In this paper I will evaluate the normative assumptions of Nozick's experience machine. I try to show that the intrinsic value that experiment gives to objectivity should be rejected from utilitarianism and that subjectivity counts as a necessary and sufficient condition for moral evaluation. I also conclude that satisfaction preferences utilitarianism to stay within the boundaries of utilitarianism should be considered as broad mental states consequentialism.

This text, a product of an investigation supported by the Universidad de La Salle entitled “Ecocrítica y Literatura: Aproximación a María y La Vorágine”, is a reflection upon the method (or metamethod) of ecocriticism, that is, literary criticism from ecological values, which uses the work of the aforementioned investigation as an example and object of analysis. The problem is examined from the perspective of a reconciliation between the humanities and the biological sciences. Finally, some pedagogical advantages of ecocriticism are (...) outlined. (shrink)

The primary focus of agricultural research and extension in eastern Africa is technology generation and dissemination. Despite prior critiques of the shortcomings of this approach, the consequences of such activities continue to be measured through the number of technologies developed and introduced into the supply chain. At best, impact is assessed by the total numbers of adopters and by the household and system factors influencing adoption. While the diffusion research tradition has made substantive advances in recent decades, attention to what (...) happens to technologies after adaptive, on-farm research trials continues to be limited in practice. While a host of newer approaches designed to correct for past shortcomings in diffusion research is now available, integrative methodologies that capitalize on the strengths of these different traditions are sorely needed. This article presents a more encompassing methodology for tracking the fate of technological interventions, illustrating the potential applications of findings for enhancing the positive impact of agricultural research and extension in the region. (shrink)

Ludwig Wittgenstein’s philosophizing is deeply ontological, and can be defined as a reflexive gesture of keeping silent. The silence secured by reflexing is an essential part of a philosophy. A philosopher has to use language, but things that pass over in silence must influence things he or she says. The speech manifests not only in the spoken, but also in the unspoken. How is it possible? Through understanding a reflexive speech as an action or gesture of annihilation of speech. The (...) expressed words in philosophy and expressed philosophical concepts are just means of referring to the ultimate value which should be thrown away immediately because it cannot say anything about the inexpressible. The philosophy as a gesture of keeping silent is an attempt to meaningfully keep silent through the constantly evolving reflexive annihilation of your own speech. The philosophizing which takes into account the importance of silence becomes a minimalistic gesture. (shrink)

The recent surge in land-based investments in the global South has been seen as both an opportunity for rural economic development and as a trend that poses significant social and environmental risks. This study sheds light on this debate through a look at the tobacco industry in Malawi. We employ a case study approach to investigate how rights, property, and authority associated with land and forest resources have shifted in the context of expanded investments in tobacco, and the stakes for (...) both local land users and citizens. Findings point to the need to broaden the metric of risks and trade-offs associated with large-scale land acquisitions, and to engage in a deeper reading of how these are borne out throughout history. (shrink)

As a consequence of the explosion of enrollments, higher education institutions have been confronted by new categories of students the last forty years. In this paper, cultural and political dimensions of the integration of students into educational institutions will be explored. The focus will be on the experience of what I called “newleavers,” namely, people who are leaving their environment of origin without knowing if they will return. The contradictory commitments and challenges faced by newleavers will be studied with a (...) sociological approach based on intercultural, phenomenological and praxiological research. To sketch an analysis of the experience of newleavers in general, I will explore strangeness and uprooting in an educational setting; the research is based on the experience of Huarpes students at the University of Cuyo, in Argentina. I claim that newleavers who keep ties with their environment of origin develop an “ethnographic stance,” namely, a moral posture and a cognitive perspective allowing them to critically identify rules, norms, and values, by comparing environments and groups. (shrink)

