Reviews/interviews/contributors Tributes to Professor Andrzej Kopcewicz - Agnieszka Salska New Media Effects on Traditional News Sources: A Review of the State of American Newspapers - Richard Profozich Review of The Body, ed. by Ilona Dobosiewicz and Jacek Gutorow - Grzegorz Kość “Taste good iny?”: Images of and from Australian Indigenous Literature - Jared Thomas Speaks with Teresa Podemska-Abt Engaging the “Forbidden Texts” of Philosophy - Pamela Sue Anderson Talks to Alison Jasper.

Tributes to Professor Andrzej Kopcewicz - Agnieszka Salska New Media Effects on Traditional News Sources: A Review of the State of American Newspapers - Richard Profozich Review of The Body, ed. by Ilona Dobosiewicz and Jacek Gutorow - Grzegorz Kość “Taste good iny?”: Images of and from Australian Indigenous Literature - Jared Thomas Speaks with Teresa Podemska-Abt Engaging the “Forbidden Texts” of Philosophy - Pamela Sue Anderson Talks to Alison Jasper.

This article identifies the author of an anonymous 1751 pamphlet and a group of associated letters to The Gentleman's Magazine as one Thomas Daniel, a customs officer at Sunderland and amateur philosopher. It explores the form of immaterialism Daniel presented, in relation to the views of Malebranche, Newton, Berkeley, Arthur Collier, and Jonathan Edwards.

As one of the three sources of the moral act in Aquinas’s philosophy, intention is fundamental to the understanding of his ethics. And while intention’spsychological and linguistic dimensions have been appreciated recently, after the appearance of Anscombe’s Intention, the Aristotelian physical framework ofAquinas’s thought on the issue has been neglected. Taking only the end of the agent into account in intentional analysis has led to incorrect interpretations of moral action, particularly among new natural law theorists. In this paper, I propose (...) an understanding of intentio and praeter intentionem in Aquinas that elucidates his distinctions regarding justified killing, as well the bearing of intention in intentional action and moral acts. (shrink)

v. 1. Kierkegaard. Nietzsche. Husserl. Heidegger.--v. 2. Scheler. Buber. Jaspers. Sartre.

The Artist and Religion in the Contemporary World Although we begin with the words of the poet Henry Vaughan, it is the visual artists above all who know and see the mystery of the Creation of all things in light, suffering for their art in its blinding, sacrificial illumination. In modern painting this is particularly true of van Gogh and J.M.W. Turner. But God speaks the Creation into being through an unheard word, and so, too, the greatest of musicians, as (...) most tragically in the case of Beethoven, hear their sublime music only in a profound silence. The Church then needs to see and listen in order, in the words of Heidegger, to learn to "dwell poetically on earth" before God. To dwell thus lies at the heart of its life, liturgically and in its pastoral ministry, as illustrated in the poetry of the English priest and poet, David Scott. This can also be seen as a "letting go" before God and an allowing of a space in which there might be a "letting the unsayable be unsaid" and order found even over the abyss. This is what Vladimir Nabokov has called "the marvel of consciousness" which is truly a seeing in the darkness. The poet, artist and musician can bring us close to the brink of the mystery, and thus the artist is always close to the heart of the church's worship and its ministry of care where words meet silence, and light meets darkness. Such, indeed, is the true marvel of consciousness in the ultimate risk which is the final vocation of the poet and artist, as it was of Christ himself, and all his saints. The church must be ever attentive to the deeply Christocentric ministry of art and the creative power of word and image in the letting the unsayable be unsaid. With the artist we may perhaps stand on Pisgah Height with Moses with a new imaginative perception of the divine Creation. The essay concludes on a personal note, drawing upon the author's own experience in retreat in the desert, with a reminder of the thought of Thomas Merton, a solitary in the community of the Church. (shrink)

