow, each student and practitioner will have to engage in much dialogue, reflection and refinement over many years. (shrink)

Background: For patients admitted to hospital both pastoral care and privacy or confidentiality are important. Rules related to each have come into conflict recently in the US. Federal laws and other rules protect confidentiality in ways that countermand hospitals’ methods for facilitating access to pastoral care. This leads to conflicts and poses an unusual type of dilemma—one of conflicting values and rights. As interests are elements necessary for establishing rights, it is important to explore patients’ interests in privacy compared with (...) their desire for attention from a cleric.Aim: To assess the willingness of patients to have their names and rooms included on a list by religion, having that information given to clergy without their consent, their sense of privacy violation if that were done and their views about patients’ privacy rights.Methods and participants: 179 patients, aged 18–92 years, admitted to hospital in an acute care setting, were interviewed and asked about their preferences for confidentiality and pastoral support.Results: Most patients did not want to be listed by religion; 58% did not think hospitals should give lists to clergy without their consent and 84% welcomed a visit by their own clergy even if triggered from a hospital list.Conclusions: Values related to confidentiality or privacy and pastoral care were found to be inconsistent and more complicated than expected. Balancing the right to privacy and the value of religious support continue to present a challenge for hospitals. Patients’ preferences support the importance of providing balance in a way that protects rights while offering comprehensive services. (shrink)

In this essay we review a number of values and conflicts involved in human nutrition in order to clarify the sources of resistance to accepting a pump-fed patient on the part of nursing home nurses. The case illustrates the complexities of our feelings and values in the area of intrusion showing the need for continued reflection upon and revision of our intuitive reactions. The case also displays conflict resolution.

This paper is an analysis of the events recounted in 'Informed consent to septoplasty: An anecdote from the field.' As a commentary, it assesses the behavior of many agents who are parties to the story - physicians, nurses, friends of the patient, the patient's wife and the patient himself. This story is interesting for being mundane. The medical condition involved and the failures of care are not momentous. The patient's role as a medical ethicist led him to see things in (...) particular perspective and motivated or influenced his conduct sometimes not in the smartest of ways. Several accounts of informed consent are reviewed and used as measures of what happened. The moral vision behind informed consent, the rights and duties it implies and the elements of its contents are identified. No account was fulfilled. Some of the reasons and causes for this are discussed. Many sources of information and forces acting on the situation are explored. Post-operative experiences include severe irritation and discomfort as well as severe frustration and a sense of alienation and abandonment. The case communicates a hint about what physicians do not know in order to have informed consent occur. Physicians' lack of awareness about, e.g., post-operative experience means that they will not provide what the informed aspect of informed consent requires. Patients can feel abandoned and perhaps are abandoned in a variety of ways, subtle and not so subtle. A few issues besides informed consent are discussed (the roles of wives in working at their physician-husband's front desk, the language of reassurance). (shrink)

Philosophy is generally considered to be very abstract. How philosophical and abstract Is ethical thinking In clinical situations? This paper sketches an answer In the form of a case study and offers me the chance for some self-reflection and readers the chance to eavesdrop on that self-reflection. Aside from any Intrinsic worth of the questions and answers, they also have Implications for how clinical ethicists should be educated or trained, i.e., how abstract should one's work in moral philosophy be?

The present article proposes an analysis of the foucauldians studies concerning the disciplinary techniques and its relation with the government of individuals and collectives conducts. To this end, this article focus in demonstrated, throughout the works “Discipline and Punish: The birth of the prison ”, “The order of discourse ”and “Micro-physics of Power ”, how the discipline, understood as a technology of power, operates in the conduct of the subject practices.Thus, we will follow an analytical path of differentiation of the (...) both uses of the term discipline found in the theorizations of Michel Foucault: one in the way of the knowledge, thenceforth the control of the discourses formation which configures the acting of a power that exercises itself as a discursive restrictor in order to maintain the regulation and control of what can be said and though in certain time. The other use, constituted in the scope of the power, in which the disciplinary power acts specifically in the bodies as a group of techniques engendered in the subjects’ fabrication. Therefore, the main objective outlines in present the discipline as a technology of the power the works as an machinery of the government of conducts, highlighting its forms of operation in the fields undertaken by Foucault, of the know and the power, following his genealogic triad of investigation. The article still intends to explore the foucauldian understanding that the discipline and the disciplinary techniques are configured as an ingenious machine that come together in the fabrication of the human, being required to understand them not only through the repression categories, oppression and alienation, like much has been done and continues to be made. Accordingly, the French philosopher will provide us an understanding of this technology of power as a machinery that productive says yes, much more than it says, no. (shrink)

Mensch und Erde.--Bewusstsein und Leben.--Über den Begriff der Persönlichkeit.--Bemerkungen über die Schranken des Goetheschen Menschen.--Wilhelm Jordan--Über Conrad Ferdinand Meyers Gedichte.--Warum bringt es Verderben, den Schleier des Isisbildes zu heben?--Über Sexus und Eros.--Vom Verhältnis der Erziehung zum Wesen des Menschen.--Vom Traumbewusstsein.--Brief über Ethik.--Schröder, H. E. Einführung in das Werk von Ludwig Klages.