Purpose Late in 2019, massive protest demonstrations rocked both Chile and Colombia. They were an expression of discontent with the economic model and social policies implemented in both countries in recent decades. The purpose of this study is to investigate how Chilean and Colombian news websites framed these social protests and what aspects of the social movements promoted these media to public opinion. Design/methodology/approach The methodology of this research is empirical; the authors use quantitative and discourse analysis techniques to study (...) the news published by the top three most visited main news websites in each country and deduce the main frameworks emerging from them. After analyzing the framing of reality by media in 4,252 news items, the authors suggest that the main news portals in these Latin American countries not only portrayed the collective actions but also promoted interpretations that did not necessarily reflect the demands of the demonstrations. Findings The findings were that in the 2019 protests in Chile and Colombia, the media approach to collective action was not necessarily positive for the activists. This was mainly because framing in the Chilean and Colombian websites had to do with negative aspects of the movements, such as violence or economic costs. Originality/value The originality and value of this research is that despite the fact that there are abundant case studies on the relationship between social movements and media framing in the literature, this study adds to the current knowledge because it compares two Latin American countries and focuses on Web news portals. (shrink)

Socially responsible business and ethical behaviour of companies have been of interest to academia and practice for decades. But the focus has almost exclusively been on large corporations while small- and medium-sized enterprises (SME) have not received as much attention. Thus, this paper focuses on socially responsible business practices of SME entrepreneurs or owner–managers in Germany. Based on the assumption that decision-makers in SMEs are the central point where all business activities start, members of a German entrepreneurs association were (...) approached in the course of a qualitative and quantitative survey. They were asked to assess in what way their social responsibility is expressed in specific management practices towards selected stakeholder groups. These practices in turn were assumed to result in perceived positive reactions of the respective stakeholders and subsequently to positively influence the firm's financial performance, i.e. cost reductions and increase in profits. In the paper, a research model is presented that elaborates the relationship between an SME executive's social responsibility and the value creation of a firm, i.e. whether (personal) values create (economic) value. It was found that socially responsible management practices towards employees, customers and to a lesser extent society have a positive impact on the firm and its performance. As such, values can create additional value. (shrink)

Socially responsible business and ethical behaviour of companies have been of interest to academia and practice for decades. But the focus has almost exclusively been on large corporations while small- and medium-sized enterprises (SME) have not received as much attention. Thus, this paper focuses on socially responsible business practices of SME entrepreneurs or owner–managers in Germany. Based on the assumption that decision-makers in SMEs are the central point where all business activities start, members of a German entrepreneurs association were (...) approached in the course of a qualitative and quantitative survey. They were asked to assess in what way their social responsibility is expressed in specific management practices towards selected stakeholder groups. These practices in turn were assumed to result in perceived positive reactions of the respective stakeholders and subsequently to positively influence the firm's financial performance, i.e. cost reductions and increase in profits. In the paper, a research model is presented that elaborates the relationship between an SME executive's social responsibility and the value creation of a firm, i.e. whether (personal) values create (economic) value. It was found that socially responsible management practices towards employees, customers and to a lesser extent society have a positive impact on the firm and its performance. As such, values can create additional value. (shrink)

Neurath’s scientific utopianism is the proposal that the social sciences should engage in the elaboration, development, and comparison of counterfactual scenarios, the ‘utopias’. Such scenarios can be understood as centerpieces of scientific thought experiments, that is, in exercises of imagination that not only promote conceptual revision, but also stimulate creativity to deal with experienced problems, as utopias are efforts to imagine what the future could look like. Moreover, utopian thought experiments can offer scientific knowledge to inform political debates and decisions, (...) contributing to the shaping of society. This essay reconstructs a historical event as an example of Neurath’s utopianist methodology. In the late 1970s and early 1980s, a scientific and political commission appointed by the Western German Parliament devised and compared four scenarios for future energetic-economic policies. Conclusions of the commission informed political decisions that put Western (later reunified) Germany in a route towards becoming a green industrial power. A fundamental part of the commission’s work involved an appeal to imagination, allowing for the characterization under Neurath’s methodology. (shrink)