Although we begin with the words of the poet Henry Vaughan, it is the visual artists above all who know and see the mystery of the Creation of all things in light, suffering for their art in its blinding, sacrificial illumination. In modern painting this is particularly true of van Gogh and J.M.W. Turner. But God speaks the Creation into being through an unheard word, and so, too, the greatest of musicians, as most tragically in the case of Beethoven, hear (...) their sublime music only in a profound silence. The Church then needs to see and listen in order, in the words of Heidegger, to learn to "dwell poetically on earth" before God. To dwell thus lies at the heart of its life, liturgically and in its pastoral ministry, as illustrated in the poetry of the English priest and poet, David Scott. This can also be seen as a "letting go" before God and an allowing of a space in which there might be a "letting the unsayable be unsaid" and order found even over the abyss. This is what Vladimir Nabokov has called "the marvel of consciousness" which is truly a seeing in the darkness. The poet, artist and musician can bring us close to the brink of the mystery, and thus the artist is always close to the heart of the church's worship and its ministry of care where words meet silence, and light meets darkness. Such, indeed, is the true marvel of consciousness in the ultimate risk which is the final vocation of the poet and artist, as it was of Christ himself, and all his saints. The church must be ever attentive to the deeply Christocentric ministry of art and the creative power of word and image in the letting the unsayable be unsaid. With the artist we may perhaps stand on Pisgah Height with Moses with a new imaginative perception of the divine Creation. The essay concludes on a personal note, drawing upon the author's own experience in retreat in the desert, with a reminder of the thought of Thomas Merton, a solitary in the community of the Church. (shrink)

Normal convictions are formed in a context of social living and common knowledge. Immediate experience of reality survives only if it can fit into the frame of what is socially valid or can be critically tested. … Each single experience can always be corrected but the total context of experience is something stable and can hardly be corrected at all. The source for incorrigibility therefore is not to be found in any single phenomenon by itself but in the human situation (...) as a whole, which nobody would surrender lightly. If socially accepted reality totters, people become adrift.As Jaspers indicates in this quotation on incorrigibility, delusions may not be regarded as mere disorders of thinking, reasoning or... (shrink)

The distinction of „understanding“ and „explaining“, formulated by Karl Jaspers in his „General Psychopathology“, has had a lasting effect on psychiatry. As a result, phenomenological, hermeneutic, or psychodynamic approaches have often been accorded only descriptive or epiphenomenal status, while the actual causes of mental illness have been sought in neurobiologically or genetically based explanations. In contrast, this paper defends the explanatory role of understanding and phenomenological approaches. To this end, two levels of explanation are distinguished and shown to be equally (...) justified in principle, namely, motivational explanation at the macro-level and physical explanation at the micro-level. The actual causal role of motivational, i.e., understandable connections is then demonstrated by means of a conception of circular causality, which includes downward causality. Finally, the explanatory role of phenomenological analyses is also shown in psychotic disorders that refuse motivational understanding, using the example of schizophrenic delusion. (shrink)

Different forms of methodological and ontological naturalism constitute the current near-orthodoxy in analytic philosophy. Many prominent figures have called naturalism a image, a Weltanschauung, or even a “philosophical ideology”. This suggests that naturalism is indeed something over-and-above an ordinary philosophical thesis. However, these thinkers fail to tease out the host of implications this idea – naturalism being a worldview – presents. This paper draws on remarks of Dilthey and Jaspers on the concept of worldviews in order to demonstrate that naturalism (...) as a worldview is a presuppositional background assumption which is left untouched by arguments against naturalism as a thesis. The concluding plea is to re-organize the existing debate on naturalism in a way that treats naturalism not as a first-order philosophical claim, but rather shifts its focus on naturalism’s status as a worldview. (shrink)

2013 sees the centenary of Jaspers' foundation of psychopathology as a science with the publication of his magnum opus the Allgemeine Psychopathologie (General Psychopathology), Many of the issues concerning methodology and diagnosis are today the subject of much discussion and debate. This volume brings together leading psychiatrists and philosophers to discuss the impact of this volume, its relevance today, and the legacy it left.

