"Individuum und Kosmos in der Philosophie der Renaissance" (1927) schreibt ein Stück philosophischer Problemgeschichte und geht der Frage nach, "ob und inwiefern die Gedankenbewegung des 15. und 16. Jahrhunderts bei aller Mannigfaltigkeit der Problemansätze und bei aller Divergenzen der Lösungen eine in sich geschlossene Einheit bildet". Provoziert durch Burckhardts Renaissancestudie, die die Philosophie der Zeit unberücksichtigt läßt, versucht Cassirer nachzuweisen, daß auch die Renaissancephilosophie Teil einer "geistigen Gesamtbewegung" ist und eigene systematische Mittelpunkte besitzt.

"Individuum und Kosmos in der Philosophie der Renaissance" (1927) schreibt ein Stück philosophischer Problemgeschichte und geht der Frage nach, "ob und inwiefern die Gedankenbewegung des 15. und 16. Jahrhunderts bei aller Mannigfaltigkeit der Problemansätze und bei aller Divergenzen der Lösungen eine in sich geschlossene Einheit bildet". Provoziert durch Burckhardts Renaissancestudie, die die Philosophie der Zeit unberücksichtigt läßt, versucht Cassirer nachzuweisen, daß auch die Renaissancephilosophie Teil einer "geistigen Gesamtbewegung" ist und eigene systematische Mittelpunkte besitzt.

Heft 1. Der Laie über die Weishelt, von E. Bohnenstädt.--Heft 2. Über den Beryll. von K. Fleischmann.--Heft 3. Drei Schriften vom verborgenen Gott. De Deo abscondito. De quaerendo Deum. De filiatione Dei. Hrsg. von E. Bohnenstaedt.--Heft. 5. Von Gottes Sehen. De visione Dei. Von E. Bohnenstaedt.--Heft 4. Der Laie über Versuche mit der Waage. Idiota de staticis experimentis. Von H. Menzel-Rogner.--Heft 6-7. Sichtung des Alkorans. Cribratio Alkoran. 1. Buch von P. Naumann. 2.-3. Buch von G. Hölscher.--Heft 8. Über den Frieden (...) im Glauben. De pace fidei. Von L. Mohler.--Heft 9. Vom Können-Sein. De possest. Vom Gipfel der Betrachtung. De apice theoriae. Von E. Bohnenstaedt.--Heft 10. Der Laie über den Geist. Idiota de mente. Von M. Honecker und H. Menzel-Rogner.--Heft 11. Die manthematischen Schriften, übers. von J. Hofmann, mit einer Einführung und Anmerkungen versehen von J.E. Hofmann.-- --Heft 13. Vom Globusspiel. De ludo globi, übers. und mit Einführung und Anmerkungen versehen, von G. von Bredow. --Heft. 15. De docta ignorantia. Die belehrte Unwissenheit. Übers. und mit Vorwort und Anmerkungen von P. Wilpert. (2 v.)--Heft. 16. Compendium. Kompendium. Übers. und mit Einleitung und Anmerkungen hrsg. von B. Decker und K. Bormann.--Heft 17. De coniecturis. Mutmassungen. Übers. und mit Einführung und Anmerkungen hrsg. von J. Koch und W. Happ.--[18] Über den Ursprung. De principio. Deutsch mit Einführung von Maria Feigl.--Heft 19. Die höchste Stufe der Betrachtung. Herausgegeben von Hans Gerhard Senger. (shrink)

ABSTRACTDespite interest in exercise as a treatment for anxiety disorders the mechanism behind the anxiolytic effects of exercise is unclear. Two observations motivate the present work. First, engagement of attention control during increased working memory load can decrease anxiety. Second, exercise can improve attention control. Therefore, exercise could boost the anxiolytic effects of increased WM load via its strengthening of attention control. Anxiety was induced by threat of shock and was quantified with anxiety-potentiated startle. Thirty-five healthy volunteers participated in two (...) types of activity, exercise and control-activity. After each activity, participants completed a WM task at low- and high-load during safe and threat. Results were not consistent with the hypothesis: exercise vs. control-activity increased APS in high-load. However, this incre... (shrink)

