Early versions of satellite and radiosonde datasets suggested that the tropical surface had warmed more than the troposphere, while climate models consistently showed tropospheric amplification of surface warming in response to human-caused increases in greenhouse gases. We revisit such comparisons here using new observational estimates of surface and tropospheric temperature changes. We find that there is no longer a serious discrepancy between modeled and observed trends in the tropics. Our results contradict a recent claim that all simulated temperature trends in (...) the tropical troposphere are inconsistent with observations. This claim was based on the use of older radiosonde and satellite datasets and on two methodological errors: the neglect of observational trend uncertainties introduced by interannual climate variability and application of an inappropriate statistical “consistency test”.This emerging reconciliation of models and observations has two primary explanations. First, because of changes in the treatment of buoy and satellite information, new surface temperature datasets yield slightly reduced tropical warming relative to earlier versions. Second, recently developed satellite and radiosonde datasets now show larger warming of the tropical lower troposphere. In the case of a new satellite dataset from remote sensing systems, enhancedRSS warming is due to an improved procedure of adjusting for inter-satellite biases. When the RSS-derived tropospheric temperature trend is compared with four different observed estimates of surface temperature change, the surface warming is invariably amplified in the tropical troposphere, consistent with model results. Even if we use data from a second satellite dataset with smaller tropospheric warming than in remote sensing systems RSS, observed tropical lapse rates are not significantly different from those in all model simulations.Our results contradict a recent claim that all simulated temperature trends in the tropical troposphere and in tropical lapse rates are inconsistent with observations. This claim was based on the use of older radiosonde and satellite datasets and on two methodological errors: the neglect of observational trend uncertainties introduced by interannual climate variability and application of an inappropriate statistical “consistency test”. (shrink)

Es ist ein aufHilliger Zug in der heutigen intellektuellen Welt, daß an vielen Orten und in vielen Zusammenhängen die Rolle und die Wichtigkeit der Sprache betont oder neu hervorgehoben wird. Die Reaktionen auf dieses gestiegene und noch weiter steigende Interesse sind, soweit es die eigentlich sprachorientierten Disziplinen betrifft, unterschied lich: Die neueren Philologien haben immer dann, wenn sie in modernerer Ausrichtung betrieben und vertreten werden, die sprachlichen Gegebenheiten ihrer Objektbasis, also ihrer kulturrelevanten Texte, mitzuberücksichtigen versucht; die Sprachwissenschaft selbst hat im (...) Rahmen ihrer speziellen Ausprägung einer Allgemeinen Sprachwissenschaft ex officio mit der Sprache als solcher zu tun und z. B. in der Erforschung sprachlicher Universalien bestimmten universellen und generellen Zügen Rechnung getragen; die Philosophie schließlich hat nicht nur im Rahmen sprachphilosophischer Fragen über Sprache reflektiert, und innerhalb der Sprachphilosophie selbst hat sich die Erkenntnis durchzusetzen begonnen, daß eine Anerkennung und Berücksichtigung allgemein-lingu istischer Ergebnisse auch für philosophische Sprachreflexionen von Wert sein kann. Die vorliegende Arbeit gehört in diese letztgenannte Gruppe und verbindet philosophische Problem-mit linguistischer Sachkenntnis. Die Arbeit erhält damit einen besonderen Wert: Kann sie einerseits zu einer Modifi kation und Differenzierung philosophischer Problemstellungen anregen, so kann sie andrerseits zu einer Erweiterung des linguistischen Gesichtspunktspektrums beitragen. über die Konsequenzen philosophischerseits werden diejenigen urteilen, aus deren Be reich die Arbeit hervorgegangen und zu deren Anregung sie geschrieben ist, d. h. die Philosophen als Sachwalter spezifisch philosophischer Thematik. (shrink)

Open peer commentary on the target article “From Objects to Processes: A Proposal to Rewrite Radical Constructivism” by Siegfried J. Schmidt. Upshot: The critique of Western metaphysics, the definition of the sign as an inseparable unity of signified and signifier, the insight that language is a form of life, the deconstruction of the subject, the banning of human beings from the social system, and the appearance of non-human actors have made the traditional distinctions between real/unreal, subject /object, society/nature, and (...) thought/action obsolete. The global map of meaning has to be redrawn. Siegfried J. Schmidt takes on this task in the name of a rewriting of radical constructivism. But is rewriting enough? Do the new differences introduced in place of the old ones “really” make a difference? (shrink)

