Barth, K. Ludwig Feuerbach.--Löwith, K. L. Feuerbach und der Ausgang der klassischen deutschen Philosophie.--Bloch, E. Keim und Grundlinie; zu den Elf Thesen von Marx über Feuerbach.--Lorenz, R. Zum Ursprung der Religionstheorie Ludwig Feuerbachs.--Löwith, K. Vermittlung und Unmittelbarkeit bei Hegel, Marx und Feuerbach.--Glasse, J. Barth zu Feuerbach.--Barth, H.-M. Glaube als Projektion.--Sass, H.-M. Argumentationsfiguren in der Kritik an Ludwig Feuerbachs Religions- und Metaphysikkritik.--Bayer, O. Gegen Gott für den Menschen.--Kosing, A. Ludwig Feuerbachs materialistische Erkenntnistheorie.--Finger, O. Von der anthropologisch-materialistischen Religionskritik zur historisch-materialistischen Ideologieanalyse.--Rotenstreich, (...) N. Anthropologie und Sinnlichkeit.--Arvon, H. Feuerbach und die Theologie.--Schmidt, A. Feuerbachs Stellung in der Geschichte des Materialismus.--Thies, E. Philosophie und Wirklichkeit; die Hegelkritik Ludwig Feuerbachs.--Rohrmoser, G. Warum sollen wir uns für Feuerbach interessieren? (shrink)

In this book, one of the most distinguished scholars of German culture collects his essays on a figure who has long been one of his chief preoccupations. Erich Heller's lifelong study of modern European literature necessarily returns again and again to Friedrich Nietzsche. Nietzsche prided himself on having broken with all traditional ways of thinking and feeling, and once even claimed that he would someday be recognized for having ushered in a new millennium. While acknowledging Nietzsche's radicalism, Heller also (...) insists on the continuity of the story in which he does indeed occupy a central place. By considering Nietzsche in relation to Goethe, Rilke, Wittgenstein, Yeats, and others, Heller shows the philosopher's ambivalence toward the tradition he inherited as well as his profound effect on the thought and sensibility of those who followed him. It is hardly an exaggeration to say, as Heller does in his first essay, that Nietzsche is to many modern writers and thinkers--including Mann, Musil, Kafka, Freud, Heidegger, Jaspers, Gide, and Sartre--what St. Thomas Aquinas was to Dante: the categorical interpreter of a world, which they contemplate imaginatively and theoretically without ever much upsetting its Nietzschean structure. Thus it is Nietzsche's thought, so pervasively present in the themes of modernity, that gives coherence and unity to Heller's essays. What emerges from them is that, despite his iconoclastic declarations and unorthodox philosophical practices, Nietzsche deals with the human spirit's persistent concerns. His questions remain urgent, and even the answers, in all their contradictoriness, possess the commanding force of his inquiry. An example is the incompatibility of the famous extremes, the teaching of the U;bermensch and the Eternal Recurrence of All Things. These cancel each other out and yet grow from the same intellectual and spiritual roots, as is shown lucidly and cogently by one of Heller's most forceful essays, "Nietzsche's Terrors: Time and the Inarticulate." In fathoming the depth of this contradiction, Heller at the same time reveals the importance of Nietzsche for those who seek to understand the wellsprings of the epoch's disquiet, turmoil, and creativity. (shrink)

First published in 1962, this is a book about Marx and Freud - the two intellectual giants of the 20th century.

Bloch's The Spirit of Utopia, here presented for the first time in English translation, is one of the great historic books from the beginning of the twentieth-century. A peculiar amalgam of biblical, Marxist, and Expressionist turns, drawing on both Hegel and Schopenhauer for the groundwork of its metaphysics of music, but consistently interpreting the cultural legacy in the light of a certain Marxism, The Spirit of Utopia is a unique attempt to rethink the history of Western civilizations as a (...) process of revolutionary disruptions and to reread the artworks, religions, and philosophies of this tradition as incentives to continue disrupting. The first part concerns a mode of 'self-encounter' which presents itself in the history of music from Mozart through Mahler as an encounter with the problem of a community to come. The second part is entitled 'Karl Marx, Death and the Apocalypse'. (shrink)

CHAPTER ONE The Human Scene: INDIVIDUAL, COMMUNITY, COLLECTIVE IN THE COURSE of this study we shall see the evidences of disintegration of the individual in ...