© Ginn et al. 2016.The indexing methods currently used for serial femtosecond crystallography were originally developed for experiments in which crystals are rotated in the X-ray beam, providing significant three-dimensional information. On the other hand, shots from both X-ray free-electron lasers and serial synchrotron crystallography experiments are still images, in which the few three-dimensional data available arise only from the curvature of the Ewald sphere. Traditional synchrotron crystallography methods are thus less well suited to still image data processing. Here, a (...) new indexing method is presented with the aim of maximizing information use from a still image given the known unit-cell dimensions and space group. Efficacy for cubic, hexagonal and orthorhombic space groups is shown, and for those showing some evidence of diffraction the indexing rate ranged from 90% to 151%. Here, the indexing rate refers to the number of lattices indexed per image. (shrink)

Dieser Aufsatz bietet eine Skizze der Umstände, die zu Leibniz' Eintritt in den Dienst am Hannoverschen Hof führten, und untersucht die Gegebenheiten, die er bei seiner Ankunft in Hannover im Jahr 1676 vorfand, insbesondere die soziale Lage und die organisatorischen Einrichtungen, die ftir Leibniz' Stellung am Hof Herzogs Ernst August maßgeblich waren. Ziel der Abhandlung ist, Auskunft zu geben über die berufliche und persönliche Stellung, die Leibniz in den Jahren 1676-1677 am Hannoverschen Hof innehatte.

In this far-reaching essay, historian Michael Edward Moore examines modernity as an historical epoch following the end of the medieval period -- and as a "messianic concept of time." In the early twentieth century, a debate over the meaning and origins of modernity unfolded among the philosophers Ernst Cassirer, Hans-Georg Gadamer and Hans Blumenberg. These thinkers tried to resolve the puzzle of the fifteenth-century master Nicholas of Cusa. Was Cusanus the last great medieval thinker, his ideas a summa (...) of medieval tradition? Or was he a mysterious epochal figure, seated at one end of the bridge leading to modern thought? Nicholas of Cusa lived during a time of historical and existential crisis, or kairos, when medieval governments and cherished sources of unity were shaken. Likewise, the debate over his significance took place during a later phase of crisis for Europe, in the decades before and after the Second World War, when the collapse of European civilization was witnessed. Moore argues that modernity, so intently examined as an historical and spiritual problem, has significance for our contemporary sense of crisis. (shrink)

Ever since Ernst Cassirer in his epochal book Individuum und Kosmos in der Philosophie der Renaissance1 labeled Nicholas of Cusa “the first modern thinker,” interest in Cusa’s thought has burgeoned. At various times, both before and after Cassirer, Nicholas has been viewed as a forerunner of Leibniz,2 a harbinger of Kant,3 a prefigurer of Hegel,4 indeed, as an anticipator of the whole of..

This paper is an essay in counterfactual epistemology. What if experience have high-level contents, to the effect that something is a lemon or that someone is sad? I survey the consequences for epistemology of such a scenario, and conclude that many of the striking consequences could be reached even if our experiences don't have high-level contents.

This work "collects the author's work at the intersection between political philosophy and religion. Alongside his influential earlier essays, it includes nine new essays in which Wolterstorff develops original lines of argument and stakes out novel positions regarding the nature of liberal democracy, human rights, and political authority. Taken together, these positions are an attractive alternative to the so-called public reason liberalism defended by thinkers such as John Rawls"--jacket.

Richard Falckenberg (1851-1920) in his book Grundzüge der Philosophie des Nicolaus Cusanus mit besonderer Berücksichtigung der Lehre vom Erkennen was among the first historians of philosophy to support the argument that Nicholas of Cusa was a modern philosopher because his innovative theory of knowledge. The Falckenberg's celebrity shall be reduced because he was later obscured by the most famous historians of philosophy as Ernst Cassirer and Joachim Ritter. In our paper we want to come back to the Falckenberg's (...) book and recover his main arguments about the proximity of Cusanus with the philosophies of Leibniz, Fichte and the positivists. (shrink)