Barion, J. Was es heisst, ein Philosoph zu sein.--Flach, W. Die Objektivität der Erkenntnis.--Schmidt, G. Die Transzendentalität des Seingedankens.--Winterhager, E. Das Sich-Haben des Subjekts.--Hartmann, K. Analytische und kategoriale Transzendentalphilosophie.--Marx, W. Systemidee und die Problematik ihrer Begründung.--Röd, W. Transzendentalphilosophie und deskriptive Philosophie als wissenschaftliche Theorien.--Vuillemin, J. Caractères et fonctions des signes.--Ritzel, W. Zur Theorie praktischer Wissenschaft.--Hufnagel, E. Relationen--zum Streit um die pädagogische Anthropologie.--Derbolav, J. Politik und Moral.--Wolandt, G. Standpunkte der Kunstphilosophie.

Theorien der "Anerkennung" zeichnen sich durch eine außergewöhnliche Leistungsstärke aus. In den letzten Jahren haben sie die Forschung auf den Gebieten der Moralphilosophie, der Politischen Philosophie und der Sozialphilosophie, aber auch auf denen der Psychologie und der Sozialwissenschaften sowohl thematisch als auch methodisch sehr stark bereichert. Viele dieser Theorien versuchen zudem, Überlegungen, die von klassischen Autoren wie Fichte oder Hegel entwickelt wurden, für die aktuelle Diskussion systematisch fruchtbar zu machen. Dieser Konstellation trägt der vorliegende Band Rechnung. Durch eine Verzahnung von (...) systematischen und philosophiegeschichtlichen Überlegungen leistet er einen wesentlichen Beitrag zur Lösung und Weiterentwicklung aktueller anerkennungstheoretischer Probleme und Fragestellungen sowie zu einer Neuinterpretation klassischer philosophischer Texte. Aufgrund seines thematischen Zuschnitts ist das Buch nicht nur für Philosophen, sondern auch für Sozialwissenschaftler von großem Interesse. Mit Beiträgen von: J. Bernstein, D. Brudney, J.-Ph. Déranty, N. Fraser, A. Honneth, H. Ikäheimo, A. Laitinen, F. Neuhouser, T. Pinkard, M. Quante, E. Renault, H.-C. Schmidt am Busch, L. Siep, A. Wildt und Ch. F. Zurn. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Visionary Approach: Lynn A. De Silva and The Prospects for Buddhist-Christian Encounter ed. by Elizabeth J. Harris and Perry Schmidt-LeukelLeo D. LefebureA VISIONARY APPROACH: LYNN A. DE SILVA AND THE PROSPECTS FOR BUDDHIST-CHRISTIAN ENCOUNTER. Edited by Elizabeth J. Harris and Perry Schmidt-Leukel. Sankt Ottilien: EOS, 2021. 390 pp.This volume presents essays exploring the legacy of Lynn A. de Silva (1919–1982), a Methodist pastor and biblical (...) scholar in Sri Lanka who was an important pioneer of Buddhist-Christian studies. Most of the chapters are based on presentations at the conference of the European Network of Buddhist-Christian Studies that met at the Benedictine Archabbey of St. Ottilien in 2019. Some of the authors, including Wesley Ariarajah, Aloysius Pieris, and Shantha de Silva (youngest son of Lynn de Silva), knew de Silva personally and offer warm tributes to his memory. Other authors work for institutions that carry on the types of projects that de Silva pioneered: Marshal Fernando is the Director of the Ecumenical Institute for Study and Dialogue, which de Silva founded and directed from 1962–1982; Indunil J. Kodithuwakku Kankanamalage, who is from Sri Lanka, serves as the Secretary of the Pontifical Council for Interreligious Dialogue; and Peniel Rajkumar leads the Interreligious Dialogue and Cooperation Programme of the World Council of Churches.Some authors examine how de Silva developed and modified his understanding of the relationship between Buddhist and Christian perspectives. In his early work in the 1960s, de Silva responded to Buddhist misunderstandings of Christian faith and practice. In the 1970s, he explored how Buddhist teachings could be related to biblical and Christian perspectives in ways that could enhance Christian faith. Toward the end of his life de Silva pondered the degree to which Buddhist and Christian perspectives could be relativized and harmonized.Benedictine Abbot Petrus Hohensteiger traces the development of de Silva's responses to Buddhist belief in reincarnation. De Silva came to reject traditional Protestant Christian eschatology that teaches that a single lifetime will be followed by eternal heaven or hell; but he also rejected Theravada belief in rebirth. Instead, while remaining a Protestant Christian, he developed a belief in purgatory that allowed for self-purification and growth in sanctity after death. De Silva interpreted Buddhist belief in rebirth and Christian belief in resurrection as symbolic pointers toward a single, shared truth of self-negating, self-emptying love.Andreas Nehring focuses on de Silva's study of Buddhism as a popular religion combining Buddhist perspectives with folk religious practices. Drawing on the critical hermeneutics of Paul Ricoeur, Nehring emphasizes the ways in which de Silva's [End Page 403] sympathetic attention to folk Buddhism can shift the dialogue between Buddhists and Christians in positive ways. Gudrun Löwner explores how de Silva turned to visual art and aesthetics to promote mutual understanding between Buddhists and Christians. Amos Yong reflects on de Silva's pneumatological anthropology in conversation with Theravada Buddhists, mentioning the shared effort to find an alternative to eternalism or nihilism. While noting many points of convergence, Yong finds an important difference from Theravada anthropology in de Silva's eschatological interpretation of the corporate and resurrected Spiritual Body of the Apostle Paul.Kurt Gakuro Krammer reflects on how Buddhist-Christian dialogue can change one's understanding of the human being. Observing that most European Buddhists have thus far avoided dialogue, he proposes that de Silva can offer a helpful model of dialogical understanding but also poses the pointed question of whether dialogue has any soteriological impact, such as upon efforts toward social action. This volume is a very important contribution that will be of interest to all persons involved in Buddhist-Christian dialogue.Leo D. LefebureGeorgetown UniversityCopyright © 2022 University of Hawai'i Press... (shrink)