This translation of four of Plato's dialogues brings these classic texts alive for modern readers. Allen introduces and comments on the dialogues in an accessible way, inviting the reader to re-examine the issues Plato continually raises.

A family heirloom. An endangered species. An ancient piece of pottery. A threatened language. These things differ in myriad ways, but they are tied together by a common thread: they are all examples of things that call out to be saved. The world is brimming with things worth saving, and we have limited time and resources. How do we decide what to save? Why do we make these choices? -/- Philosopher Erich Hatala Matthes explores these questions as they surface (...) in radically diverse contexts--from museums to TikTok, and from National Parks to the corner of your attic. Matthes illustrates the deep relationship between the things we might save and our sense of self. If our cares and concerns are a fundamental part of our identity, then what we care for and preserve will play a significant role in shaping and maintaining our understanding of who we are. In a world in which everything that we care about is subject to powerful forces of change--from climate disturbance and armed conflict, to social transformation and the wear and tear of time--the terms on which we confront change will be key to whether and how we can save the things we care about in the ways that really matter to us. Will change be foisted upon us? Or is there a role for us to play in rejecting, influencing, or managing change? As he explores these questions, Matthes tackles related themes such as authenticity, agency, and appropriation: Who exactly should be responsible for saving things, and on whose behalf should such efforts be pursued? These are all essential elements to a fuller understanding of what to save and why. (shrink)

In Man for Himself , Erich Fromm examines the confusion of modern women and men who, because they lack faith in any principle by which life ought to be guided, become the helpless prey forces both within and without. From the broad, interdisciplinary perspective that marks Fromm’s distinguished oeuvre, he shows that psychology cannot divorce itself from the problems of philosophy and ethics, and that human nature cannot be understood without understanding the values and moral conflicts that confront us (...) all. He shows that an ethical system can be based on human nature rather than on revelations or traditions. As Fromm asserts, “If man is to have confidence in values, he must know himself and the capacity of his nature for goodness and productiveness.”. (shrink)

v. 1. The philosophy of the Veda and of the epic.--The Buddha and the Jina.--The Sāmkhya and the classical Yoga-system.--v. 2. The Nature-philosophical schools and the Vaiśeṣika system.--The system of the Jaina.--The materialism.

During the last 25 years, a large number of publications on the history of analytic philosophy have appeared, significantly more than in the preceding period. As most of these works are by analytically trained authors, it is tempting to speak of a 'historical turn' in analytic philosophy. The present volume constitutes both a contribution to this body of work and a reflection on what is, or might be, achieved in it. The twelve new essays, by an international group of contributors, (...) range from case studies on individual philosophers through discussions of broader themes in the history of analytic philosophy to related methodological reflections. (shrink)

In this paper, I present an outline of the oppression account of cultural appropriation and argue that it offers the best explanation for the wrongfulness of the varied and complex cases of appropriation to which people often object. I then compare the oppression account with the intimacy account defended by C. Thi Nguyen and Matt Strohl. Though I believe that Nguyen and Strohl’s account offers important insight into an essential dimension of the cultural appropriation debate, I argue that justified objections (...) to cultural appropriation must ultimately be grounded in considerations of oppression as opposed to group intimacy. I present three primary objections to the intimacy account. First, I suggest that in its effort to explain expressive appropriation claims (those that purportedly lack an independent ground), the intimacy account doubles down on the boundary problem. Second, I question whether group intimacy possess the kind of bare normativity that Nguyen and Strohl claim for it. Finally, I argue that these objections give us reason to accept the importance of group intimacy to the cultural appropriation debate, but question the source of its significance as identified by Nguyen and Strohl. (shrink)

Ethical issues are pivotal to the practice of psychiatry. Anyone involved in psychiatric practice and mental healthcare has to be aware of the range of ethical issues relevant to their profession. An increased professional commitment to accountability, in parallel with a growing "consumer" movement has paved the way for a creative engagement with the ethical movement. The bestselling 'Psychiatric Ethics' has carved out a niche for itself as the major comprehensive text and core reference in the field, covering a range (...) of complex ethical dilemmas which face clinicians and researchers in their everyday practice. This new edition takes a fresh look at recent trends and developments at the interface between ethics and psychiatric practice. Coming ten years after the third edition, the editors have observed several emerging aspects of psychiatric practice requiring coverage, as a result, 5 new chapters have been added, including cutting edge topics - such as neuroethics. All other chapters have been fully revised and updated. The book will continue to be essential reading for psychiatrists, psychologists, other mental health professionals, and bioethicists, as well as of interest to policy makers, managers and lawyers. (shrink)