Modern science began as natural philosophy, an admixture of philosophy and science. It was then killed off by Newton, as a result of his claim to have derived his law of gravitation from the phenomena by induction. But this post-Newtonian conception of science, which holds that theories are accepted on the basis of evidence, is untenable, as the long-standing insolubility of the problem of induction indicates. Persistent acceptance of unified theories only in physics, when endless equally empirically successful disunified rivals (...) are available, means that physics makes a persistent, problematic metaphysical assumption about the universe: that all disunified theories are false. This assumption, precisely because it is problematic, needs to be explicitly articulated within physics, so that it can be critically assessed and, we may hope, improved. The outcome is a new conception of science—aim-oriented empiricism—that puts science and philosophy together again, and amounts to a modern version of natural philosophy. Furthermore, aim-oriented empiricism leads to the solution to the problem of induction. Natural philosophy pursued within the methodological framework of aim-oriented empiricism is shown to meet standards of intellectual rigour that science without metaphysics cannot meet. (shrink)

How is consciousness possible? What biological purpose does it serve? And why do we value it so highly? In Soul Dust, the psychologist Nicholas Humphrey, a leading figure in consciousness research, proposes a startling new theory. Consciousness, he argues, is nothing less than a magical-mystery show that we stage for ourselves inside our own heads. This self-made show lights up the world for us and makes us feel special and transcendent. Thus consciousness paves the way for spirituality, and allows (...) us, as human beings, to reap the rewards, and anxieties, of living in what Humphrey calls the "soul niche." Tightly argued, intellectually gripping, and a joy to read, Soul Dust provides answers to the deepest questions. It shows how the problem of consciousness merges with questions that obsess us all--how life should be lived and the fear of death. Resting firmly on neuroscience and evolutionary theory, and drawing a wealth of insights from philosophy and literature..."--Jacket. (shrink)

There is an extensive literature on time travel in both philosophy and physics. Part of the great interest of the topic stems from the fact that reasons have been given both for thinking that time travel is physically possible—and for thinking that it is logically impossible! This entry deals primarily with philosophical issues; issues related to the physics of time travel are covered in the separate entries on time travel and modern physics and time machines. We begin with the definitional (...) question: what is time travel? We then turn to the major objection to the possibility of backwards time travel: the Grandfather paradox. Next, issues concerning causation are discussed—and then, issues in the metaphysics of time and change. We end with a discussion of the question why, if backwards time travel will ever occur, we have not been visited by time travellers from the future. (shrink)

Centring on human perception, attunement to others, and a transcendent conception of the good, Iris Murdoch's intervention in moral philosophy remains an insightful and evocative source for ethical theory. Discerning some pervasive dualisms that hamper its coherence and development, I suggest that her work finds a generative conversation partner in the contemporary metaphysician, William Desmond. Desmond's thought offers promising avenues to overcome these dualisms by repositioning the source and nature of value and by theorising an anti-reductive, relational ontology. Staging a (...) constructive encounter between these two thinkers that preserves Murdoch's distinct prioritisation of attention and individuality within a Desmond-inspired metaphysics, I present a synthetic ethical approach that promotes the ideal of attending to an other—in the givenness of its particularity, manifold surplus, and constitutive relationality—as good in itself. (shrink)

Here I show that the one-variable fragment of several first-order relevant logics corresponds to certain S5ish extensions of the underlying propositional relevant logic. In particular, given a fairly standard translation between modal and one-variable languages and a permuting propositional relevant logic L, a formula $$\mathcal {A}$$ A of the one-variable fragment is a theorem of LQ (QL) iff its translation is a theorem of L5 (L.5). The proof is model-theoretic. In one direction, semantics based on the Mares-Goldblatt [15] semantics for (...) quantified L are transformed into ternary (plus two binary) relational semantics for S5-like extensions of L (for a general presentation, see Seki [26, 27]). In the other direction, a valuation is given for the full first-order relevant logic based on L into a model for a suitable S5 extension of L. I also discuss this work’s relation to finding a complete axiomatization of the constant domain, non-general frame ternary relational semantics for which RQ is incomplete [11]. (shrink)