Family farming became a major social force in the Federal Republic following World War II. Several political, economic and social factors facilitated the development of a unified political representation within the farm sector. The German Farmers Union (Deutscher Bauernverband) became the main representative of the farm sector. Its platform included the preservation of family farms and it attempted to realize this goal through the promotion of commodity price support policies. Political support for these programs was legitimized with the elaboration (...) of a system of values espousing the positive qualities of family farms. Price support policies were opposed by free market advocates with an alternative system of values that fundamentally contradicted those of family farm advocates. Although commodity price supports promoted by partisans of family farming dominated agricultural policy formation in the 1950s and 1960s, fiscal crisis in the EEC and economic differentation within the farm sector began to undermine the position of family farming as a social force. But economic stagnation also prevented the free market position from gaining dominance. Economic differentiation within the farm sector has had an important regional dimension, and this has served as a basis for policy compromise. Economic changes over the post-WWII period have undermined the family farm as a social force. Nevertheless, values associated with family farming continue to have a place in agricultural policy. However, family farming is valued less as an end in itself, and more as a means to the realization of more practical ends such as the preservation of rural landscapes for recreational purposes. (shrink)

In two decisions delivered inFebruary and March 2001, the German FederalConstitutional Court voided the maritalagreements struck between a man and a pregnantwoman on the grounds that they were the productof an inequality of bargaining power betweenthe parties. These findings, involving anapplication of the fundamental rightsprovisions of the German Basic Law to privateagreements, demonstrate the creeping competenceof the F.C.C. into the sphere of contractualrelations and an ongoing questioning ofthe traditional public/private law divide. Exploring some of the implications of applyingpublic (...) values and constitutional reviewstandards to private agreements, this notecontextualises the decisions within the debateupon competing (and ultimately colliding)social systems of the family and the market. (shrink)

Proponents of a monetary interpretation of Marx’s theory of value (monetäre Werttheorie) argue that one cannot estimate the amounts of socially necessary labour time that lie behind the prices, an interpretation usually ascribed to the West German Neue Marx‑Lektüre. As Hans-Georg Backhaus began fleshing out his monetary interpretation in the early 1970s, he referred explicitly to debate among economists in early‑1960s East Germany about the possibility of estimating quantities of labour value in terms of commodities’ labour content. In fact, (...) scholars who articulated a powerful position in the latter discussion closely approximated the Neue Marx-Lektüre’s ‘monetary interpretation’. They held that expressing labour value in terms of labour time is impossible: the substance of value is not a measurable quantity of labour time but, rather, a social relation. Hence, it is problematic that Neue Marx-Lektüre adherents today should maintain an inaccurate contrast between their reading of Capital and that of ‘traditional Marxism’. (shrink)

The article examines the transformation of the understanding of humanism from the Renaissance to the modern era, focusing on the mechanism of exclusion that defines the key framework of social action, including in the present day. This social mechanism pushes declared values beyond observable reality, generates cognitive paralysis, and ultimately points to the existence of an alternate reality that dominates a morally depleted society. The replacement of reality with constructs fabricated by various doctrinal groups is identified as a major (...) delusion of our times, luring people into self-deception, seducing them with illusory values, and confusing the noble with the ignoble. The mechanisms of exclusion serve as the essential foundation for excluding thought, values, and ideals from everyday social life. This exclusion is evident in ancient democracy, which despised slaves; in Russian literature, which flirted with serfdom; and most notably in modern autocracy and liberalism, which focus solely on their own kind. The article takes as its starting point the transitional state of society where, under the conditions of the Reformation, Renaissance values understood as humanism are reduced to post-Renaissance “humanism.” From this perspective, the treatise of F.I. Niethammer is analyzed for its contribution to the modern understanding of humanism in contrast to the educational philanthropinism of J.B. Basedow. The article reveals the connection between the term “humanism” and German anti-Semitism, showing that humanism, as conceived in the German context, was intended for ethnic insiders and educationally stood as an antithesis to the Frankfurt Philanthropin, the largest German educational institution opened in a Jewish ghetto for children from poor families. The author concludes with historical parallels and findings that identify the characteristics of modern societies shaped by the discussed mechanism of exclusion. (shrink)