The hypothesis of a new geological era, the »Anthropocene«, is discussed intensively since its presentation by the chemist and Nobel Prize winner Paul Crutzen in 2000. The beginning of the Anthropocene is usually dated to 1800 and put into the context of the industrialization. Since then, according to Crutzen, mankind has become a quasi-geological force and human infrastructures have developed into a primary influence on the biological, geological and atmospheric processes on Earth. In their contribution, Christian Schwägerl and Reinhold Leinfelder (...) present examples of the long-term changes and arguments for the »reorganization of the entire Earth system«, supporting the thesis of the Anthropocene and the »man-made« Earth. In their article they contradict the premature impression that the Anthropocene is nothing but a new umbrella term for everything that is considered an environmental problem. Rather, the authors emphasize the potential of man and his technologies for the positive design of his habitat and the transformation of the earth. They understand the Anthropocene not only as a description of a purely physical state, but also as a social and scientific challenge. Niels Werber puts in his contribution the notorious epoch threshold 1800 in question. Furthermore, he criticizes that the discourse of the Anthropocene relies solely on the supposed evidence of science, especially of geological data and figures, and thus neglects in its effort to describe a »geological age of mankind« precisely the emerging knowledge of man, social order and culture. Instead, Werber understands the »Anthropocene« as a contribution to the »self-description of society,« i.e. to a possible integration of mankind and society into the world. German Die Hypothese eines neuen Erdzeitalters, des »Anthropozän«, wird seit ihrer Postulierung durch den Chemiker und Nobelpreisträger Paul Crutzen im Jahr 2000 intensiv diskutiert. Der Beginn des Anthropozän wird zumeist um 1800 datiert und in einen Zusammenhang mit der Industrialisierung gestellt. Seither, so die These, ist die Menschheit zu einer quasi geologischen Kraft und sind menschliche Infrastrukturen zum wichtigsten Einflussfaktor auf die biologischen, geologischen und atmosphärischen Prozesse auf der Erde geworden. Christian Schwägerl und Reinhold Leinfelder führen in ihrem Beitrag Argumente und Beispiele für die langfristigen Veränderungen und für die »Reorganisation des gesamten Erdsystems« an, welche die These vom Anthropozän und der »menschgemachten« Erde stützen. In ihrem Beitrag widersprechen sie dem vorschnellen Eindruck, es handle sich bei der Idee einer neuen geologischen Erdepoche nur um einen neuen Sammelbegriff für all das, was als Umweltproblem gilt. Vielmehr betonen die Autoren auch das Potential des Menschen und seiner Technologien zur positiven Gestaltung seines Lebensraums und zur Transformation der Erde. Sie verstehen das Anthropozän nicht nur als rein physische Zustandsbeschreibung, sondern auch als gesellschaftliche Herausforderung und als Forschungsauftrag. Niels Werber setzt in seinem Beitrag an der Frage der notorischen Epochenbildung um 1800 an und kritisiert, dass der Anthropozän-Diskurs sich allein auf die vermeintliche Evidenz naturwissenschaftlicher, vor allem geologischer Daten und Zahlen verlassen würde und ausgerechnet für die Plausibilisierung des Zeitalters des Menschen Kenntnisse über den Menschen, seine Sozialordnung und Kultur offenbar nicht nötig seien. Stattdessen fordert Werber im Anschluss an Niklas Luhmann dazu auf, die Anthropozän-Hypothese als einen Beitrag zur »Selbstbeschreibung der Gesellschaft«, das heißt zur Beschreibung der Einfügung des Menschen und seiner Gesellschaft in die Welt zu verstehen. (shrink)

Our primary goal was to develop and validate a task that could provide evidence about how humans learn praxis gestures, such as those involving the use of tools. To that end, we created a video-based task in which subjects view a model performing novel, meaningless one-handed actions with kinematics similar to praxis gestures. Subjects then imitated the movements with their right hand. Trials were repeated 6 times to examine practice effects. EEG was recorded during the task. As a control, subjects (...) watched videos of a model performing a well-established (over learned) tool-use gesture. These gestures were also imitated 6 times. Demonstrating convergent validity, EEG measures of task-related cortical activation were similar in topography and frequency between the novel gesture task and the overlearned, praxis gesture task. As in studies assessing motor skill learning with simpler tasks, cortical activation during novel gesture learning decreased as the same gestures were repeated. In the control condition, repetition of overlearned tool-use gestures were also associated with reductions in activation, though to a lesser degree. Given that even overlearned, praxis gestures show constriction of EEG activity with repetition, it is possible that that attentional effects drive some of the repetition effects seen in EEG measures of activation during novel gesture repetition. (shrink)

Autism spectrum disorders (ASD) are thought to result in part from altered cortical excitatory-inhibitory balance; this pathophysiology may impact the generation of oscillations on EEG. We investigated premotor-parietal cortical physiology associated with praxis, which has strong theoretical and empirical associations with ASD symptomatology. 25 children with high-functioning ASD (HFA) and 33 controls performed a praxis task involving the pantomiming of tool use, while EEG was recorded. We assessed task-related modulation of signal power in alpha and beta frequency bands. Compared with (...) controls, subjects with HFA showed 27% less left central (motor/premotor) beta (18-22 Hz) event-related desynchronization (ERD) (p = 0.030), as well as 24% less left parietal alpha (7-13 Hz) ERD (p = 0.046). Within the HFA group, blunting of central ERD attenuation was associated with impairments in clinical measures of praxis imitation (r = -0.4; p = 0.04) and increased autism severity (r = 0.48; p = 0.016). The modulation of central beta activity is associated, among other things, with motor imagery, which may be necessary for imitation. Impaired imitation has been associated with core features of ASD. Altered modulation of oscillatory activity may be mechanistically involved in those aspects of motor network function that relate to the core symptoms of ASD. (shrink)