There is now a considerable literature on Michel Foucault but this is the first monograph which explicitly addresses his influence and impact upon education. Personal autonomy has been seen as a major aim, if not the aim of liberal education. But if Foucault is correct that personal autonomy and the notion of the autonomous person are myths, then the pursuit of such an aim by educationalists is misguided. The author develops this critique of personal autonomy and liberal education from the (...) writings of Foucault, and also considers Foucault's own educational practices. The author, James Marshall, who lives in New Zealand, has already written several articles for academic journals on Foucault. (shrink)

Every living science, especially in its early stages, is compelled to devise fresh terms, either by coining new words or by giving new meanings to old ones. Unless and until these fresh terms become absorbed in the vocabulary of everyday speech, their unfamiliarity makes them a target for the shafts of the humourist. There can be no doubt that in the late fifth century B.C. literary criticism was still a new science. We can trace its beginnings in the treatises of (...) the Sophists, many titles of which have been handed down to us. Strepsiades' lesson in metric, though of itself amusing enough, would certainly gain in topical appropriateness if enacted at a time when such investigations were not only much in the air, but were still novel. And the whole ‘Agon’ of the Frogs, the character of which is forecasted in lines 796–802, depicts in the strongest colours the contrasted views of technician and inspirationist. We should therefore naturally expect a play of such a kind, written at such a time, to be full of technical jargon, barely understood by the ‘man in the street,’ and forming the object of his half-contemptuous amusement. That is, I believe, exactly what we do find, to an extent insufficiently recognized. Professor Radermacher, in his recent edition of the Frogs, has rendered valuable service by pointing out the frequent occurrence in that play of technical terms which meet us later in Dionysius of Halicarnassus and other critics. But I believe that technical language lurks unsuspected in many other passages, though the precise meaning may often be beyond recovery. (shrink)

nature of personality and the structure of personality are distinguished, and the thesis that mainstream personality theories in psychology debate structure but not nature is illustrated with definitions. Mainstream theories assume that person ality is an inner determinant of behavior, but according to views in psychiatry, phenomenology and radical behaviorism the nature of personality is transactional. The theory of reinforcement schedules proposes general mechanisms of transac tions, and phenomenology gives particular transactions meaning. Interactionism, which locates personality in the person and (...) the situation, contributes measurement to transactionalism but its paradigmatic status is ambiguous because it implies an internal storage system for behavior. (shrink)

Professor Linsay has called my attention to the need for an examination of these compounds, with a view to ascertaining whether they are ever used in the Singular by Latin writers, or always in the Plural. From a scholium, probably by Donatus, on Aen. X. 173: insula inexhaustis Chalybum generosa metallis, has come a gloss which appears in the Ansileubus Glossary in two forms: FR 205 Frofra : insula Tirreno mari in quo ferrifodina exercentur, RU 77 Rufa: insula Tirreni maris (...) in qua ferrifodina exercetur. (shrink)