This chapter examines the consequences of Nietzsche's campaign against morality for the pursuit of knowledge in philosophy, and specifically, on values and methods of the German Enlightenment. In Dawn, Nietzsche explores how an experimental approach to knowing and to knowledge involves us in adopting different ways of being toward things in the world, as well as toward ourselves and our experiences, and in using associated diverse methods of inquiry. Nietzsche's free‐spirit writings, including Dawn, are works of a particular (...) kind of enlightenment project that works against all expressions of fanaticism, especially religious and moral, and in an effort to temper emotional and mental excess. Nietzsche's primary commitment in Dawn is to experimentation in which the love of, or passion for, knowledge gives humanity back its right to engage in self‐experimentation. (shrink)

Our contribute compares the concepts of Japanese and German primary school children relating to the topic of death, healing in the context of values education and the ethics of care. This is a project of the German-Japanese Research Initiative on Philosophizing with Children (DJFPK), cialis 40mg which aims to facilitate individual autonomy by enhancing philosophical-ethical judgment. It encourages the application and appropriate transfer of values based on philosophical-ethical knowledge and acquired through independent reflection to the situations (...) of daily life. (shrink)

There can be little doubt that without Spinoza, German Idealism would have been just as impossible as it would have been without Kant. Yet the precise nature of Spinoza's influence on the German Idealists has hardly been studied in detail. This volume of essays by leading scholars sheds light on how the appropriation of Spinoza by Fichte, Schelling and Hegel grew out of the reception of his philosophy by, among others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, (...) of course, Kant. The volume thus not only illuminates the history of Spinoza's thought, but also initiates a genuine philosophical dialogue between the ideas of Spinoza and those of the German Idealists. The issues at stake - the value of humanity; the possibility and importance of self-negation; the nature and value of reason and imagination; human freedom; teleology; intuitive knowledge; the nature of God - remain of the highest philosophical importance today. (shrink)

A fundamental question for IR is whether the value system of liberalism can be universalized, or if, in fact, the illiberal reality of international politics systematically rules out such a universalization. The book addresses this issue by focusing on the rise and fall of a specific liberal project supported by influential German intellectuals.

The course of German philosophy in the twentieth century is one of the most exciting and controversial in the history of human thought. In this outstanding and engaging introduction, a companion volume to his German Philosophy in the Twentieth Century: Weber to Heidegger, Julian Young examines and assesses the way in which some of the major German thinkers of the period reacted, often in starkly contrasting ways, to the challenges posed by the nature of modernity, the failure (...) of liberalism and the concept of decline. Divided into two parts exploring major intellectual figures of the left and right respectively, Young introduces and assesses the thought of the following figures: Georg Lukács: the critique of capitalism: alienation, reification, and false consciousness Ernst Bloch: the Marxist utopia Walter Benjamin: the confluence of phenomenology and left-wing thought: the Arcades Project, aura, and the technological reproduction of the artwork Oswald Spengler: the pessimistic right and the concept of Western decline Max Scheler: Catholic conservatism and the 'objective hierarchy of values' Carl Schmitt: the failure of liberalism, dictatorship, 'friends' versus 'enemies' Leo Strauss: the rejection of moral relativism and the return to classical philosophy. Highly relevant when the viability of liberal democracy is again called into question, German Philosophy in the Twentieth Century: Lukacs to Strauss is essential reading for students of German philosophy, phenomenology and critical theory, and will also be of interest to students in related fields such as literature, religious studies, and political theory. (shrink)

