Herbert Marcuses bestechend nuchterne Gesellschaftskritik (-Eindimensionalitat-) und sein Entwurf einer qualitativ anderen Gesellschaft zielen auf eine menschlich gestaltete Zukunft ab. Diese neomarxistische Utopie muss eine Sozialethik herausfordern, die sich aufgrund der eschatologischen Perspektive des Glaubens zur Kritik am Bestehenden und zum Einsatz fur eine menschlichere Zukunft verpflichtet fuhlt. - Wie lasst sich diese Herausforderung annehmen?".

Horst Bredekamp’s subject is the astute deployment and perennial resonance of the startling image of the body politic that dominates the frontispiece to Leviathan: a treatise on the psychology of the individual and the dynamic of the multitude, published in 1651 by the English philosopher Thomas Hobbes. Affirming the centrality of such a figural device for this pioneering theorist of the state, Bredekamp goes on to address the art-historical dimension of the mesmerising etched title-page. In his central chapters he (...) explores the extraordinary range of sources – from socio-cultural tradition to scientific advances – on which the author and his artist-collaborator may have drawn. In conclusion, he reveals Hobbes to be no less passionate than shrewd in his belief that the constraints and amenities of a tolerable life in common attest to the potency of the visual. As appendices, two essays and catalogues explore the portraits made of Hobbes as well as illustrations that appeared in his other works, thus systematically completing the exploration of the images connected with this exceptional philosopher. (shrink)

Wie kam die heidnische Antike durch das christliche Mittelalter? Diese Frage von Horst Fuhrmann zielt auf die asketische Seite des Christentums, die den Kirchenvater Hieronymus zu einer schweren Selbstanklage brachte: Er sei vom göttlichen Richter als "Ciceronianer", als Liebhaber der lasziven, eleganten Literatur verdammt worden. Die Auffassung der Hieronymus wurde das ganze Mittelalter über immer wieder aufgegriffen, ebenso wurden jedoch auch die antiken Texte und Götterfabeln getreu abgeschrieben - in einer Zeit rabiater Fälschungen von Kirchenrechtstexten und Heiligenlegenden. Der Dank (...) dabür gebührt wohl zuerst den Mönchen des Heiligen Benedikt: sie haben in großer Entsagung alle Überlieferung der Antike, deren sie habhaft werden konnten, über die Epocheschwelle des neunten Jahrhunderts auf uns gebracht - ohne sich im Glauben irre machen zu lassen. (shrink)

The article combines a criticism of public understanding of science with the sociology of expectations to examine how particular expectations toward scientific progress have performative effects for the construction of publics as citizens of science. By analyzing a particular controversy about gene therapy in Denmark, the article demonstrates how different sets of expectations can be used to discriminate among three different assemblages: the assemblage of consumption, the assemblage of comportment, and the assemblage of heroic action. Each of these assemblages makes (...) medical science, scientific citizenship, politics, patients, doctors, and expectations toward the future emerge in particular ways. By their radically different expectations toward science and their different constructions of what it means to be a scientific citizen, the assemblages construct the objectives of the governance of science in three very different ways. (shrink)

Digital data is an increasing and continual presence across the sites, activities and relationships of everyday life. In this article we explore what data presence means for the ways that the everyday is organised, sensed, and anticipated. While digital data studies have demonstrated how data is deeply entangled with the way in which everyday life is lived out and valued, at the same time our relationships with data are riddled with anxieties or small niggles or tricky trade-offs and their use (...) is often chaotic and muddled, part of the inevitable uncertainty about what will happen next. If the presence of data is part of the environments we inhabit, this raises the question of how and why data is valuable to us and what forms of hope and trust enable this value to further develop. (shrink)

Many virtue epistemologists conceive of epistemic competence on the model of skill —such as archery, playing baseball, or chess. In this paper, I argue that this is a mistake: epistemic competences and skills are crucially and relevantly different kinds of capacities. This, I suggest, undermines the popular attempt to understand epistemic normativity as a mere special case of the sort of normativity familiar from skilful action. In fact, as I argue further, epistemic competences resemble virtues rather than skills—a claim that (...) is based on an important, but often overlooked, difference between virtue and skill. The upshot is that virtue epistemology should indeed be based on virtue, not on skill. (shrink)

Die philosophische Promotion Horst-Eberhard Richters stellt eine wichtige Auseinandersetzung mit der Phänomenologie des Schmerzes dar. Geprägt von seinem subjektiven Schmerzerleben und seinen Leiderfahrungen als Soldat im Zweiten Weltkrieg in Russland formuliert Richter bereits 1948 – im Alter von 25 Jahren – die Grundgedanken seines wirkmächtigen philosophischen Hauptwerks Der Gotteskomplex (1979). In seinem »Antrag auf Zulassung zur Promotion« im Fach Philosophie schrieb Richter, die »philosophische Arbeit« stelle für ihn »eine zentrale Lebensfrage« dar. Obwohl er seine »Zukunft als Mediziner« sehe, betrachte (...) er die Philosophie »als Basis für die weitere Entfaltung meiner philosophischen Tätigkeit«. Ihm schwebte eine Verbindung von Medizin und Philosophie vor, die er in der Psychosomatischen Medizin, der Psychoanalyse und auch in seinen sozialphilosophischen Schriften verwirklichte. (shrink)