"Die Hypothese eines neuen Erdzeitalters, des »Anthropozän«, wird seit ihrer Postulierung durch den Chemiker und Nobelpreisträger Paul Crutzen im Jahr 2000 intensiv diskutiert. Der Beginn des Anthropozän wird zumeist um 1800 datiert und in einen Zusammenhang mit der Industrialisierung gestellt. Seither, so die These, ist die Menschheit zu einer quasi geologischen Kraft und sind menschliche Infrastrukturen zum wichtigsten Einflussfaktor auf die biologischen, geologischen und atmosphärischen Prozesse auf der Erde geworden. Christian Schwägerl und Reinhold Leinfelder führen in ihrem Beitrag Argumente (...) und Beispiele für die langfristigen Veränderungen und für die »Reorganisation des gesamten Erdsystems« an, welche die These vom Anthropozän und der »menschgemachten« Erde stützen. In ihrem Beitrag widersprechen sie dem vorschnellen Eindruck, es handle sich bei der Idee einer neuen geologischen Erdepoche nur um einen neuen Sammelbegriff für all das, was als Umweltproblem gilt. Vielmehr betonen die Autoren auch das Potential des Menschen und seiner Technologien zur positiven Gestaltung seines Lebensraums und zur Transformation der Erde. Sie verstehen das Anthropozän nicht nur als rein physische Zustandsbeschreibung, sondern auch als gesellschaftliche Herausforderung und als Forschungsauftrag. Niels Werber setzt in seinem Beitrag an der Frage der notorischen Epochenbildung um 1800 an und kritisiert, dass der Anthropozän-Diskurs sich allein auf die vermeintliche Evidenz naturwissenschaftlicher, vor allem geologischer Daten und Zahlen verlassen würde und ausgerechnet für die Plausibilisierung des Zeitalters des Menschen Kenntnisse über den Menschen, seine Sozialordnung und Kultur offenbar nicht nötig seien. Stattdessen fordert Werber im Anschluss an Niklas Luhmann dazu auf, die Anthropozän-Hypothese als einen Beitrag zur »Selbstbeschreibung der Gesellschaft«, das heißt zur Beschreibung der Einfügung des Menschen und seiner Gesellschaft in die Welt zu verstehen. The hypothesis of a new geological era, the »Anthropocene«, is discussed intensively since its presentation by the chemist and Nobel Prize winner Paul Crutzen in 2000. The beginning of the Anthropocene is usually dated to 1800 and put into the context of the industrialization. Since then, according to Crutzen, mankind has become a quasi-geological force and human infrastructures have developed into a primary influence on the biological, geological and atmospheric processes on Earth. In their contribution, Christian Schwägerl and Reinhold Leinfelder present examples of the long-term changes and arguments for the »reorganization of the entire Earth system«, supporting the thesis of the Anthropocene and the »man-made« Earth. In their article they contradict the premature impression that the Anthropocene is nothing but a new umbrella term for everything that is considered an environmental problem. Rather, the authors emphasize the potential of man and his technologies for the positive design of his habitat and the transformation of the earth. They understand the Anthropocene not only as a description of a purely physical state, but also as a social and scientific challenge. Niels Werber puts in his contribution the notorious epoch threshold 1800 in question. Furthermore, he criticizes that the discourse of the Anthropocene relies solely on the supposed evidence of science, especially of geological data and figures, and thus neglects in its effort to describe a »geological age of mankind« precisely the emerging knowledge of man, social order and culture. Instead, Werber understands the »Anthropocene« as a contribution to the »self-description of society,« i.e. to a possible integration of mankind and society into the world.". (shrink)

Dieser Titel aus dem De Gruyter-Verlagsarchiv ist digitalisiert worden, um ihn der wissenschaftlichen Forschung zugänglich zu machen. Da der Titel erstmals im Nationalsozialismus publiziert wurde, ist er in besonderem Maße in seinem historischen Kontext zu betrachten. Mehr erfahren Sie hier.

Sguardo d'insieme -- Armonia delle sfere celesti : Hildegard von Bingen, symphonia -- Il tempo di Dio : Johann Sebastian Bach, Cantata Gottes Zeit -- Trasmutazioni : Wolfgang Amadeus Mozart, Die Zauberflöte -- "Questo bacio vada al mondo intero" : Ludwig van Beethoven, An die Freude -- Viaggio d'inverno : Franz Schubert, Winterreise -- Inni all notte : Richard Wagner, Tristan und Isolde -- L'ultimo rito : Richard Wagner, Parsifal -- Azzurre solitudini : Gustav Mahler, Terza sinfonia -- Universi sonori (...) : Gustav Mahler, Ottava sinfonia -- Orizzonti perduti : Gustav Mahler, Das Lied von der Erde -- Labirinti : Richard Strauss, Also sprach Zarathustra -- Cortei di ombre : Richard Strauss, Metamorphosen -- La terza via : Omaggio a Francesco d'Avalos. (shrink)

Wenn es 'archetypische' Grund- und Tiefenstrukturen des menschlichen Denkens gibt, dann werden sie uns zugänglich durch ständige Bilder und Metaphern, wie z. B. die vier Grundelemente: Luft, Erde, Wasser, Feuer. Diese Elemente reichten für das Altertum zur Bildung der Welt aus. Diese Sicht der Dinge ist teilweise und in unterschiedlicher Art und Weise auch noch heute festzustellen. Ihre Spuren finden wir in den unzähligen Ausdrucksmodi der Modernität. So läßt sich kurz das Thema dieses Sammelbandes beschreiben, der die Ergebnisse einer (...) Tagung über 'Politische Metaphorik in historischer Perspektive' zusammenfaßt. Sie hat im Frühjahr 1993 in Verbania (Lago Maggiore) stattgefunden und ist vom Seminar für Politikwissenschaft der Georg-August-Universität Göttingen, vom italienisch-deutschen historischen Institut in Trento, vom Istituto italiano per gli studi filosofici di Napoli und von der Gemeinde Verbania organisiert worden. Über Metaphern, Bilder und die Zusammenhänge zwischen Bildern, die sich auf die vier Elemente zurückführen lassen, haben Forscher unterschiedlicher kultureller Herkunft diskutiert, Historiker, Philosophen, Linguisten, Literaten und Politologen. Sie alle verbindet das Bewußtsein, daß die Fragen nach den metaphorischen und symbolischen Bedeutungen nur schwer von einem einzigen Zweig der Humanwissenschaften aus und vielleicht sogar nicht einmal von den Humanwissenschaften allein beantwortet werden können. Insgesamt kann man sagen, daß die Stellung und die Identifizierung der Elemente, aus denen das Universum besteht, die durchgängigste Frage der philosophischen und wissenschaftlichen Forschung aller Zeiten gewesen ist. Die Aufgliederung des Universums auf der Grundlage der vier Elemente entspricht überdies in der traditionellen Vorstellungswelt der Struktur des menschlichen Körpers und kann wiederum durch zwei geteilt werden, entsprechend den gegensätzlichen Qualitäten warm und kalt, männlich und weiblich, gut und böse, oben und unten usw. E. (shrink)