In the decades since Martin Heidegger's death, many of his early writings--notes and talks, essays and reviews--have made it into print, but in such scattershot fashion and erratic translation as to mitigate their usefulness for understanding the development, direction, and ultimate shape of his work. This timely collection, edited by two preeminent Heidegger scholars, brings together in English translation the most philosophical of Heidegger's earliest occasional writings from 1910 to the end of 1927. These important philosophical documents fill out the (...) context in which the early Heidegger wrote his major works and provide the background against which they appeared. Accompanied by incisive commentary, these pieces from Heidegger's student days, his early Freiburg period, and the time of his Marburg lecture courses will contribute substantially to rethinking the making and meaning of _Being and Time. _The contents are of a depth and quality that make this volume the collection for those interested in Heidegger's work prior to his masterwork. The book will also serve those concerned with Heidegger's relation to such figures as Aristotle, Dilthey, Husserl, Jaspers, and Löwith, as well as scholars whose interests are more topically centered on questions of history, logic, religion, and truth. Important in their own right, these pieces will also prove particularly useful to students of Heidegger's thought and of twentieth-century philosophy in general. (shrink)

[1] The phenomenology of Edmund Husserl -- The existential philosophy of Albert Camus -- The existenz philosophy of Karl Jaspers -- The philosophy of Gabriel Marcel -- The philosophy of Martin Heidegger -- v. 2. The existential philosophy of Søren Kierkegaard -- The existential philosophy of Ortega y Gasset -- The philosophy of Martin Buber -- The existential philosophy of Nicolas Berdyaev -- The philosophy of Paul Ricoeur.

It was the integration of mythos, ethos and logos that determined the unity of Hellenic culture. The mythos of ways of being in the world gave determination to the ethos of ways of acting in community and the logos of accounting for what went on in the world. The primary expressions of this integration were the divine enlightenments of the poesis of interpretation which were acted out in public performance. The disintegration came with the pluralization of cultures in the Hellenistic (...) period, when there were acknowledged multiple cultures, and even as early as Plato, Isocrates and Aristotle, rhetoric and argument displaced mythos as the basis for logos and ethos. In the century gone by we have seen several anti-mythical movements that have been adversarial to cultural integration. Religious fundamentalism rejects mythos in favor of literalism. Positivism rejects mythos in favor of empiricism. Existentialism rejects mythos as “bad faith”. But, as Jaspers’ critique of Bultmann’s de-mythologicalization project made clear, each of these moves amounted to an attempt at re-mytholization of our ways of being in the world. Alasdair MacIntye early exposed how the integration of mythos, ethos and logos were rooted in performance. Later, in After Virtue, he lamented their disintegration. Berdyaev’s retreat to The New Middle Ages and Tillich’s embracing of the notion of a “broken myth” offer their resolutions, but no comprehensive plan. The Jew who continues to enact “we were together in the land of Egypt” and the Christian who “sups with the risen Lord” still ritualistically cling to a performance of a mythos in our secularized post-modern age, but find little carry-over to ethos and logos. The search for meaning remains the task of integrating mythos, ethos and logos in performance. (shrink)

The purpose of this book is to make a contribution toward an understanding of some of the issues raised in the contemporary dialogue between philosophy and theology. I have concentrated in particular on the dialogue between Karl Jaspers, a philosopher, and Rudolf Bultmann, a theologian.