Weltschmerz is a study of the pessimism that dominated German philosophy in the second half of the nineteenth century. Pessimism was essentially the theory that life is not worth living, and was introduced into German philosophy by Schopenhauer. Frederick C. Beiser examines the intense and long controversy that arose from Schopenhauer's pessimism, which changed the agenda of philosophy in Germany away from the logic of the sciences and toward an examination of the value of life. He examines the (...) major defenders of pessimism and its chief critics, especially Eugen Dühring and the neo-Kantians. The pessimism dispute of the second half of the century has been largely ignored in secondary literature and this book is a first attempt since the 1880s to re-examine it and to analyze the important philosophical issues raised by it. The dispute concerned the most fundamental philosophical issue of them all: whether life is worth living. (shrink)

The political legacy of classical German philosophy can contribute in a crucial way to the most recent developments of contemporary political thought, thereby also making sense of the contradictions underlying the social practices and institutional values of our societies. What justifies this perspective is, in the first place, the complexity of contemporaneity, which holds within itself a doubleness that can be understood in the light of the conceptual tools of classical German philosophy. On the one hand, contemporary (...) societies seem to be facing relentless crises in the modern idea of democracy, the political subject of the nation-state, and capitalist economic structures. On the other hand, there is an ever-increasing demand for rights and new forms of recognition, not to mention the emergence of grassroots movements that strive for greater political participation and generate new collective subjectivities. By radically questioning traditional philosophical categories, Kant, Fichte and Hegel provide a new and insightful understanding of the crucial challenges of modernity. They outline a conception of practical rationality and its multiple manifestations that is irreplaceable for philosophically understanding our contemporary world. (shrink)

German philosophers and political thinkers of the last century – Jaspers, Arendt and Strauss prominent among them – express shared frustration with the modern situation and candid assessments of its dangers. Jaspers reflects on the atomic age and the modern dissolution of values; Arendt criticizes the bureaucratic machinery of modern society as anti-political; and Strauss expresses distrust of modern logics of science and history as tending towards historical forgetfulness. In this paper, I examine the formative effects of these (...) tendencies in relation to emotional and epistemic considerations of identity and the social and cultural relations which frame them. I argue that, in their audacity to engage with modern crisis in global terms, Jaspers, Arendt and Strauss provide thoughtful perspectives on a thoughtless age, perspectives not only German but germane. (shrink)

ABSTRACT What does it mean to practice a theory of recognition within the discipline of philosophy? Across an initially acrimonious French-German divide, Axel Honneth’s effort to recognise the value of contemporary French philosophy and social theory suggests that philosophy is a self-critical, outwardly oriented, and cooperative discipline. First, mobilising the idea of recognition in his own philosophical practise has permitted Honneth to notice non-deliberative aspects of social interaction that Habermas had overlooked, including the need for self-confidence and the need (...) for self-esteem. Second, although Honneth’s ascription of value to contemporary French theory also involves mis-recognition, his practice of recognition has nonetheless prompted philosophical cooperation among theorists who would not otherwise have engaged, encouraging French-influenced critical theorists to extend Honneth’s theory in ways that he had not anticipated. What emerges is an interpretation of philosophy as an ongoing intersubjective pursuit that attempts to respond to its own limitations through cooperative critique. (shrink)

Why do some business associations mobilize, engage in collective action, and take public stands against the populist right while others do not? This article examines business mobilization against the populist right in Germany, which is heavily export-oriented and reliant on the European and global market order. Drawing on interviews with three business associations, the article presents three key findings. First, economic self-interest is a powerful driver of business mobilization: perceived threats and vulnerability spurred two German associations to act collectively (...) against right-wing populism. However, mobilization is driven not by declining revenues or profits but by a mixture of values and material interests. Second, business associations that mobilize stress the need to reform the system, democratize the European Union, and address those who feel “left behind.” Third, medium-size, export-oriented manufacturers are the core business constituency supporting liberal democracy and the European Union. The article shows that some business factions can play a role in defending the liberal international order against right-wing populism. (shrink)

Originally published in 1935, this book charts the development of philosophy in Germany from German Humanism to Heidegger and his contemporaries. Brock also devotes an entire chapter to the lasting impact of Nietzsche and Kierkegaard on German philosophy. This book will be of value to anyone with an interest in the history of German philosophy and its presentation before WWII.