An account of non-existing objects called 'classical possibilism', according to which objects that don't actually exist do exist in various other ways, is implemented in a two-dimensional modal logic with non-traditional predication theory. This account is very similar to Priest's, but preserves bivalence and does not endorse dialethism. The power of classical possibilism is illustrated by giving some examples that makes use of a description theory of reference. However, the same effect could also be achieved in a more Millian fashion. (...) It is argued that classical possibilism is ontologically more neutral than is commonly thought, because it allows for the formulation of various forms of reductionism within the object language. (shrink)

Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...) the systematic nature of appropriative harms may allow us to sidestep the problem of essentialism, but not without cost. (shrink)

In the title essay, Erich Fromm uses the tools of psychoanalysis to examine the development of the dogma of Christ in the context of social history. The remaining essays examine psychological and cultural problems with keen insight and humanistic sympathies.

The aim of this book is to help students write mathematics better. Throughout it are large exercise sets well-integrated with the text and varying appropriately from easy to hard. Basic issues are treated, and attention is given to small issues like not placing a mathematical symbol directly after a punctuation mark. And it provides many examples of what students should think and what they should write and how these two are often not the same.

Bd. 1. Zwischen Wissenschaftstheorie und Theologie -- Bd. 2. Zum Logos der Dialektik und zu seiner Logik.

Bd. 1. Zwischen Wissenschaftstheorie und Theologie -- Bd. 2. Zum Logos der Dialektik und zu seiner Logik.

The book, with its emphasis on the interaction of microstructures with the entire biosphere, ecosystems etc., and on how micro- and macrocosmos mutually create the conditions for their further evolution, provides a comprehensive framework for a deeper understanding of human creativity in a time of transition.

We introduce an atomic formula ${\vec{y} \bot_{\vec{x}}\vec{z}}$ intuitively saying that the variables ${\vec{y}}$ are independent from the variables ${\vec{z}}$ if the variables ${\vec{x}}$ are kept constant. We contrast this with dependence logic ${\mathcal{D}}$ based on the atomic formula = ${(\vec{x}, \vec{y})}$ , actually equivalent to ${\vec{y} \bot_{\vec{x}}\vec{y}}$ , saying that the variables ${\vec{y}}$ are totally determined by the variables ${\vec{x}}$ . We show that ${\vec{y} \bot_{\vec{x}}\vec{z}}$ gives rise to a natural logic capable of formalizing basic intuitions about independence and dependence. (...) We show that ${\vec{y} \bot_{\vec{x}}\vec{z}}$ can be used to give partially ordered quantifiers and IF-logic an alternative interpretation without some of the shortcomings related to so called signaling that interpretations using = ${(\vec{x}, \vec{y})}$ have. (shrink)

The first of Erich Neumann's works to be translated into English, this eloquent book draws on a full range of world mythology to show that individual consciousness undergoes the same archetypal stages of development as has human consciousness as a whole. Neumann, one of Jung's most creative students and a renowned practitioner of analytical psychology in his own right, shows how the stages begin and end with the symbol of the Uroboros, or tail-eating serpent. The intermediate stages are projected (...) in the universal myths of the World Creation, Great Mother, Separation of the World Parents, Birth of the Hero, Slaying of the Dragon, Rescue of the Captive, and Transformation and Deification of the Hero. Throughout the sequence the Hero is the evolving ego consciousness. (shrink)

Various contributors to recent philosophy of mathematics havetaken Richard Dedekind to be the founder of structuralismin mathematics. In this paper I examine whether Dedekind did, in fact, hold structuralist views and, insofar as that is the case, how they relate to the main contemporary variants. In addition, I argue that his writings contain philosophical insights that are worth reexamining and reviving. The discussion focusses on Dedekind''s classic essay Was sind und was sollen die Zahlen?, supplemented by evidence from Stetigkeit und (...) irrationale Zahlen, his scientific correspondence, and his Nachlaß. (shrink)