Ist unser Bild der Welt nur das Produkt neuronaler Prozesse? Laut Forschern prägen die Eigenarten des Gehirns, was und wie wir wahrnehmen. Trotzdem sei unser Erleben kein Hirngespinst, halten Philosophen dagegen.»Wenn du die blaue Kapsel schluckst, ist es aus«, sagt Morpheus mit bedeutungsschwerem Blick. »Du wachst in deinem Bett auf und glaubst an das, was du glauben willst.« Der Computernerd Neo hat die Wahl: Entscheidet er sich gegen die blaue Kapsel und für die rote, wird er die Wahrheit sehen, verspricht (...) Morpheus. Neo nimmt – logisch: die rote! Im nächsten Moment erwacht er in einem schleimigen Kokon, aufgehängt in einem mit Flüssigkeit gefüllten Tank. Er ist nackt und an diverse Schläuche angeschlossen. Maschinen haben die Herrschaft auf der Erde übernommen und halten sich die Menschheit als Energiespender. Um sie in Ruhe ausbeuten zu können, speisen sie in das Nervensystem der Erdlinge eine Matrix ein: die Welt, wie Neo sie kannte. Sie ist in Wahrheit nichts weiter als eine kolossale Computersimulation. (shrink)

Ethnoveterinary research, development, and extension (ERD&E) has emerged as a rich field for discovering, adapting, and transferring appropriate and sustainable animal health technologies to rural and peri-urban stockraisers, especially in Third World countries. This field is defined as the holistic, interdisciplinary study of local knowledge and practices, together with the social structure in which they are embedded, that pertain to the healthcare and healthful husbandry of animals used for a multitude of purposes. Especially in the Third World, livestock play a (...) large number of important roles that are little understood or appreciated in today's First World. Study of these benefits and their role in Third World livelihoods offers numerous lessons that span not only the virtues but also some of the technical, ethical, and methodological challenges of working with local knowledge. ERD&E emerged as an internationally recognized branch of research in the mid-1970s largely in response to an increasing concern with animal health in the context of practical, field-level projects in animal agriculture. As many as 90% of the world's population continue to rely mainly on their own localized ethnomedicine for the bulk of their personal healthcare as well as their veterinary needs. With the escalating costs of Western healthcare technologies, it is essential to build upon this local knowledge. Of course, ethnoscience is not perfect, and recognition of the immense value of ERD&E does not imply that conventional science is to be abandoned. Rather each has much to learn from the other. Making knowledge by judiciously drawing upon insider and outsider, site-specific and universalistic, and both old and new understandings can take us back to a brighter development future. (shrink)

W pierwszej części artykułu charakteryzuję trzy rodzaje profesjonalizmu lekarskiego: profesjonalizm tradycyjny, odnowiony i kompleksowy. Omawiam także czynniki kulturowe, ekonomiczne i aksjologiczne wpływające na ich kształtowanie się. Stawiam tezę, że profesjonalizm kompleksowy ze względu na jego skomplikowanie i arbitralne wyodrębnianie elementów składowych jest nieprzydatny w edukacji moralnej studentów i lekarzy. W części drugiej rekonstruuję wady i zalety profesjonalizmu tradycyjnego i odnowionego. Uzasadniam pogląd, że najważniejsza zaleta profesjonalizmu wynika z jego ambiwalencji moralnej. Nie traktuję więc tej dwuznaczności jako wyłącznie wady. Lekarz profesjonalista (...) powinien mieć świadomość jasnych i ciemnych stron profesjonalizmu oraz umiejętność właściwego ich ważenia w danych okolicznościach – poszukiwania Arystotelesowskiego złotego środka. W ostatniej części argumentuję za umiarkowanie optymistycznym przekonaniem o przydatności profesjonalizmu tradycyjnego i odnowionego w moralnym formowaniu studentów medycyny i młodych lekarzy. (shrink)

In dem Maße, in dem sich seit dem europäischen achtzehnten Jahrhundert die PostSende-Verhältnisse dramatisch verbessern, verblasst die Überzeugungskraft des religiösen Sendungsbewusstseins. Verwunderlich ist das nicht. Von einem göttlichen Anruf, einem Kerygma erreicht zu werden, soll, ja muss eine exquisite Ausnahme von den Regelmäßigkeiten des Alltagslebens sein. Viele sind berufen, aber nur wenige sind auserwählt (Matthäus 22,14). In nur einigermaßen aufgeklärten Zeiten ist die Frage nach der Verlässlichkeit der himmlischen Postund Sendeverhältnisse nicht zu unterdrücken. Jeder kann jedem (zunehmend ohne Angst um (...) Leib und Leben) bestreiten, der rechte Adressat göttlicher Sendungen zu sein. Intersubjektiv verbindliche Sendeverhältnisse zwischen Himmel und Erde gibt es nicht; diese höhere Trivialität wird seit 1750 aussagbar und aufschreibbar. Komplementär dazu steigt – trotz enormer Komplexitätsgewinne – die Kontrollierbarkeit irdischer Sendeverhältnisse. To the extent in which postal 'sending,' the successful delivery of messages, dramatically improves since the European eighteenth century, the persuasiveness of the religious sense of mission or 'sending' is fading. This is not surprising. To be reached by a divine call, by a Kerygma, should, indeed must be an exquisite exception of the regularities of everyday life. Many are called but few are chosen (Matthew 22:14). In somewhat enlightened times, the question of the reliability of heavenly sendings cannot be suppressed anymore. Anyone can deny anyone to be the truthful addressee of divine sendings. There are no intersubjectively binding states of transmission between heaven and earth: this higher triviality is predicable and writable since 1750. Complementary to this development, the controllability of terrestrial sendings increases– despite enormous gains in complexity. (shrink)