I propose a revision of Cantor’s account of set size that understands comparisons of set size fundamentally in terms of surjections rather than injections. This revised account is equivalent to Cantor's account if the Axiom of Choice is true, but its consequences differ from those of Cantor’s if the Axiom of Choice is false. I argue that the revised account is an intuitive generalization of Cantor’s account, blocks paradoxes—most notably, that a set can be partitioned into a set that is (...) bigger than it—that can arise from Cantor’s account if the Axiom of Choice is false, illuminates the debate over whether the Axiom of Choice is true, is a mathematically fruitful alternative to Cantor’s account, and sheds philosophical light on one of the oldest unsolved problems in set theory. (shrink)

Discusses the nature of time, suggests a hierarchical model of human temporal experience, and proposes a new definition of consciousness.

A doctrine of intelligent design through evolution is not going to find many friends. It is destined to encounter opposition on all sides. Among scientists the backlog of evolution will have little patience for intelligent design. Among religiousists, many who form intelligent design have their doubts about evolution. In the general public s mind there is a diametrical opposition between evolution and intelligent design: one excludes the other. This book will argue that this view of the matter is not correct, (...) and that in actuality one can regard evolution itself as a pathway to intelligent design. We would do well to go beyond The Origin of Species and taking as our guide such works as W. Wentworth Thomson s On Growth and Form acknowledging that evolutionary adaptation can result in solutions of a sort that intelligence could readily ratify. Accordingly, what the present book seeks is a naturalization of Intelligent Design that sees such design as itself the result of natural and evolutionary processes.". (shrink)

Proposes a new model of contractualism based on an interpersonal, deliberative conception of practical reason which answers the twin demands of moral accuracy and explanatory adequacy.

This chapter discusses ontological commitment to properties, understood as ontological correlates of predicates. We examine the issue in four metaontological settings, beginning with an influential Quinean paradigm on which ontology concerns what there is. We argue that this naturally but not inevitably avoids ontological commitment to properties. Our remaining three settings correspond to the most prominent departures from the Quinean paradigm. Firstly, we enrich the Quinean paradigm with a primitive, non-quantificational notion of existence. Ontology then concerns what exists. We argue (...) that this strengthens the Quinean case against ontological commitment to properties while also newly distinguishing between stronger and weaker forms of nominalism. Secondly, we enrich the Quinean paradigm with the ideology of fundamentality. Ontology then centrally concerns what’s fundamental. We argue that this leaves ontological commitment to properties wide open although Bradleyan regress threatens. Thirdly, we enrich the Quinean paradigm with primitive higher-order quantifiers. Ontology then expands to concern what there higher-order is and what there first-order is. We argue that this naturally but not inevitably incurs ontological commitment to properties. (shrink)

Pragmatic processes crucially rely on background or contextual information supplied by the hearer, which may significantly affect the outcome of the comprehension process. Construed as a branch of cognitive psychology, pragmatics is the study of the cognitive systems apart from the I‐language and the parser which enable speaker and hearer (or communicator and audience) to co‐ordinate on the intended interpretation, and this is how we propose to treat it here. This chapter considers some of Noam Chomsky's suggestions about how the (...) cognitive systems underlying human abilities might be investigated. It discusses his reasons and consider how far this skepticism may be due to his particular conception of pragmatics. The chapter outlines an approach to pragmatics that seems to be compatible with his general methodology and is based on an alternative conception of pragmatics that we sketch out. (shrink)

Commentators have shown a steady interest in the role of feeling in Kant’s moral and practical philosophy over the last few decades. Much attention has been given to the notion of ‘moral feeling’ in general, as well as to what Kant calls the ‘feeling of respect’ for the moral law. My focus in this essay is on the role of feeling in practical judgment. My claim in what follows is that the act of judging in the practical domain—i.e., determining what (...) one ought to do, or what action one ought to perform, in a specific case—crucially involves feeling. Put more simply: I argue that practical judgment has an essentially affective dimension. The upshot of the account I will give is that it provides us with a richer and more complex account of moral feeling than has previously been appreciated in the literature. While it is recognized that feeling plays a certain role in moral motivation, what I hope to demonstrate here is that feeling is involved much earlier in the exercise of moral agency. Far from entering only at the point at which we are trying to muster the strength of will to carry out what we know we ought to do, feeling is present the moment we begin to deliberate about what it is that we ought to do. (shrink)