In this panel six IS researchers from varying backgrounds will discuss whether epistemological anarchy, as proposed by the controversial philosopher Paul Feyerabend, has the potential to foster research progress and can help to create new insights in the IS field. Feyerabend is well known for his notion that "anything goes" in terms of methodology, and many scholars are concerned that this seemingly anarchistic sentiment can undermine efforts to systematically build and structure an epistemological and methodological foundation for an academic discipline. (...) This panel, which will be moderated by Horst Treiblmaier, includes as panelists Andrew Burton-Jones, Shirley Gregor, Rudy Hirschheim, Michael Myers, and Tom Stafford. The outcome of this discussion will be incorporated into a paper published in the DATA BASE for Advances in Information Systems. (shrink)

English summary: What does Dada mean? The answer lies in the distinction between the perceptible and the designation and the failure to mediate discursively between the two. With the inception of Dada-Zurich - at the intersection between literary and art studies, comparative studies, image-text theory and philosophy - the relationship between modernity and avant-garde as well as between avant-garde and Dadaism was redefined. This redefinition was a consequence of the scandalous aesthetic theoretical insights of Dada Zurich, which concretized in practical (...) and poetic form an aesthetic theory that in itself is aesthetic, and developed an aesthetic-theoretical understanding in which aisthesis takes up a central position. Dada uses the avant-garde as material. The aesthetic theoretical potential of Dada Zurich in turn had an impact not only on the artefacts that were actually used and aesthetically reflected by Dada, but on all modern - including avant-garde - artefacts. German description: Was bedeutet Dada? Die Antwort liegt in der Differenz von Wahrnehmbarem und Bezeichnung und deren scheiternder diskursiven Vermittlung. Mit der Konstitution des Gegenstandes Dada-Zurich - im Schnittfeld von Literatur- und Kunstwissenschaft, Komparatistik, Bild-Text-Theorie und Philosophie - wird das Verhaltnis von Moderne und Avantgarde sowie von Avantgarde und Dada neu bestimmt. Diese Neubestimmung resultiert aus der Erkenntnis der asthetisch-theoretischen Form Dada-Zurichs, deren Konstitution das theoretische Skandalon Asthetischer Theorie (als einer Theorie, die selber asthetisch wird) in praktischer und poietischer Form konkretisiert. Sie entwickelt eine asthetisch-theoretische Erkenntnisform, in der Aisthesis eine zentrale Stellung einnimmt. Dada nutzt die Avantgarde als Material. Das asthetisch-theoretische Potential Dada-Zurichs wirkt dabei nicht nur zuruck auf die von Dada tatsachlich verwendeten (asthetisch reflektierten), sondern auf alle modernen - auch avantgardistischen - Artefakte. (shrink)

This book challenges the standard view that modern hermeneutics begins with Friedrich Ast and Friedrich Schleiermacher, arguing instead that it is the dialectic of reflective and teleological reason in Kant’s Critique of Judgment that provides the actual proto-hermeneutic foundation. It is revolutionary in doing so by replacing interpretive truth claims by the more appropriate claim of rendering opaque contexts intelligible. Taking Gadamer’s comprehensive analysis of hermeneutics in Truth and Method (1960) as its point of departure, the book turns to Kant’s (...) Critiques, reviewing his major concepts as a coherent system in relation to his sensus communis. At the heart of the book is the interaction between reflective, bottom-up search and teleological, top-down interpretative projection as provided in Part II of the third Critique. This text contends that Kant’s broad definition of nature invites the liberation of the reflective-teleological judgment from its biological exemplifications and so permits us to establish its generalised status as a path-breaking, methodological tool. Kant’s dialectic of reflective search and meaning bestowing, stipulated teleology is asserted to anticipate a series of motifs commonly associated with hermeneutics. Figures covered include Dilthey, Husserl, Ingarden, Heidegger, Gadamer, Apel, Habermas, Ricoeur, Derrida, Foucault, Lyotard, Deleuze, Vattimo, Nancy and Caputo. Their collective contributions to interpretation allow for a review of the evolution of hermeneutics from the perspective of the Kantian critique of the limitations of human cognition. The book is written for the informed, general reader, but will likewise appeal to advanced undergraduate and graduate students as well as researchers in the humanities and social sciences. (shrink)