Author: Trzeciakowski Witold Title: TWO VISIONS OF THE HUMANITY – DAYBREAK OF ZYGMUNT KRASIŃSKI AND HYMNS TO NIGHT OF NOVALIS (Dwie wizje nowej ludzkości: Przedświt Zygmunta Krasińskiego i Hymny do Nocy Novalisa Source: Filo-Sofija year: 2006, vol:.6, number: 2006/1, pages: 71-90 KEYWORDS: KRASIŃSKI, NOVALIS, HEGEL, GESCHICHTSPHILOSOPHIE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:In dem Aufsatz Zwei Vorstellungen zur Zukunft der Menschheit – „Przedświt” von Zygmunt Krasiński und „Hymnen an die Nacht” von (...) Novalis analysiert und vergleicht Wiesław Trzeciakowski zwei für die polnische und deutsche Romantik bedeutende visionäre Vorstellungen über die Zukunft der Menschheit. Den beiden Poeten erscheint sie als eine ganze und zugleich einheitliche Potenz ihrer gesamten geistigen Möglichkeiten zu sein. Auf der Erde lässt sich die Einheit der Menschheit durch Mitgefühl und gegenseitige Liebe ihrer Mitglieder erkennen. So versteht man die auf diese Weise begriffene Menschheit als Gott getreue Universalität, die nachseinen Geboten lebt. Diese Anschauung von Z. Krasiński erkennt man auch in Hegels Geschichtsphilosophie, besonders im Begriff des Gegensatzkampfes: die widerstrebenden Kräfte vernichten sich, um eine neue Qualität hervor zu bringen, wodurch sie dann am Ende im Einklang stehen. Novalis verwendet dagegen, um dieselbe Idee auszudrücken, Begriffe aus der Alchemie. Die miteinander kämpfenden Gegensätze sind aufgelöst in der Liebe und werden durch sie als Schlüssel für die Natur- und Menschenerkenntnis anerkannt. Geht Novalis’ all sein Sinnen und Trachten an den Mystizismus, an die endgültige Synthese der Alchemie (Hochzeit der Metalle), Glauben an die Gnosis, die Mysterien der Antike (besonders bei der Göttin Isis am Tempel zu Sais) sowie der Christenheit, so sieht die Quelle der Inspiration von Krasiński anders aus. Sie basiert auf seiner eigenen Geschichtsphilosophie der christlichen Märtyreridee, in der er die Geister der Opfer aus der antiken Nero-Zeit beschwört, deren Blut die Legitimation für die Existenz der Christenheit bildet. Ihr Tod war nicht fruchtlos, den tiefsten Sinn ihrer Qual stellt das Kreuz sowie die Auferstehung Christi dar. Graf Z. Krasiński lebte am liebsten in Rom, wo er sich als polnischer Poet und Denker politisch und geistig frei fühlte. Er stellte die Teilung Polens in den Kontext zur Kreuzigung Christi und der christlichen Geschichte, wobei die Geschichte keinen Selbstzweck darstellt. In der Zeit des irdischen Daseins von Menschen geht es doch nicht nur um die reine körperliche Existenz und die Weitergabe von Leben, was häufig von Z. Krasiński in seinem Werk betont wird. (shrink)

Quatrième de couverture : "Woher kommen wir Menschen, was sind unsere biologischen Wurzeln? Und wohin gehen wir? Nehmen wir unsere Biologie jetzt selber in die Hand - wenn wir zum Beispiel mit Gen-Scheren tief ins Erbgut eingreifen? Was können und wollen wir erreichen? Was machen wir mit der Natur? Woher nehmen wir die Maßstäbe für unser Handeln und Unterlassen? Wie können wir alle gut auf unserem Planeten Erde leben? In diesem Buch geben führende Forscherinnen und Forscher überraschende Antworten und (...) stellen wichtige Fragen neu. Zu den Autoren gehören unter anderem Hans Jonas, Giovanni Maio, Jens Reich und E. O. Wilson". (shrink)

Die Unterscheidung zwischen subjektiver und objektiver Zeit stellt in modernen Zeit-Theorien einen scharfen Dualismus dar, der das gegenwärtige Denken über Zeit tief prägt. Aus dieser Sicht gilt es als bislang unüberwindliches Problem, eine einheitliche Theorie der Zeit zu entwickeln, die eine subjektive und objektive Zeit-Konzeption konsistent zusammenführt. Das wichtigste Ziel dieses Essays besteht darin, zu einer Abschwächung dieses Problems beizutragen. Dazu wird im ersten Teil auf die Zeit-Theorie des Aristoteles zurückgeblickt und eine Lesart entwickelt, die zeigt, dass und wie Aristoteles (...) eine einheitliche Theorie der Zeit aufgebaut hat, die sowohl subjektive als auch objektiver Komponenten aufweist. Dafür muss allerdings die verbreitete moderne Interpretation dieser Theorie entkräftet werden, die Aristoteles' zeit-theoretischen Ansatz für grandios gescheitert erklärt hat. Im zweiten Teil des Essays wird nachgewiesen, das der moderne Dualismus von subjektiver und objektiver Zeit auf einer allgemeineren Unterscheidung von Subjektivität und Objektivität beruht, die sich als naiv und unhaltbar erweist. Aus Sicht der modernen Philosophie ist jede wichtige Art von Subjektivität mit einer Art von Objektivität durchschossen. Damit lässt sich auch die Differenz von subjektiver und objektiver Zeit so abschwächen, dass sich zumindest im Kontext der Erde als Bezugssystem mit ihren Entitäten mittlerer Größe eine einheitliche Theorie der Zeit abzeichnet. (shrink)

