ArgumentAnimals played an important role in the formation of psychoanalysis as a theoretical and therapeutic enterprise. They are at the core of texts such as Freud's famous case histories of Little Hans, the Rat Man, or the Wolf Man. The infantile anxiety triggered by animals provided the essential link between the psychology of individual neuroses and the ambivalent status of the “totem” animal in so-called primitive societies in Freud's attempt to construct an anthropological basis for the Oedipus complex in Totem (...) and Taboo. In the following, we attempt to track the status of animals as objects of indirect observation as they appear in Freud's classical texts, and in later revisionist accounts such as Otto Rank's Trauma of Birth and Imre Hermann's work on the clinging instinct. In the 1920s and 1930s, the Freudian conception of patients' animal phobias is substantially revised within Hermann's original psychoanalytic theory of instincts which draws heavily upon ethological observations of primates. Although such a reformulation remains grounded in the idea of “archaic” animal models for human development, it allows to a certain extent to empiricize the speculative elements of Freud's later instinct theory and to come to a more embodied account of psychoanalytic practice. (shrink)

The present article is devoted to the second part of chapter 10 of Aristotle’s De interpretatione (20 a 16-40), which mainly deals with the logical relations between statements whose predicate is finite (i. e., of the affirmative form “is P”) and statements whose predicate is infinite (i. e., of the negative form “is not-P”). I attempt to show that this part of the chapter contains both a section the text of which is corrupt (20 a 20-23) and a section which (...) is misplaced (20 a 37-40). In the former section the likely false reading of the manuscripts τῇ δὲ … ἡ ἀντι- κειμένη ὅτι … (“while from ‘…’ the opposite [statement follows] that …”) should be corrected into ἡ δὲ … τῇ ἀντικειμένῃ ὅτι … (“while ‘…’ [follows] from the opposite [statement] that …”), and the latter section should be placed immediately after the former, with which it is intimately connected. (shrink)

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Die Forschung bemüht sich zurzeit intensiv um die Rezeption Augustins im Geistesleben der vergangenen Jahrhunderte. Man denke nur an das große von Karla Pollmann geleitete Projekt des ŽOxford Guide to the Historical Reception of AugustineŽ. In der vorliegenden Abhandlung wird der erste Versuch unternommen, Augustins Wirkgeschichte auf den Konzilien in den Blick zu bekommen. Was die sogenannten ökumenischen Konzilien angeht, so bemühen wir uns um Vollständigkeit, hinsichtlich der partikularen konzentrieren wir uns auf die altkirchlichen, die mittelalterlichen vor der morgenländischen Kirchenspaltung (...) und die neuzeitlichen aus der zweiten Hälfte des 19. Jahrhunderts. (shrink)

Konzilssynopsen sind Texte, in denen die Serie der von der Kirche rezipierten ökumenischen Konzilien vorgestellt wird. Weil es solche Texte praktisch nur in der Ostkirche gibt, ist die Frage interessant, wie westliche Theologen auf diese Synopsen reagierten. Der Aufsatz untersucht zwei Beispiele solcher Reaktion aus dem 12. und 13. Jahrhundert, bei Balduin von Canterbury, dem jüngst der bisher als anonym geltende Liber de sectis haereticorum zugeschrieben werden konnte, und bei einem Anonymus aus dem Dominikanerorden, dem Verfasser eines einflussreichen Contra Graecos.

Die jüngst erschienenen „Carnets du concile" von Henri de Lubac, dem großen Wegbereiter des Zweiten Vatikanischen Konzils, gehören zu den interessantesten Tagebüchern, die über dieses Konzil verfasst wurden. Zum 3. Oktober 1965 notiert dort der Jesuit, dass der Weg, auf dem der Geist Gottes sich zwischen dem kurialistischen und säkularistischen Integrismus Bahn bricht, doch außerordentlich schmal ist. Der Artikel zeigt auf, wie es im Laufe des Konzils schließlich zu dieser Einschätzung des Tagebuchschreibers gekommen ist.