The theme of the philosopher as therapist dominates Nietzsche's entire opus, from his earliest writings to the Zarathustra period and beyond. Nietzsche wishes to hasten the coming and future sanctification of a new type of synthetic human being, and his entire teaching is shaped by his own struggles against illness.Yet few Nietzsche scholars have paid this crucial therapeutic element of his thought sufficient attention. This collection of essays by leading scholars in the field is composed around the Nietzschean insight, which (...) has its roots in the Hippocratic tradition of ancient medicine, that beliefs, behaviours, ideals and patterns of striving are not things for which individuals or even cultures are responsible. Rather, they are symptoms of what an individual or culture is, which symptoms require diagnostic interpretation and evaluation. The book identifies three principal approaches in Nietzsche's philosophy: diagnostic, prognostic and therapeutic. Each essay takes up this essential insight into Nietzsche's therapeutic philosophy from a different perspective and collectively they reveal an array of insightful approaches to self-induced enhancement, for both individuals and cultures. (shrink)

Contemporary philosophers of mind tend to assume that the world of nature can be reduced to basic physics. Yet there are features of the mind consciousness, intentionality, normativity that do not seem to be reducible to physics or neuroscience. This explanatory gap between mind and brain has thus been a major cause of concern in recent philosophy of mind. Reductionists hold that, despite all appearances, the mind can be reduced to the brain. Eliminativists hold that it cannot, and that this (...) implies that there is something illegitimate about the mentalistic vocabulary. Dualists hold that the mental is irreducible, and that this implies either a substance or a property dualism. Mysterian non-reductive physicalists hold that the mind is uniquely irreducible, perhaps due to some limitation of our self-understanding. In this book, Steven Horst argues that this whole conversation is based on assumptions left over from an outdated philosophy of science. While reductionism was part of the philosophical orthodoxy fifty years ago, it has been decisively rejected by philosophers of science over the past thirty years, and for good reason. True reductions are in fact exceedingly rare in the sciences, and the conviction that they were there to be found was an artifact of armchair assumptions of 17th century Rationalists and 20th century Logical Empiricists. The explanatory gaps between mind and brain are far from unique. In fact, in the sciences it is gaps all the way down.And if reductions are rare in even the physical sciences, there is little reason to expect them in the case of psychology. Horst argues that this calls for a complete re-thinking of the contemporary problematic in philosophy of mind. Reductionism, dualism, eliminativism and non-reductive materialism are each severely compromised by post-reductionist philosophy of science, and philosophy of mind is in need of a new paradigm. Horst suggests that such a paradigm might be found in Cognitive Pluralism: the view that human cognitive architecture constrains us to understand the world through a plurality of partial, idealized, and pragmatically-constrained models, each employing a particular representational system optimized for its own problem domain. Such an architecture can explain the disunities of knowledge, and is plausible on evolutionary grounds. (shrink)

Shaftesburys Dialog «The Moralists», ein Schlüsseltext der englischen Literatur und Ästhetik des frühen achtzehnten Jahrhunderts, ist bisher nur ideengeschichtlich interpretiert worden. Die vorliegende Studie zeichnet anhand weitgehend unbekannter Quellen aus dem Shaftesbury-Nachlass zum erstenmal die ebenso langwierige wie komplizierte Genese und Druckgeschichte des Textes nach. Shaftesburys hier erstmals veröffentlichte Briefe und Anweisungen an den Drucker und Verleger John Darby werfen neues Licht auf den Wandel der Typographie und der Buchgestaltung in der Epoche des englischen Neoklassizismus.

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 58 Heft: 4 Seiten: 574-577.

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 2 Seiten: 298-304.

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 4 Seiten: 559-568.

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 61 Heft: 1 Seiten: 107-118.

It makes sense to review these two books together since they both address the concept of semiotranslation, Dinda L. Gorlée extending her previous writings on the subject by adding intermedial intertextuality argued as 'transduction', and Douglas Robinson subjecting semiotranslation to a sustained critique before offering his own icotic position.In agreement with her previous publications, Gorlée rejects any notion of translation as a simple substitution of linguistic expressions. Instead, the translation process and its results are seen as non-symmetrical, forever changing over (...) time and between cultures. 'Translation' now encompasses a broad spectrum of transformations from intralingual paraphrase to intermedial... (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 61 Heft: 3 Seiten: 414-428.

Seit dem byzantinischen Bilderstreit und dem Bildersturm der Reformation ist nicht mehr in solcher Intensität über Bilder nachgedacht worden wie in den letzten Jahrzehnten. Neben der Archäologie und der Kunstgeschichte haben sich zahlreiche weitere Fächer an Fragestellungen rund um das Bild geradezu festgebissen. Angesichts dessen geht einer der bedeutendsten Kunsthistoriker der Gegenwart der Frage nach, warum Begriff und Geltung sowie Macht und Ohnmacht von Bildern so hartnäckig verfolgte Themen unserer Tage geworden sind.