Nietzsches entschiedene Wendung gegen den Idealismus und die romantische Vergötterung "grosser Menschen" seit Menschliches, Allzumenschliches beduetet offensichtlich nicht eine Absage an jeglich Form des Ideals "Bleibt der Erde treu", gilt von nun an jedoch als Maxime, der jedes Streben nach einer höheren Kultur unterworfen wird. Nietzsches höchster Typus Mensch zeichnet sich nicht nur dadurch aus, dass er die Realität werden kann. Er sei kein ""idealistischer" Typus einer höheren Art Mensch", wird in Ecce homo ausdrücklich bekräftigt. Während in Also spruch (...) Zarathustra das einholen des Ideals exemplarisch vorgeführt wird, setzt Nietzsche seinerseits alles daran, es seinem "Sohn Zarathustra" gleichzutun d.h. seinem "höeren Selbst" tatsächlich gerecht zu werden.Nietzsche's decisive turn against idealism and the romantic adulation of "great men" since Human, All Too Human obviously does not entail a refusal of any kind of ideal. All striving for a superior culture however should from now on follow the maxim to "remain true to the earth". Not only does Nietzsche's highest type of man conceive reality as it is: the overman himself is conceived as an ideal that actually can become real. he is not an ""idealistic" type of a higher kind of man", as Ecce homo explicitly confirms. Whereas Thus Spoke Zarathustra shows the protagonists catching up with his ideal, Nietzsche himself is determined to live up to his "son Zarathustra", i.e. to fulfill the demands and standards of his "higher self". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:131. THE HUME LITERATURE FOR 1978 The Hume Literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship : A Bibliographical Guide (Edinburgh University Press, 1978; J¿ 5.50), which also lists the main earlier writings on Hume. Publications of the year 1977 were listed in Hume Studies last November. What follows here will bring the record up to the end of 1978. (...) Readers are invited to inform me of any omissions, and to send me offprints of their own articles. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography covering the previous year, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQAmerican Philosophical Quarterly JHIJournal of the History of Ideas JHPJournal of the History of Philosophy JPJournal of Philosophy PASProceedings of the Aristotelian Society PBPhilosophical Books PQPhilosophical Quarterly PRPhilosophical Review RIPRevue Internationale de Philosophie RMReview of Metaphysics TLSTimes Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British Standard (no. 4148). ANSCOMBE, G. E. M. 'Rules, Rights, and Promises', Midwest Studies in Phil. 3, 318-23. ARMSTRONG, D. M. Universals and Scientific Realism, vol. 2: A Theory of Universals, 85-90. Cambridge. ATTFIELD, R. God and the Secular, esp. chs. 5-6. Cardiff. 132. BAIER, A. 'Hume's Analysis of Pride', JP 75, 27-40. (on Davidson 1976) BALDI, M. 'Le edizioni italiane dei Saggi economici di David Hume', Riv. crit. Stor. FiI. 33, 275-96. BARNOUW, D. 'Skepticism as a Literary Mode - Hume, David and Musil, Robert', Mod. Lang. Notes 93, 852-70. BASU, D. K. 'Who is the Real Hume in the Dialogues?', Indian Phil. Q. 6, 21-8. BEAUCHAMP. see ROBINSON. BECK, L. W. Essays on Kant and Hume. New Haven & London, (includes reprints of his 1967a and b, and 1974, and the first Eng. tr. of his 1969; also a new paper,? Prussian Hume and a Scottish Kant', on pp. Ill ff) BLACKMAN, L. L. 'The Logical Impossibility of Miracles in Hume', Int. J. Phil. Relig. 9, 179-87. BOSS, G. "1I Promise": Les fonctions du langage chez Hume et Austin', Revue Théol. et Phil. 110, 29-48. BRACKEN, H. M. 'Bayle, Berkeley, and Hume', EighteenthCentury Studies 11, 227-45. BROWNSEY, P. F. 'Hume and the Social Contract', PQ 28, 132-48. BURKE, J. J. 'Hume's History of England: Waking the English from a Dogmatic Slumber', Studies in 18th-century Culture 7, 235-50. CAPALDI, N. 'Hume as Social Scientist', RM 32, 99-123. CARNIE, R. H. 'The Hume-Hailes Relationship', Forum for Mod. Lang. Studies 14, 289-303. CARTWRIGHT, N. 'Comments on Wesley Salmon's "Science and Religion..."', Phil. Studies 33, 177-83. COHEN, Benjamin. 'Contrariety and Causality in Hume', Hume Studies 4, 29-39. CONNIFF, J. 'Hume on Political Parties: The Case for Hume as a Whig', Eighteenth-Century Studies 12, 150-73. CUMMINS, R. 'The Missing Shade of Blue', PR 87, 548-65. DOUBLE, R. 'Hume's Empirical Argument for Empiricism', Sth J. Phil. 16, 329-38. 133. ERDE, E. L. 'Founding Morality: "Hume v. Plato" or "Hume & Plato"?', S. -west. J. Phil. 9, 19-25. FARR, J. 'Hume, Hermeneutics, and History: A "Sympathetic" Account', Hist. & Theory 17, 285-310. FLEW, A. 'Inconsistency within a Reconciling Project', Hume Studies 4, 1-6. GASKIN, J. C. A. Hume's Philosophy of Religion, (xi, 188 pp.* London. [Times Higher Ed. Suppl. 21 July (1978), 17; TLS 28 July (1978), 863; RB 20 (1979), 68-71] GINSBERG, R. 'Hume and the Social Contract', EighteenthCentury Life 4, 91-4. GUPTA, G. 'Another Look at the Buddha-Hume "Connection"', Indian Phil. Q. 5, 371-86. GUPTA, R. 'Certain Aspects of the Causal Theories of the Buddhist, Hume and Mill', Indian Phil. Q. 5, 319-35. HAAKONSSEN, K. 'Hume's Obligations', Hume Studies 4, 7-17. HACKING, I. 'Hume's Species of Probability', Phil. Studies 33, 21-37. HALL, R. Fifty Years of Hume Scholarship: A bibliographical guide. (x, 150 pp.) Edinburgh. [British Book News... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AQUINAS AND HEIDEGGER: THE QUESTION OF BIDLOSOPHICAL THEOLOGY VINCENT GUAGLIARDO, O.P. Dominican School of Philosophy and Theology Graduate Theological Union Berkeley, Oalifornia I N IDS BOOK, Hediegger and Aquinas: An Essay on Overcoming Metaphysics, John D. Caputo recommends a " deconstruction" of Aquinas' philosophical theology in order to let.the true ·element orf his thought, mysticism, come to the fore. Caputo argues persuasively that Aquinas' thought, expressed ·as.it is in (...) the garh of metaphysics, cannot escape Heidegger':s critique of met:aiphysfos as "onto-theo-logioal ". Aquinas, no more thoo.any other thinker of the West, has succeeded mavoiding this iorgorttenness. Those Thomi:sts who have tried to argue that Aquinas.is an exception rto this critique, Caputo oontends, have not succeeded in presenting their case. The verdict o.f Heidegger stainds. The on:ly reoourrse left is thart of deconstruction, which Capurto presents ais gaining mther than losing the true Aquinas precisely because deconstruction.allows us to move from the said (the metaphysical dimension) fo rbhe uil!said (the mystical dimension) of Aquinas' thought. The uns1aiid is the kernel, the center a;ro:und which whatever Aquinas says moves. It is the true dimension which his thinking il'eally seeks: union with God, in wh~ch both the union and God 1are themselves rineff1a;ble.1 There is, however,.a disturbing problem which I find wti:th Capui;o's conclusion. This problem does not have to do with his oonte!lltion that the true kernel of St. Thomas' thought!is mysticail. Ra.ther, the problem concerns what is being disen1 See John D. Caputo, Heidegger and Aquinas: An }j}ssay on Overcoming Metaphysics (N.Y.: Fordham University Press, 1982), pp. 211 & 247-8. 407 408 VINCENT GUAGLIARDO; O.P. gaged and put out of play tin the deconstrrucrb.ion, namely: philosophical thoology.2 What are the iimplicatfons of such a movie? Are they desirable for theology? Ought we and oan we, 1a;s Caputo suggests, disengage,and leave behind St. Thomas' philosophical theology because metaphysical without there being any true loss? Might we be facing a;n impoverishment of another kind: in a moI"e " radical " seeking of the dii.vine might we not be losing something m'a foI"getfulness of ourselves as,.after 1 all, omy human? ls not this something precisely the,realm of the humanitas of the homo huma,nus, which Heidegger 's thinking seeks Ito point out and draw us closer to, where humanitas refers to our necessary trelation to Heing, from whlch relation we as humans cannot detach ourselves so long as we are " auf die Erde "? 3 The ~oblematic In beginning our inquiry I would like to distinguish three different regions of human engagement in which the over1appii.ng of one onto the other ii.s not.always easy to discern: philosophy, phl1osopihioal theology and mysticism.. I want to say "iphilosophical theology " and not simply " theology " because I think that it ii.s not possible to thoologize without 1 at the same time also philosophiizing. I 1think St. Tihomas thought this as well. 'l\hat is why his theology was always philosophioa ;l, 1in dialogue wiith :the philosophers: Aristotle, the Platonists, Ma~monides and the Ail1abs. In saying this, however, I do not mean to,say that philosophy 1and theology 1 are 1 the same. Now the altemativce which Caputo would ha,ve us embrace, because presumably not onto-theo-logioal, is that of a "reli2 See Caputo, op. cit., 11 & 283. a" Die Wahrheit des Seins denken, heisst zugleich die humaniitas des homo humanus denken " (" Brief iiber den Humanismus," in W egmarken (Frankfurt am Main: Vittorio Klostermann, 1978), p. 349). This Latin expression is a.lso used by St. Thomas in De ente et essentia, III, to designate the formal principle (rationality) by which. the whole (an individual human being) becomes a whole. Also see In Met., VII, Leet. 5, nn. 1378-1380. THE QUESTION OF PHILOSOPHICAL THEOLOGY 409 giious 1alerthi0Jogy" of mysticism.4 One is.then led to ask whether and if,so, how, the same person could ibe hoth a philosopher and 1a mystic, i.e. both!a thinker and a person of [aith. Do they remain " existentially " opposed,,as... (shrink)

