This essay is a response to the recent exchange between Paul Marshall and Timothy Rutzou on critical realism and integral theory in Journal of Critical Realism 11, in which integral theory was designated by Rutzou ‘a poisoned chalice’ for critical realism. It argues that, while integral theory could benefit greatly from the adoption of critical realist ontology, metacritique and the structural analysis of politics, critical realism could benefit even more from the scientific syntheses achieved by integral theory, especially developmental psychology, (...) cultural anthropology and transpersonal psychology. (shrink)

Hans Nutzinger describes the current complex of problems of the eastern european countries on their transition to market economy and points out, how far socio-cultural problems determine the conditions of transformation. The appropriate economic system seems to appear as a responsibility of organization, where as interdependence has tobe seen in a double sense: as an interdependence of all economic decisions, valuations and actions and, on the other hand, as an interdependence of economic systems as a whole. He deals with (...) the topic how far a free-enterprise development depends on specific religious preconditions, but leaves the question - respecting the Iimits of the economic discipline - undecided. (shrink)

Is it imaginable and convenient to apply the economic pattern of the so called »homo oeconomicus« on extraeconomical spheres? The author examines the question. The attraction of the pattern »homo oeconomicus« is the question of the logic of decision in situations of defiency. The author follows the key of the question at the reach and radius in differt spheres of application, for example the analysis of criminality and delinquency. Only in the extension of the social frame situation is an economic (...) reductionism of the social reality and the mutiple ways of human acting avoidable. (shrink)

After more than a decade of intensive discussion, the concept of »sustainable development still remains rather vague. However, a broad consent exists that sustainability implies intragenerational as well as intergenerational equity. Therefore, a policy for sustainability has to go beyond pareto-superiority and to face both queastions of distribution and of scale. This reveals that at the core of sustainability ethical problems are involved. Although the notion of sustainability cannot be used as a concrete recipe, as Karl Homann correctly observes, it (...) has tobe clarified in ordertobe a useful regulative idea. (shrink)

Keine ausführliche Beschreibung für "Perspektiven auf Sprache" verfügbar.

In this review article, I survey books by three authors, each of which address the issues of debt and personal indebtedness. The authors are: Greta Krippner; David Graeber; and Maurizio Lazzarato. They argue, and I agree, that whilst money is broadly beneficial, its use in a capitalist context increases personal indebtedness, subjugates the individual, and reduces freedom. I briefly outline their positions, each of which make important contributions. However – contrary to Krippner’s lack of normative commitment, Graeber’s suggestion that we (...) need to forgive the debt and start again, or Lazzarato’s suggestion that we should to stop paying back debt and refuse to work – I suggest that we need to return to socialist principles, based on the premise that capitalism is no alternative. (shrink)

Im Gegensatz zur verbreiteten Auffassung über die Voraussetzungen zur Ausbildung neuen Wissens entstehen wichtige Umstellungen im Denken häufig nicht durch harte Konfrontation zwischen Hypothesen bzw. Theorien. Vielmehr sind oft allmähliche Deutungsverschiebungen bei der Auffassung einer einzigen Hypothese bzw. Theorie zu beobachten. Derartige Prozesse erstrecken sich in der Regel über vergleichsweise lange Zeiträume und sind nicht wie die erstgenannten Vorgänge von eher kurzfristiger Natur. Verglichen mit dem Ausgangspunkt der jeweiligen Entwicklung tritt uns aber eine oft an ihrem Ende tiefgreifend veränderte Wissenssituation (...) entgegen. Infolge der Langsamkeit der geschilderten Entwicklungen und der damit zugleich gegebenen Gewöhnung ihrer Vertreter an die geänderte Situation sind derartige Veränderungen des Wissens selten in einem Ausmaß vom Bewußtsein der Neuheit begleitet, wie dies bei Vorgängen der zuerst geschilderten Art der Fall ist. Trotzdem können aber gerade diese Veränderungen nachhaltiger und von grundlegenderer Art sein als jene. In der Folge sollen die beiden angedeuteten Wege der Erkenntnis hinsichtlich ihres strukturellen Unterschieds klarer erfaßt werden. Unterschiedliche Annahmen über die zugrundeliegende Ontologie sind für diese beiden Arten der Wissensbildung von besonderem Interesse. Insbesondere wird sich auch zeigen, daß die bereits in der Fristfrage berührten pragmatischen Gesichtspunkte eine wichtige Rolle spielen. Die beiden in dieser Untersuchung herauspräparierten "Wege" sind Aspekte jeweils eines Erkenntnisprozesses. So sind sie nicht gegeneinander auszuspielen. Vielmehr weist jeder derartige Vorgang Charakteristika beider modellhaft erfaßten Typen auf. (shrink)

The procedure of ethical justification constitutes the focus for the question of how ethics becomes concrete. This very procedure seems also to be the crystallizing focus on an ernerging tradition in theological ethics. lt neither refers to a »good« reality, nor does it presuppose an ethics on unconditional imperatives. Rather, it belongs to an ethics of creatureliness, which is practiced explicitly as an inherent element of our life with God. The crucial marks of a moraljustification in accordance with this practice (...) of >)life with God« can be concretely described. They are the marks of a Christian freedom which is constituted by the very practice this article talked about. (shrink)

The paper describes the biblical understanding of God’s commanded law in its indispensable political form, i.e. the law of God’s people. This is distinct from a confinement of God’s commandments to a moral code independent from that political context as it is present as the ‘political worship’ of God’s people.This worship has to be seen as the ground for ethics. From here follow consequences for human laws and legislation concerning human life forms. That disposition of theological ethics has been elaborated (...) in a particular form by the Lutheran-Reformed tradition especially in its concepts of God’s twofold regiment and the estates. (shrink)

Looking for ‘the future of Christian ethics’ we have to be aware of different paradigms of theological ethics and its different implications for a theologically reflected notion of future. With regard to the Reformation heritage there can be identified a Protestant paradigm of a Christian moral subject, liberated for a universal rational responsibility related to the future of the human condition on the one hand, and—according to a Lutheran grammar—an ethics of Christian practices within a worshipping community, grounded in God’s (...) ongoing creational work. The future of Christian ethics, then, consists of the continuity of this Christian witness as it is rooted in God’s promises and faithfulness. (shrink)

Hans G. Herzberger; VII*—New Paradoxes for Old, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 109–124, https://doi.org/10.1093.

Hans G. Herzberger; VII*—New Paradoxes for Old, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 109–124, https://doi.org/10.1093.

Since the publication of the In Memoriam of Stefan George in “Understanding and Believing. Essays by Jochim Wach edited by Joseph Kitagawa”, the George-circle is seen as a major source for Wach's understanding of religion. According to the author nature is not a realm of abstract laws but the place where the divine reveals itself in the physical. Yet the In Memoriam was not composed by Wach, but by Gerardus van der Leeuw in 1934 and happend, by chance, to find (...) its way among the posthumous papers of Wach. From other statements we know that Wach rejected pagan conceptions of the epiphany of the divine. Nevertheless there exists an impact of the George-circle on Wach's sociology of religion. He was an early reader of Max Webers “Sociology of Religion ”, in which Weber chose as perspective a growing disenchantment of the world. Wach adopted the typology, but rejected Weber's systematics. The reason can be found in his essay on the relationship between Master and Disciple from 1925. Here he analyzed the George-circle as a case in point that the charisma of a master possesses a metaphysical quality that is resistant against the power of disenchantment. In contrast to Weber who correlated the varieties of religious communities with social conditions, Wach studied them as variations of genuine religious expressions. (shrink)