The aim of the Schematism chapter of the Critique of Pure Reason is to solve the problem posed by the “inhomogeneity” of intuitions and categories: the sensible properties of objects represented in intuition are of a different kind than the properties represented by categories. Kant's solution is to introduce what he calls “transcendental schemata,” which mediate the subsumption of objects under categories. I reconstruct Kant's solution in terms of two substantive premises, which I call Subsumption Sufficiency (i.e., that subsuming an (...) object under a transcendental schema is sufficient to subsume it under the corresponding category) and Real Possibility (i.e., that it is really possible to subsume objects under each of the transcendental schemata). These two principles, together with a trivial modal one (the Subsumption-Possibility Link), entail that it is possible to subsume objects under categories; in other words, the argument of the Schematism is valid. The main work of the paper consists in reconstructing Kant's arguments for, and explanations of, these premises. I argue that they hinge on Kant's claim that transcendental schemata are “time-determinations,” which I interpret to mean: rules for reflexively representing the temporal relations among our own representational states. On the basis of this reading, I reconstruct Kant's argument for Subsumption Sufficiency, category by category. I also explain why Real Possibility follows almost immediately. Granting Kant the argument up to this point in the Critique, the argument of the Schematism is sound. (shrink)

The ‘interpretive turn’ in twentieth-century hermeneutics rests on the general ontological claim that human reality is the reality of self-interpreting animals. But under the circumstances of advanced modernity, there are aspects of human life, or spheres of human thought and action, that appear to contradict this general thesis, in that they do not present themselves as the doings of self-interpreting animals at all. Of these, the predominant one is the sphere of work or 'productive' action. In face of historical circumstances (...) in which work presents itself as bereft of the meanings that concern self-interpreting animals, hermeneutic philosophy faces a choice: Does it exempt work from the realm of self-interpretive activity, making it an exception to the general ontological thesis; or does it seek to retrieve the hermeneutic provenance of productive action? With a focus on the writings of Gadamer and Ricoeur, the chapter shows that philosophical hermeneutics has vacillated on this issue and it suggests that retrieval of the self-interpretive dimension of productive action is a central task for hermeneutics today. (shrink)

Draws on a broad range of scientific evidence to theorize an evolutionary basis for religion, considering how religion may have served as an essential component of early society survival and that the brain may be inherently inclined toward religious behavior.

Ernst Cassirer occupies a unique space in Twentieth-century philosophy. A great liberal humanist, his multi-faceted work spans the history of philosophy, the philosophy of science, intellectual history, aesthetics, epistemology, the study of language and myth, and more. The Philosophy of Symbolic Forms is Cassirer's most important work. It was first published in German in 1923, the third and final volume appearing in 1929. In it Cassirer presents a radical new philosophical worldview - at once rich, creative and controversial - (...) of human beings as fundamentally "symbolic animals," placing signs and systems of expression between themselves and the world. This major new translation, the first for over fifty years, brings Cassirer's magnum opus to a new generation of students and scholars. Volume 1: Language is a fascinating examination of arguably the most fundamental of these systems of expression: human language. Cassirer traces the problem of language and expression far back in the history of philosophy, considering the work of the early Greek rationalists. He then examines the later empiricist tradition, up to the romantic tradition in the nineteenth century tackling fundamental questions about representation, signification and expression as well as language and conceptual thought in mathematics and science. Correcting important errors in previous English editions, this translation reflects the contributions of significant advances in Cassirer scholarship over the last twenty to thirty years. Each volume includes a new introduction and translator's notes by S. G. Lofts, a foreword by Peter Gordon, a glossary of key terms, and a thorough index. (shrink)

Egocentricity and Mysticism is a philosophical milestone that clarifies our relationship to language, social interaction, and mortality. Ernst Tugendhat casts mysticism as an innate facet of what it means to be human--a response to an existential need for peace of mind.