It has often been emphasised that psychiatry is still an ‘expertise’ and has not yet reached the status of a science. Science calls for systematic, conceptual thinking which can be communicated to others. Only in so far as psychopathology does this can it claim to be regarded as a science. What in psychiatry is just expertise and art can never be accurately formulated and can at best be mutually sensed by another colleague. It is therefore hardly a matter for textbooks (...) and we should not expect to find it there. This quotation indicates that Jaspers was immersed in a major debate in nineteenth century philosophy of science: the Methodenstreit. His dismissive comments about the ‘art’ of psychiatry set the .. (shrink)

Austin Harrington’s monumental investigation into the ‘radical centrists’ of the Weimar Republic is discussed in terms of key themes such as universalism, cosmopolitanism, and the critique of Eurocentrism that still resonate with recent debates. Contrasting the voices of lesser known critical intellectuals from this period such as Karl Jaspers and Kark Mannheim with the political writings of Max Weber and Georg Simmel, as well as with the reactionary positions of Carl Schmitt and Martin Heidegger, Harrington’s book affords a useful critical (...) perspective on ‘protesting the West’, yesterday and today. (shrink)

Die Eule der Minerva beginnt ihren Flug bekanntlich in der einbrechenden Dämmerung. Doch steht uns demnächst eine Morgen- oder eine Abenddämmerung bevor? Auf Thomas Wendts Frage hin haben sich im März 2019 dem Institut für Philosophie der Universität Leipzig verbundene Philosophen zu einer Arbeitstagung versammelt, um die theoretische und praktische Reichweite epochenbezogener Reflexionen in der Philosophie auszumessen. Ihre systematischen wie historischen Positionen, die dieser Sammelband vereinigt vorlegt, können unterschiedlicher kaum sein. Von der nachdrücklichen Forderung nach einem eingreifenden Denken bis (...) hin zu bedächtiger Reflexion vergangener Epochen, von Platon über Hegel bis Jaspers geben die Beiträge eine Bandbreite philosophischer Perspektiven wieder, die geradezu nach weiterer Diskussion ruft"--Page 4 of cover. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Why is there something rather than nothing? This form of the metaphysical question adopted by Heidegger has become quite popular. And that is very understandable; for in a world where man has it within his power to destroy the whole human race, the contingency of creatures is brought home to us with brutal clarity. Strictly speaking, however, the question is metaphysical nonsense: I may ask why I exist, why others exist, but not why being, reality, exists—it has no meaning. An (...) absolute must exist. The real question is: what kind is this absolute? Can we get any real knowledge about it, and if so, how? (shrink)

Die Frage, ob Karl Jaspers ein Kantianer ist, wird nicht nur kompetente Jasperskenner überraschen, sondern auch die meisten Philosophiehistoriker, die mit der Geschichte der Philosophie der Neuzeit und Moderne vertraut sind. Denn einerseits werden nicht nur die meisten Jasperskenner, sondern auch die meisten Philosophiehistoriker überhaupt, diese Frage zunächst einmal mit einem gewissen Recht verneinen. Denn der überlieferten Lehrmeinung zufolge, war Jaspers kein Kantianer, sondern ein Existenzphilosoph. Andererseits werden vermutlich die meisten Jasperskenner und Philosophiehistoriker zugestehen, dass Kant für Jaspers zumindest einer (...) der wichtigsten Philosophen war, wenn nicht sogar der wichtigste Philosoph überhaupt. Das alleine reicht aber kaum aus, um Jaspers als einen Kantianer aufzufassen. Denn wer Jaspers als einen Kantianer bezeichnet, wird damit nicht nur meinen, dass Jaspers unter allen großen Philosophen immer noch Kant am nächsten stand und ihn am meisten schätze, sondern auch dass er selbst philosophische Auffassungen und Überzeugungen vertreten hat, die dem überlieferten Idealtypus eines Kantianers entsprechen. In diesem idealtypischen Sinne können und dürfen wir zumindest aus heuristischen Gründen z.B. Augustinus, Plotin und Bonaventura als Platoniker sowie Thomas von Aquin, Trendelenburg und Brentano als Aristoteliker bezeichnen. In diesem idealtypischen Sinne können und dürfen wir auch fragen, in welchem Sinne man Jaspers eher als einen Platoniker oder als einen Aristoteliker verstehen kann. Und in diesem Sinne kann man dann auch mit gewissen Fug und Recht fragen, ob Jaspers den wesentlichen Grundzügen seines Philosophierens zufolge ein Kantianer ist. (shrink)