Três poemas de Schelling-Bonaventura. Tradução de “Tier und Pflanze”, “Lied” e “Los der Erde”.

Die Vorstellungswelten bilden einen eminent wichtigen Bestandteil historischer Forschung, weil bei kaum einem anderen Gegenstand die Menschen selbst so deutlich in den Mittelpunkt des Interesses treten wie bei menschlichen Vorstellungen, mit denen die Menschen sich selbst und ihre Umwelt wahrnehmen und sie zu erklären und zu begreifen suchen. Das Denken der Menschen ist Grundlage ihres Handelns und bildet daher einen entscheidenden Faktor aller historischen Vorgänge. Im Zuge einer sich immer stärker abzeichnenden kulturwissenschaftlichen und anthropologischen Betrachtungsweise heutiger Geisteswissenschaften dürfte das Thema (...) in Zukunft noch an Bedeutung gewinnen. Mit den religiösen Vorstellungswelten des Mittelalters aber erfassen wir den zentralen Aspekt dieser Epoche schlechthin. Ziel des Autors ist es, einen repräsentativen und zugleich informativen und anschaulichen Einblick in die geistig-religiöse Befindlichkeit der (schreibenden) mittelalterlichen Menschen aus geschichtswissenschaftlicher Perspektive zu bieten, als ein erstes Ergebnis, an das die künftige Forschung anknüpfen oder mit dem sie sich auseinandersetzen kann. Unter dem Titel „Gott und die Welt“ ist dabei auf die Bedeutung religiöser Vorstellungen im Mittelalter, vor allem aber auf deren zentralen Ausgangspunkt mittelalterlicher Religiosität verwiesen: den Schöpfer und seine Schöpfung. Im ersten, nun vorliegenden Teilband des Werkes behandelt der Autor das mittelalterliche Gottesbild, einen Aspekt mittelalterlicher Vorstellungswelten, der hier erstmals in dieser Ausführlichkeit aufgearbeitet wird. Erkenntnisprobleme, Diskussionen um Gottes Wirken als Schöpfer, Lenker und Richter kommen dabei ebenso ausführlich zur Sprache wie Diskurse um das göttliche Wesen, das Trinitätsproblem, Gottesbeweise und bildliche Gottesdarstellungen. Der in Kürze folgende zweite Teilband wird über die materielle und personelle Schöpfung, also über den Kosmos (Natur und Kosmos, Himmel, Paradies, Hölle und Erde) und die Geschöpfe (Engel, Teufel, Menschen) sowie das Heilsgeschehen, handeln. Den Abschluß des Werkes wird ein Band über einzelne konkrete Aspekte religiöser Vorstellungen, wie Buße und Sünde, Heilige und Wunder, Tod und Jenseits, bilden. (shrink)