Vorlesungen über die Algebra der Logik ist ein unveränderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1890. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernährung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitäten erhältlich. Hansebooks verlegt diese Bücher neu und trägt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch für die (...) Zukunft bei. (shrink)

This volume brings together Nicholas Wolterstorff's essays on epistemology written between 1983 and 2008.

According to Fumerton in his "How Does Perception Justify Belief?", it is misleading or wrong to say that perception is a source of justification for beliefs about the external world. Moreover, reliability does not have an essential role to play here either. I agree, and I explain why in section 1, using novel considerations about evil demon scenarios in which we are radically deceived. According to Fumerton, when it comes to how sensations or experiences supply justification, they do not do (...) so on their own, and instead only do so only in conjunction with support for background beliefs about how the sensations or experiences are best explained. Here I disagree. In section 2, I first clarify the question of whether sensations or experiences provide justification on their own. I then respond to Fumerton’s arguments that use considerations about concept-possession and about how to close possible gaps between experience and truth. In section 3, I develop my main concern about his positive view, where that concern also brings out some of the merits of the view that experiences do justify beliefs about the external world on their own. (shrink)

An accessible overview of Humphrey's evolving views on consciousness -- particularly the topic of phenomenal consciousness -- from his early neurophysiology studies in the 1960's to his debates with philosophers today.

The soul as a potential whole -- Fragmentation of the soul into parts -- The unification of the soul's parts -- Disorder in the potential whole -- Order in the potential whole -- Participating in reason -- Participation -- Powers and passions in Aquinas's sentences commentary -- Participation and virtue in Aquinas's sentences commentary -- Participation in reason in the De veritate -- Participating parts in late texts -- Participation and virtue in late texts -- Conclusion of part 2 -- (...) The plausibility of Aquinas's position -- What moral virtue does and does not do -- Kant, Aristotle, and social psychology -- Select bibliography. (shrink)

"Rule" adopts the tradition of political philosophy begun by Socrates, refined by Xenophon and Plato. The book concentrates on something the characters call life-without-rule. What would that be? Is it a sort of utopia? How does it differ from anarchy? What makes it so appealing and what are the trade-offs?

This updated edition of Cinema in the Digital Age takes a fresh look at the state of digital cinema. It pays special attention to the ways in which nostalgia for the look and feel of analogue disrupts the aesthetics of the digital image and examines how recent films have disguised and erased their digital foundations.

Navigating the ambiguity of invasiveness: is it warranted? Authors De Marco and colleagues have presented a new model on the concept of invasiveness, redefining both its technical definition and practical implementation. 1 While the authors raise valid critiques regarding the discrepancy in definitions, I cannot help but wonder about the purpose of redefining terms for which little confusion, if any, exists? This commentary seeks to scrutinise the rationale supporting the new model in the absence of significant clinical confusion and to (...) explore the implications for clinical practice. What are we trying to solve? Initially, one may notice there is no mention of clinical relevancy, confusion among patients or whether the discrepancy in terms is causing miscommunication. It seems reasonable that some clinical confusion may exist, but so too does a similar imbalance of terms when speaking technically across the specialties; take depression and its definition... (shrink)

Participation in religious liturgies and rituals is a pervasive and complex human activity. This book discusses the nature of liturgical activity and the various dimensions of such activity. Nicholas Wolterstorff focuses on understanding what liturgical agents actually do and shows religious practice as a rich area for philosophical reflection.

Over the years Nicholas Rescher has published various essays on religious issues from a philosophical point of view. The chapters of the present volume collect these together, joining to them four further pieces which appear here for the first time (Chapters 3, 7, and 8). While these studies certainly do not constitute a system of religious philosophy, they do combine to give a vivid picture of a well-defined point of view on the subject-the viewpoint of a Roman Catholic philosopher (...) who, in the longstanding manner of this tradition, seeks to harmonize the commitments of faith with the fruits of inquiry proceeding under the auspices of reason. (shrink)