This collection presents the English-language reader for the first time with essays that are representative of Bernstein's much-neglected revisionist period, 1901-1921. Bernstein himself suggested that this later work included significant new elements, indicating further progress in his liberal-socialist theory. Bernstein's later work acquires additional significance in light of the events of 1989, which have discredited not only Marxism-Leninism, but revolutionary Marxist theory in general, thus making the reevaluation of Bernstein's revisionism a worthwhile experience.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Reproduktion des Originals: Vom Musikalisch-Schönen von Eduard Hanslick.

It will be argued that face-to-face relationships potentially provide an essential educational basis for the good. Without such a relationship, for example in the education of professionals and in their practices in general and counseling in particular, there may be far less possibility for truth and justice, and a far greater possibility that violence will be done. In examining issues of counseling as a practice of ethics in terms of ideas of truth, justice, and responsibility, is there an ethical postmodern (...) basis on which we can assist in an embodied way so that we can help others not do violence to others? Indeed, is it possible for us as professionals not to interrupt our own and others? continuity, not to play roles in which we no longer recognize ourselves and whereby we betray not only our commitments but our own substance? An exploration of the above questions will be made with particular reference to some implications of ethics as espoused by Emmanuel Levinas. (shrink)

This paper, in introducing this Special Issue, proposes a place for exploring notions of wellbeing at the start of the 21st Century that are in contrast to the increasing cultural dominance of Cognitive Behavioural Therapy . An attempt is made to offer a space where we might still be able to think about how alienated we are through valuing existential notions such as experience and meaning whilst questioning other aspects such as existentialism’s inferred narcissism and the place it has come (...) to take up with regards to such aspects as psychoanalysis and the political. The postexistential would also include the post-phenomenological, where, for example, Merleau-Ponty’s notion of being open to what emerges in the between would be given primacy over Husserlian notions of intentionality. As a result, questions such as those of mystery, an unknown and an unconscious and the non-intentional can be re-examined. A third element to be explored will be the extent to which we might consider more recent ideas—for example, Saussure, Levinas, Derrida, Foucault, Lacan and Wittgenstein—without becoming too caught up in them. It is hoped by having a possible space to explore, what some would now call, our ‘wellbeing’, theoretically through post-existentialism and methodologically through post-phenomenology, that this can provide a loose base, with concerns of any further generalisation, for a greater possibility of accepting, rather than escaping, who we are. (shrink)

Summary In October of 2018 a new trilingual Achaemenid inscription from Naqsh-e Rostam was discovered and in March of 2019 a detailed investigation of it with linguistic and historical commentary was published online in ARTA. The inscription includes a previously unknown Old Persian verb, a-f-r-[?]-a-t-i-y, which the first publishers Soheil Delshad and Mojtaba Doroodi read as *ā-fra-yāti (perhaps “he comes forward to”) or *ā-fra-θāti (“he speaks forth to”). They conclude that “an Old Persian verb with the meaning ‘to greet, to (...) bless’ (etc.) seems to be called for”. It is clear that as a result of this discovery we get an Old Persian verb which could refer to an act which the Greek verb προσκυνεῖν may have described relating to the Persians. This new evidence stimulates further discussion about the practice and meaning of proskynēsis at the royal court in the Achaemenid Empire. My article shows that all literary and pictorial evidences on proskynēsis may be divided into two groups: 1) Greek authors’ information that represents proskynēsis mainly as prostration before the King; 2) Persian bas-reliefs that depict the scenes with proskynēsis as a hand-kissing gesture. It is supposed that the previously unknown Old Persian verb (like προσκυνεῖν in Ancient Greek usage) refers not only to specific gestures, but relates to a model of behaviour (‘salutation’, ‘obeisance’, ‘greeting’, ‘worship’, ‘respect’ etc.). It is argued that Achaemenid officials performed proskynēsis before the King as hand-kissing, while the rest of the people bowed down, kneeled or prostrated. Exceptions were made only for members of the royal family who did not perform proskynēsis, but kissed the King and got a kiss from him. (shrink)

The large extent to which aesthetic terms pervade Adam Smith’s discussion of ethics would seem to suggest, in the least, that the spheres of aesthetics and ethics are interwoven in a way hardly possible to conceive in the wake of Kant. Despite this recognized closeness between the two areas, one account in the literature has claimed that Smith’s understanding of beauty anticipates Kant’s modern notion of disinterested pleasure. It is claimed that according to Smith, disinterested pleasure is aroused by the (...) harmony of our moral sentiments as well as by the beauty of “productions of art.” By analyzing the relation of beauty to utility in Smith’s aesthetics and ethics, I will be arguing against the attribution to Smith of a specifically disinterested pleasure in our judgments of the beauty of the productions of art, as well as in the beauty of moral objects, such as virtuous character and conduct. (shrink)