Karl Jaspers gehört zu den Ziehvätern der Psychopathologie, einer der Grundlagenwissenschaften der Psychiatrie. In diesem Zusammenhang wird gemeinhin auf sein systematisches Lehrbuch verwiesen, die Allgemeine Psychopathologie von 1913. Die wesentlichen Züge seiner Methodologie und den Gegenstand der neuen Wissenschaft fixierte Jaspers jedoch schon in den hier versammelten Arbeiten, die zwischen 1909 und 1913 erschienen: Seine Kritik am dominanten Reduktionismus und an der damals noch jungen Psychoanalyse sind in diesen Texten bereits gültig formuliert, ebenso - und nicht zuletzt - die Dichotomie (...) zwischen Erklären und Verstehen. Neben der Dissertation “Heimweh und Verbrechen” enthält der vorliegende Band unter anderem den bahnbrechenden und wirkungsvollen Aufsatz “Die phänomenologische Forschungsrichtung in der Psychiatrie” sowie die bis heute kontrovers diskutierte Abhandlung “Kausale und 'verständliche' Zusammenhänge zwischen Schicksal und Psychose bei der Dementia praecox (Schizophrenie)”. Der Kommentar verortet die einzelnen Beiträge sowohl im wissenschaftshistorischen als auch im werkgeschichtlichen Kontext. (Quelle: buchhandel.de). (shrink)

Professeur de philosophie et de psychiatrie à l’université de Heidelberg, titulaire de la chaire Karl Jaspers, Thomas Fuchs demeure relativement peu connu en France en dépit de sa notoriété internationale et l’importance de ses travaux d’inspiration phénoménologique. Ecology of the Brain correspond à une version remaniée d’un premier ouvrage écrit tout d’abord en allemand, Das Gehirn – ein Beziehungsorgan. Eine phänomenologisch-ökologische Konzeption (2008), traduit une première fois en angla...

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

This volume brings together for the first time a significant number of Reid's manuscript papers on natural history, physiology and materialist metaphysics. An important contribution not only to Reid studies but also to our understanding of eighteenth-century science and its context.

Nicht Themen, Schulen und Epochen, sondern der philosophierende Mensch steht im Zentrum von Jaspers' Philosophiegeschichte. Und dazu zahlen nicht nur Platon und Kant, sondern eben auch Jesus und - aus der auaereuropaischen Philosophie - Buddha und Konfuzius. Dieser interkulturelle Ansatz setzt sich in der Behandlung der Metaphysik fort. So portratiert Jaspers neben Plotin und Spinoza auch Laotse und Nagarjuna. Unter Berucksichtigung der im Jaspers-Nachlass vorliegenden Originalmanuskripte erscheint der Text hier in einer um zahlreiche Abschreibfehler bereinigten Form. Im Stellenkommentar werden samtliche (...) Zitate nachgewiesen; hierauf hatte Jaspers bewusst verzichtet, dies spater aber bedauert. Auaerdem sind im Kommentar ausgewahlte Textpassagen des Manuskripts vermerkt, die Jaspers aus Platzgrunden streichen musste. Das kurze "Foreword for the American Reader", das Jaspers 1960 fur die von Hannah Arendt herausgegebene englische Ubersetzung verfasste, wird hier erstmals im deutschen Original publiziert. (shrink)

Begegnung des Verlegers mit Karl Jaspers, von K. Piper.-Philosophische Autobiographie, von K. Jaspers.- Jaspers und der Staat, von D. Sternberger.- Jaspers als geschichtlicher Denker, von G. Mann.- Jaspers in Frankreich, von J. Hersch.- Karl Jaspers und die italienische Philosophie, von L. Quattrocchi.- Die Philosophie von Karl Jaspers in Japan, von F. Hashimoto.-Karl Jaspers und der Rundfunk, von P. Meyer-Gutzwiller.- Karl Jasper's Lebensdaten.- Bibliographie der Werke und Schriften, von H. Saner [p.[173] -[216]].