Suppose we were to ask some students of philosophy to imagine a typical book of classical German philosophy and describe its general style and character, how might they reply? I suspect that they would answer somewhat as follows. The book would be long and heavy, it would be written in a complicated style which employed only very abstract terms, and it would be extremely difficult to understand. At all events a description of this kind does indeed fit many famous (...) works of German philosophy. Let us take for example Hegel's Phenomenology of Spirit of 1807. The 1977 English translation published by Oxford has 591 pages, and as for style here is a typical passage: Self-consciousness found the Thing to be like itself, and itself to be like a Thing; i.e., it is aware that it is in itself the objectively real world. It is no longer the immediate certainty of being all reality, but a certainty for which the immediate in general has the form of something superseded, so that the objectivity of the immediate still has only the value of something superficial, its inner being and essence being self-consciousness itself. The object, to which it is positively related, is therefore a self-consciousness. It is in the form of thinghood, i.e. it is independent ; but it is certain that this independent object is for it not something alien, and thus it knows that it is in principle recognized by the object. It is Spirit which, in the duplication of its self-consciousness and in the independence of both, has the certainty of its unity with itself. This certainty has now to be raised to the level of truth; what holds good for it in principle , and in its inner certainty, has to enter into its consciousness and become explicit fork. (shrink)

This book is an account of the philosophical movement named Lebensphilosophie, which flourished at the end of the 19th and the beginning of the 20th century. There many philosophers who participated in the movement, but this book concentrates on the three most important: Friedrich Nietzsche, Wilhelm Dilthey and Georg Simmel. The movement was called Lebensphilosophie—literally, philosophy of life—because its main interest was not life as a biological phenomenon but life as it is lived by human beings. They regarded human life (...) and experience as the fundamental reality, the basis of all knowledge and value, and disputed the relevance of any supernatural realm transcending human experience. The purpose of life was therefore life itself. Lebensphilosophie was the first modern philosophical movement in the Western tradition. It was “modern” in the sense that it was entirely humanist and secular, deriving all values from a non-religious perspective. Nietzsche, Dilthey and Simmel were either atheists or agnostics; they denied the relevance of any transcendent reality or being for human life. They abjured the traditional Christian concern with salvation and immortality. They also disputed the existence of natural law, teleology or a providential order; human beings created their own values and they did not conform to any made by nature. In anticipation of later existentialism, the Lebensphilosophen maintained that human beings are the makers of their own fate. Contrary to pessimism, they affirmed the great value of life while still acknowledging its frequent tragedy. The Lebensphilosophen were champions of an individualist ethics, which maintained that the highest good for a human being was self-realization, the development of a persons’s unique individuality. Their ethics was neither utilitarian nor de-ontological: it was not utilitarian because it did not regard the highest good as pleasure; self-realization could be a very unpleasant experience; and it was not de-ontological because it grounded moral norms upon the facts of human development and experience. The Lebensphilosophen were major advocates of historicism. They believed that human experience is formed by history, and that its horizons and limits are historical. Just as it was impossible to transcend human experience, so it was impossible to transcend history. All values and norms were therefore historical. In attempting to describe historical experience, the Lebensphilosophen developed the discipline of hermeneutics. They refused to accept mechanical explanation as a paradigm of explanation. This book attempts to describe and analyze the fundamental aspects of Lebensphilosophie by looking in detail at the views of its three leading figures. It examines their ethics, their religious background, their responses to pessimism and relativism, and their contributions to hermeneutics and historicism. (shrink)