This paper consists in a study of the development of Husserl’s thought on the notions of phantasy and image consciousness. It shows how, following a first phase in which he still identified phantasy with image consciousness, Husserl gradually began to distinguish the two and define what is proper to each in an increasingly precise manner. The paper then shows how Husserl came to view pure phantasy as a modification of perception. Concerning image consciousness, it shows how the status of the (...) image-object and the nature of its reference to the image subject evolved throughout Husserl’s thought. The problems raised by this model are also discussed, in particular when it comes to cases where there is no image subject, e.g. in theatre. Finally, the paper shows how the development of these concepts in Husserl’s work involves a new conception of the notion of “phantasm” – one that goes hand in hand with rejection of the ‘content of apprehension-apprehension’ scheme. (shrink)

Catalizadas por la destitución del expresidente Martín Vizcarra y en el contexto de una pandemia, las protestas del 14N de 2020 en Perú se destacaron por su naturaleza radical y violenta, quedando grabadas en la memoria de la sociedad peruana como uno de los acontecimientos sociales y políticos más importantes de las últimas tres décadas. Este artículo explora la naturaleza radical de las manifestaciones del 14N, basándose en la distinción ontológica entre lo político/la política, según la conceptualiza el filósofo argentino (...) Ernesto Laclau. De acuerdo a Laclau, la política se refiere al ordenamiento de los agentes dentro de una red de instituciones y prácticas sociales sedimentadas, mientras que lo político representa la reactivación de la contingencia y la historicidad del orden social. Esta investigación, de carácter documental y sincrónico, se fundamenta en la consulta de fuentes escritas y no escritas relacionadas con las manifestaciones del 14N. Se concluye que dichas manifestaciones son una expresión de lo político, dado que desestabilizaron de manera radical el sistema de representación política del país, mostrando su contingencia y precariedad dentro del espacio social peruano. (shrink)

HEINRICH SCHIPPERGES vollendete am 17. Marz 1983 sein 65. Lebensjahr. Urn ihm eine Freude zu machen, ja urn ihm die gebiihrende Referenz zu erweisen, hatte sich am 19. Marz im Auditorium der Heidelberger Akademie der Wissenschaften ein Kreis von Gratulanten eingefun­ den. Die Sprecher brachten ihre Gabe, je einen Beitrag aus dem eigenen Arbeitsgebiet, zum Vortrag, und der lubilar selbst griff in die Speichen. Er zeigte, was er unter "An­ thropologie" versteht. Nicht aIle Beitdige zu diesem Buche konnten miindlich ausgebreitet (...) werden, aus auBeren Grunden. Nicht alles, was gesagt wurde, konnte gedruckt werden, aus ganz verschiedenen sachlichen Grunden. Es ist nur natiirlich, daB in unserem Buche die historischen Aspekte iiberwiegen. Andererseits geht es gewiI3 nicht nur urn "Geschichte" und "Problemgeschichte", sondern urn klarende und kritische Untersuchungen zum Stand der "Hildegard-Forschung", zum Krankheits-, zum ModeIlbe­ griff, urn Gestalttheorie und Krankheitsforschung, - urn nur einiges zu nennen. Die Darstellung unserer "Aspekte" bringt, wie ich denke, zwei Kostbarkeiten: den Bericht der ehrwiirdigen Frau Sr. ADELGUNDIS FUHRKOTIER OSB iiber die Frage, was ist gesichert im literarischen Nachlaj3 der hI. Hildegard von Bingen, und die bezaubernde Geschichte der Vorwor­ ter der Dedikationsliteratur des 12. bis 17. sc. durch einen der besten Kenner des Prooemium, den lubilar selbst. Unser Buch enthalt elf wissenschaftliche Beitrage und eine bibliographische Materialsammlung zur Medizinischen Anthropologie. Dieser Beitrag will dem, der sich orientie­ ren muB, was diese Anthropologie darstellt und wie sie ge­ worden ist, einen "Handapparat" geben. (shrink)

Erkenne dich selbst ist eine der maßgeblichen Weisheitsformeln der Philosophie und Leitmotiv ihres Nachdenkens. Es ist nicht einfach klar, wer und was wir sind. Vielmehr sind wir uns als Frage gegeben und haben die Aufgabe, uns dieser Frage, die wir sind, zu stellen. So verwickelt uns das Problem der Selbsterkenntnis in das Abenteuer lebendigen Philosophierens und legt den Grundstein für eine aufgeklärte Lebenskunst. Inhaltsverzeichnis: 1. Erkenne dich selbst – Der ursprüngliche Sinn eines antiken Weisheitsspruchs 2. Erkenne dich selbst – Leitmotiv (...) abendländischen Denkens 3. Du bist wie alle 4. Niemand ist wie du 5. Du bist dir selbst entzogen 6. Du musst dich selbst annehmen 7. An den Früchten werdet ihr sie erkennen 8. Erwachen – Fragen – Suchen 9. Selbsterkenntnis ist ein Abenteuer ohne Ende. (shrink)