Ein Pladoyer fur die Verstandigung zwischen den Religionen Mit dem Glauben an Offenbarung hat Jaspers sich schon sehr fruh auseinandergesetzt. Der Offenbarungsglaube bildete das Gegenuber, angesichts dessen ihm bewusst wurde, was er selbst den philosophischen Glauben nannte: einen Glauben an Transzendenz jenseits konfessioneller Gebundenheit, der, so die Hoffnung, imstande war, den Frieden zwischen den Religionen herzustellen, ohne bewahrte religiose Bindungen aufzulosen. Dennoch sollte es Jahrzehnte dauern, bis Jaspers das Verhaltnis zwischen philosophischem Glauben und Offenbarungsglauben in drei einschlagigen Publikationen zum Thema (...) machte. Band 13 der KJG enthalt als zentralen Text das Alterswerk 'Der philosophische Glaube angesichts der Offenbarung' (1962/63). Zur Seite gestellt sind ihm der Festschriftbeitrag 'Der philosophische Glaube angesichts der christlichen Offenbarung' (1960), der aus dem das genannte Buch hervorgegangen ist, sowie das mit Heinz Zahrnt gefuhrte Gesprach 'Philosophie und Offenbarungsglaube' (1963). Bernd Weidmann, geb. 1965, Studium der Philosophie, Germanistik und Anglistik in Heidelberg, seit 2012 wissenschaftlicher Mitarbeiter der Heidelberger Akademie der Wissenschaften. Dissertation und zahlreiche weitere Veroffentlichungen zu Jaspers. (shrink)

Main description:?"Aus den zahllosen Abhandlungen zum Werk Friedrich Nietzsche ragt die Gesamtdarstellung von Karl Jaspers immer noch als einzigartige Leistung heraus. Nietzsche wird als 'großer Philosoph' historisch und systematisch umfassend vorgestellt. Von unverminderter Aktualität ist das souveräne, auf alle verfügbaren medizinischen Daten gestützte Urteil des Psychiaters Jaspers über Nietzsches Krankheit." Prof. Dr. Volker Gerhardt.

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

Thomas Reid was a philosopher who founded the Scottish school of 'common sense'. Much of Reid's work is a critique of his contemporary, David Hume, whose empiricism he rejects. In this work, written after Reid's appointment to a professorship at the university of Glasgow, and published in 1785, he turns his attention to ideas about perception, memory, conception, abstraction, judgement, reasoning and taste. He examines the work of his predecessors and contemporaries, arguing that 'when we find philosophers maintaining that (...) there is no heat in the fire, nor colour in the rainbow … we may be apt to think the whole to be only a dream of fanciful men, who have entangled themselves in cobwebs spun out of their own brain'. Written by one of the Scottish Enlightenment's most important thinkers, this work brings to life the intellectual debates of the time. (shrink)

This book addresses the interrelation between theological thinking and the complex and diverse realms of human ideals. What are the ideals appropriate to our moment in human history, and how do these ideals derive from or relate to theological reflection in our time? In Theological Reflection and the Pursuit of Ideals internationally renowned scholars from a range of disciplines engage with these crucial questions with the intention of articulating a new and historically appropriate vision of theological reflection and the pursuit (...) of ideals for our global times. (shrink)

Thomas Aquinas produced a voluminous body of work on moral theory, and much of that work is on virtue, particularly the status and value of the virtues as principles of virtuous acts, and the way in which a moral life can be organized around them schematically. Thomas Osborne presents Aquinas's account of virtue in its historical, philosophical and theological contexts, to show the reader what Aquinas himself wished to teach about virtue. His discussion makes the complexities of Aquinas's (...) moral thought accessible to readers despite the differences between Thomas's texts themselves, and the distance between our background assumptions and his. The book will be valuable for scholars and students in ethics, medieval philosophy, and theology. (shrink)