Introduction: Advantageous effects of biological motion detection, a low-perceptual mechanism that allows the rapid recognition and understanding of spatiotemporal characteristics of movement via salient kinematics information, can be amplified when combined with motor imagery, i.e., the mental simulation of motor acts. According to Jeannerod’s neurostimulation theory, asynchronous firing and reduction of mu and beta rhythm oscillations, referred to as suppression over the sensorimotor area, are sensitive to both MI and action observation of BM. Yet, not many studies investigated the use (...) of BM stimuli using combined AO-MI tasks. In this study, we assessed the neural response in the form of event-related synchronization and desynchronization patterns following the observation of point-light-walkers and concordant MI, as compared to MI alone.Methods: Twenty right-handed healthy participants accomplished the experimental task by observing BM stimuli and subsequently performing the same movement using kinesthetic MI. We recorded an electroencephalogram with 32 channels and performed time-frequency analysis on alpha and beta frequency bands during the MI task. A two-way repeated-measures ANOVA was performed to test statistical significance among conditions and electrodes of interest.Results: The results revealed significant ERD/S patterns in the alpha frequency band between conditions and electrode positions. Post hoc comparisons showed significant differences between condition 1 and condition 3 over the left primary motor cortex. For the beta band, a significantly less difference in ERD patterns was detected only between condition 3 and condition 4.Discussion: Our results confirmed that the observation of BM combined with MI elicits a neural suppression, although just in the case of jumping. This is in line with previous findings of AO and MI eliciting a neural suppression for simulated whole-body movements. In the last years, increasing evidence started to support the integration of AOMI training as an adjuvant neurorehabilitation tool in Parkinson’s disease.Conclusion: We concluded that using BM stimuli in AOMI training could be promising, as it promotes attention to kinematic features and imitative motor learning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche’s Earth by Gary ShapiroKaitlyn CreasyGary Shapiro, Nietzsche’s Earth. Chicago: University of Chicago Press, 2016. xvi + 238 pp. isbn 9780226394459. $48 (cloth).Nietzsche’s Earth is an ambitious work of expansive scope, which builds on several of Shapiro’s previous articles and contributions to anthologies. Shapiro’s comprehensive interpretation of Nietzsche’s reflections on time and “great politics,” while heavily informed by the thought of Deleuze, Guattari, and Agamben, remains firmly and (...) admirably situated in the historical and ideological contexts in which Nietzsche lived and wrote. The stated goal of the book is to “triangulat[e Nietzsche’s] thought between nineteenth-century versions” of Hegel’s notion that his time was the “desired culmination of the world” (ix) and certain prevailing contemporary attitudes that in some respects look awfully close to this Hegelian idea, such as “apocalyptic religious passions” or “the apparent supremacy of the global market” (understood either as a laudable achievement or as an inevitability to which we should resign ourselves). Here, Shapiro aims to compile an instructive Nietzschean account, one that informs how we think about such attitudes and what we should do about them.According to Shapiro’s Nietzsche, we must resist Christian and Hegelian conceptions of the “world” that understand the present moment as a stage—perhaps even the final stage—in a progressive teleological process that culminates in a state of worldly perfection or completion, one in which “great events” that transform human life are no longer possible. This requires us (1) to resist an understanding of time as the unfolding of such a process. It also requires us (2) to recognize “‘world-history’ and the states, churches, and other institutions it celebrates” as “problematic shadows of God” that wrongfully claim to make sense of “significant events and exhaust all meaning” (x)—tempting us toward passively nihilistic ways of relating to and engaging the world around us—and (3) to embrace a Nietzschean conception of the “earth” (more specifically, his notion of the “human-earth [Menschen-Erde]”) that broadens earthly horizons and understands the [End Page 214] future as radically open-ended (185). In the course of making the case for this reorientation, Shapiro argues that Nietzsche develops his notion of “earth” directly in contrast to Hegel’s notion of “world,” a provocative but surprisingly compelling claim.After reorienting ourselves in the manner described above, we must be watchful for times in which world-expanding (or, perhaps better, earth-expanding) possibilities for transformative social and political change—paradigm shifts that broaden earthly horizons, creating new possibilities for future humanity while also facilitating individual affirmation—become possible. And we must “seize the fleeting moment, the Kairos, or opportunity, as it rushes by” by recognizing and actively enabling such transformations when the proper moment arises (that is, when the significance of potentially earth-shifting “events” makes itself clear) and it is within our power to do so. Importantly, while Shapiro’s Nietzsche thinks such opportunities are rare, he does not think the individuals able to seize such opportunities—to “recogniz[e], yield[] to, and ultimately tyranniz[e]” transformative events—are. For example, they need not be Übermenschen (107).On Shapiro’s view, Nietzsche’s call for such transformative change is a call for a new “great politics” (BGE 208)—a “radically plural” (5) politics that sees new possibilities for existence and the direction of the earth emerge from hybrid, nomadic, cosmopolitan, and experimental social arrangements—in contrast to the limited, totalizing, and flattening political formation of the nation-state. Since Shapiro thinks Nietzsche’s concept of “great politics” is best characterized as a “great politics of the earth” (9, 15, 200), however, enacting these changes and envisioning future possibilities requires us to remain “loyal to the earth.” Acting in accordance with this Nietzschean command on Shapiro’s view involves not only renaturalizing humanity (KSA 9:11[211])—affirming our status as embodied animals with a host of natural instincts (Z “Prologue” 3) by creating future possibilities that leave ample room for the expression of those instincts—but also recognizing the fruitfulness of various human projects and ways of inhabiting the earth (such as “nomadic and nonstate groupings” [13]), such that... (shrink)

John Locke was one of the towering philosophers of the Enlightenment and arguably the greatest English philosopher. Many assumptions we now take for granted, about liberty, knowledge and government, come from Locke and his most influential works, _An Essay Concerning Human Understanding_ and _Two Treatises of Government_. In this superb introduction to Locke's thought, E.J. Lowe covers all the major aspects of his philosophy. Whilst sensitive to the seventeenth-century background to Locke's thought, he concentrates on introducing and assessing Locke in (...) a contemporary philosophical setting, explaining why he is so important today. Beginning with a helpful overview of Locke's life and times, he explains how Locke challenged the idea that the human mind and knowledge of the external world rested on innate principles, laying the philosophical foundations of empiricism later taken up by Berkeley and Hume. Subsequent chapters introduce and critically assess topics fundamental to understanding Locke: his theories of substance and identity, language and meaning, philosophy of action and free will, and political freedom and toleration. In doing so, he explains some of the more complex yet pivotal aspects of Locke's thought, such as his theory that language rests on ideas and how Locke's theory of personal identity paved the way for modern empirical psychology. A final chapter assesses Locke's legacy, and the book includes a helpful chronology of Locke's life and glossary of unfamiliar terms. (shrink)

Part four of the Proceedings of the fifth International Congress of Logic, Methodology and Philosophy of Science, London, Ontario, Canada, August 27-September 2, 1975.