Isaiah Berlin viewed value conflict as tragic, as it requires the sacrifice of some values for others. It is a mark of maturity, he thought, to accept this tragic truth. This view raises certain conceptual problems that can be attributed to Berlin’s subtle departures from the German authors (Kant, Schelling, and Hegel) who originated the doctrine of tragic maturity—figures who had, in turn, transformed the earlier idea that enlightenment is a natural and morally neutral process of maturation. Kant (...) moralized the notion of enlightened maturation by portraying it as contingent on our courage to bring it about, such that we are responsible if we remain immature. This theory of maturity rested on the idea, which would have been uncongenial to Berlin, that we are intelligible creatures inhabiting the noumenal realm, duty bound to exercise moral freedom, even though this duty surpasses our ability to carry it out, as we also inhabit the phenomenal realm, where our natural inclinations tend to make us resist laboring to fulfill our duties. However, according to Kant, the metaphysical limitations we face as individuals can be transcended to an extent, allowing us to make moral progress as a species—so long as we do not lazily persist in our immaturity. Schelling built upon Kant’s notion of freedom to bring out the tragic and heroic dimension of individual moral life, where the tragedy is our doomed but noble struggle to exert moral freedom in a world of natural necessity. Hegel turned these metaphysical notions in a more recognizably Berlinian direction by extending Schelling’s account of tragic conflict to conflicts of values. But he identified the ultimate tragic hero as an ethical totality that enacts eternal justice by reconciling such conflicts, while Berlin attempted to repudiate both the notion of a historical totality and the possibility of reconciliation on empirical grounds, even though these are metaphysical claims. Thus, Berlin asserted the absolute, trans-historical necessity of tragic value conflict, while the evidence for this assertion was merely his personal conviction that in his particular time and place, specific values were, as a matter of empirical fact, tragically irreconcilable. In this manner he illicitly portrayed Cold War value pluralists (such as himself) as courageously accepting the tragic inevitability of value conflict, while Marxists, the legatees of Hegel and thus German Idealism, immaturely shrank from this reality by embracing the fantasy of total reconciliation. (shrink)

Max Scheler’s contribution to the early development of phenomenology is second to only Edmund Husserl’s. What perhaps distinguishes Scheler’s early contribution is his willingness to examine phenomenologically social and political phenomena. Not only did this early trajectory lead him to develop a non-formal value theory, but it also enabled him to engage directly in the political problems of his time. Like many of his contemporary intellectuals, Scheler was an adamantsupporter of German aggression during the onset of World War I, (...) and he wrote many works during this time demonstrating the value and justification of the war. In only a few years’ time, Scheler’s position on the value of war shifted dramatically and he began to defend a position of peace and pacifism. The aim of this paper is twofold: (1) to clarify the early themes and influences in phenomenology that prepared Scheler for his analysis of war and peace; and (2) to illustratehow Scheler’s analysis offers the possibility of concretising the present experience of war and the possibility of peace. (shrink)

In recent years Community Supported Agriculture (CSA), an innovative grassroots movement connecting consumers with a local farm, has rapidly spread across Germany and other industrialized countries. An increasing number of consumers who are dissatisfied with conventional food supply chains have signed up to receive fresh produce, support a local community and protect the environment. So far little is known, though, about the underlying value structures of CSA. Nevertheless, identifying factors influencing consumers’ interest in CSA is regarded as a major aim (...) of contemporary CSA research. This research aims to provide insights into CSA members’ value structures, and delineates CSA members by comparing their value structures to those of the German population in general. Schwartz’s Portrait Value Questionnaire was used in a standardized online survey of CSA members to mirror the dataset which is available to the German public via the European Social Survey. A total sample of 205 CSA members was used to examine common value structures by comparing them with the German public. This study’s findings strongly indicate that a CSA membership goes along with a characteristic value pattern: CSA members highly appreciate self-transcendence and openness to change, but tend to reject conservation and self-enhancement values. Addressing members’ preference for openness to change and self-transcendence may help CSAs to reduce fluctuation rates. It might also enhance CSA marketing strategy by addressing potential members’ interests more precisely. Therefore, identifying and communicating common values of a CSA might be a key factor in determining its long-term success and stability. (shrink)

This paper considers Habermas’ model of a post‐secular political order in the light of the debate on male circumcision that arose in Germany after a court ruled that male circumcision was an unjustifiable act of bodily harm. Central to this model is the idea that religious reasons can only become effective in central legal institutions when they are translated into secular reasons. My paper demonstrates that there are two distinguishable readings of this proviso. On the one hand, there is a (...) broad reading according to which it is only necessary to reach a conclusion that is in line with the democratic principle stating that all citizens can be regarded as co‐legislators even if non‐generalizable value orientations might then shape the interpretation of fundamental rights (in the case of circumcision, the right to bodily integrity). On the other hand, a truly secular (narrow) reading would avoid the inclusion of non‐generalizable value orientations. The debate on circumcision demonstrates that these two interpretations lead to different and conflicting modes of justification. The broad reading allows for a justification of male circumcision, whereas the narrow reading makes such a justification unlikely. In addition, the filtering function of the proviso is weakened in a broad reading. (shrink)

Using diversity climate theory and research, this paper examines the relationships among an organization’s actions which indicate a value for age diversity and potential applicants’ reactions toward that organization. Specifically, we investigate the interactive effects of an organization’s age diversity, an organization’s age diversity management practices, and potential applicants’ individual attitudes toward age diversity on two outcome variables, organizational attractiveness and expected age discrimination. We conducted an experimental survey study with a sample of 244 German employees likely to be (...) in the job market again in their careers. Organizational age diversity and age diversity management practices were positively related to organizational attractiveness and negatively related to expected age discrimination. Results also support a three-way interaction of an organization’s age diversity, an organization’s age diversity management practices, and potential applicants’ attitudes toward age diversity on both dependent variables. The findings demonstrate the importance of considering individual attitudes toward age diversity in assessing the effectiveness of an organization’s age diversity and age diversity management practices. (shrink)

Mintz (2003) found that in English child-directed speech, frequently occurring frames formed by linking the preceding (A) and succeeding (B) word (A_x_B) could accurately predict the syntactic category of the intervening word (x). This has been successfully extended to French (Chemla, Mintz, Bernal, & Christophe, 2009). In this paper, we show that, as for Dutch (Erkelens, 2009), frequent frames in German do not enable such accurate lexical categorization. This can be explained by the characteristics of German including a (...) less restricted word order compared to English or French and the frequent use of some forms as both determiner and pronoun in colloquial German. Finally, we explore the relationship between the accuracy of frames and their potential utility and find that even some of those frames showing high token-based accuracy are of limited value because they are in fact set phrases with little or no variability in the slot position. (shrink)

Kant, Goethe, Schiller and other eighteenth-century German intellectuals loom large in the history of the humanities—both in terms of their individual achievements and their collective embodiment of the values that inform modern humanistic inquiry. Taking full account of the manifold challenges that the humanities face today, this volume recasts the question of their viability by tracing their long-disputed premises in German literature and philosophy. Through insightful analyses of key texts, Alexander Mathäs mounts a broad defense of the (...) humanistic tradition, emphasizing its pursuit of a universal ethics and ability to render human experiences comprehensible through literary imagination. (shrink)

Social entrepreneurship increasingly involves collective, voluntary organizing efforts where success depends on generating and sustaining members’ participation. To investigate how such participatory social ventures achieve member engagement in pluralistic institutional settings, we conducted a qualitative, inductive study of German Renewable Energy Source Cooperatives. Our findings show how value tensions emerge from differences in RESCoop members’ relative prioritization of community, environmental, and commercial logics, and how cooperative leaders manage these tensions and sustain member participation through temporal, structural, and collaborative compromise (...) strategies. We unpack the mechanisms by which each strategy enables members to justify organizational decisions that violate their personal value priorities and demonstrate their varying implications for organizational growth. Our findings contribute new insights into the challenges of collective social entrepreneurship, the capacity of hybrid organizing strategies to mitigate value concessions, and the importance of logic combinability as a key dimension of pluralistic institutional settings. (shrink)