A notion of resource‐bounded Baire category is developed for the classPC[0,1]of all polynomial‐time computable real‐valued functions on the unit interval. The meager subsets ofPC[0,1]are characterized in terms of resource‐bounded Banach‐Mazur games. This characterization is used to prove that, in the sense of Baire category, almost every function inPC[0,1]is nowhere differentiable. This is a complexity‐theoretic extension of the analogous classical result that Banach proved for the classC[0, 1] in 1931. (© 2004 WILEY‐VCH Verlag GmbH & Co. KGaA, Weinheim).

Juros, H. Die "Objektschwäche" der Moraltheologie.--Nossol, A. Christsein als radikale Proexistenz.--Styczen', T. Personaler Glaube im Spannungsfeld von religiöser Autorität und Gewissensautonomie.--Piegsa, J. Die "Sache Jesu" und die Reformmarxisten.--Szostek, A. Zur gegenwärtigen Diskussion über den Utilitarismus.--Pryszmont, J. Die Wiederherstellung der gefallenen menschlichen Natur.--Theiner, J. Gedanken zur Sündenlehre Abaelards in seinem Werk "Ethica seu Scito teipsum".--Sikorski, T. Die Aporie des gemeinschaftlichen Lebens.--Kleber, K.-H. Der Christ und die Armut.--Wojtyła, K. Die menschliche Person im Kontext der ehelichen Hingabe und Elternschaft.--Tischner, J. Überlegungen zur Arbeitsethik.--Zeimentz, (...) H. Toleranz-Freiheit-Wahrheit. (shrink)

Regular musical activity as a complex multimodal lifestyle activity is proposed to be protective against age-related cognitive decline and Alzheimer’s disease. This cross-sectional study investigated the association and interplay between musical instrument playing during life, multi-domain cognitive abilities and brain morphology in older adults from the DZNE-Longitudinal Cognitive Impairment and Dementia Study study. Participants reporting having played a musical instrument across three life periods were compared to controls without a history of musical instrument playing, well-matched for reserve proxies of education, (...) intelligence, socioeconomic status and physical activity. Participants with musical activity outperformed controls in global cognition, working memory, executive functions, language, and visuospatial abilities, with no effects seen for learning and memory. The musically active group had greater gray matter volume in the somatosensory area, but did not differ from controls in higher-order frontal, temporal, or hippocampal volumes. However, the association between gray matter volume in distributed frontal-to-temporal regions and cognitive abilities was enhanced in participants with musical activity compared to controls. We show that playing a musical instrument during life relates to better late-life cognitive abilities and greater brain capacities in OA. Musical activity may serve as a multimodal enrichment strategy that could help preserve cognitive and brain health in late life. Longitudinal and interventional studies are needed to support this notion. (shrink)

“This is a book about politics.” (XV) Bereits der erste Satz des Vorwortes gibt die Zielrichtung vor. Der an der University of California in Santa Barbara lehrende Althistoriker Harold A. Drake (D.) hat es sich auf mehr als 600 Seiten – der Verfasser spricht bescheiden von “a sketch” (XVII) – zum Ziel gesetzt, die facettenreiche Gestalt des spätantiken römischen Kaisers Konstantin (306–337) und seine Religionspolitik primär aus der Perspektive des begabten, auf einen umfassenden gesellschaftlichen Konsens hinarbeitenden Politikers zu beschreiben.

Die Studien zur Geschichte und Kultur des islamischen Orients / Studies in the History and Culture of the Islamic Orient ist die Reihe der "Beihefte" zur Zeitschrift Der Islam. Beide werden von der Abteilung für Geschichte und Kultur des Vorderen Orients, Asien-Afrika-Institut, Universität Hamburg herausgegeben. Die Abteilung wurde im Jahre 1908 noch vor der Universität Hamburg gegründet. Sie war unter ihrem ersten Direktor C. H. Becker das erste wissenschaftliche Zentrum in Deutschland, in dem die Lehre und Forschung sich auf die (...) historischen und kulturwissenschaftlichen und nicht allein die philologischen Aspekte bei der Erforschung der islamischen Welt konzentrierte. Viele führende Experten der deutschen Islamwissenschaft haben hier gelehrt und/oder studiert. Mit dem gleichen hohen Anspruch und der gleichen hohen Qualität wie Der Islamhaben die "Beihefte" zahlreiche Arbeiten über die Geschichte und Kultur der islamischen Welt publiziert, die jeweils Meilensteine in ihrem Feld darstellten. Die seit 2004 erscheinende "Neue Folge" der Beihefte baut auf dieser Tradition auf und bietet eine Plattform für die Publikation von Studien über die Geschichte und Kultur der islamischen Welt vom Beginn des Islams bis in die heutige Zeit. (shrink)

The causal theory of action is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency--the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology. Some of the contributors defend the theory while others criticize it; some draw from historical sources while others (...) focus on recent developments; some rely on the tools of analytic philosophy while others cite the latest empirical research on human action. All agree, however, on the centrality of the CTA in the philosophy of action. The contributors first consider metaphysical issues, then reasons-explanations of action, and, finally, new directions for thinking about the CTA. They discuss such topics as the tenability of some alternatives to the CTA; basic causal deviance; the etiology of action; teleologism and anticausalism; and the compatibility of the CTA with theories of embodied cognition. Two contributors engage in an exchange of views on intentional omissions that stretches over four essays, directly responding to each other in their follow-up essays. As the action-oriented perspective becomes more influential in philosophy of mind and philosophy of cognitive science, this volume offers a long-needed debate over foundational issues. Contributors: Fred Adams, Jesus H. Aguilar, John Bishop, Andrei A. Buckareff, Randolph Clarke, Jennifer Hornsby, Alicia Juarrero, Alfred R. Mele, Michael S. Moore, Thomas Nadelhoffer, Josef Perner, Johannes Roessler, David-Hillel Ruben, Carolina Sartorio, Michael Smith, Rowland Stout. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.2 (2002) 256-257 [Access article in PDF] Book Review Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate" Johannes Brachtendorf. Die Struktur des menschlichen Geistes nach Augustinus: Selbstreflexion und Erkenntnis Gottes in "De Trinitate." Hamburg: Felix Meiner Verlag, 2000. Pp. viii + 335. Cloth, DM 128,00. "The Trinity" is arguably Augustine's (philosophically) most demanding work. Yet it is (...) precisely its philosophical quality that is nowadays sometimes called in question for its apparent lack of argumentative coherence. H. I. Marrou has even expressed the view that this may have been intended, as the text is designed as an exercitatioanimi, a spiritual-mental exercise; i.e., the argumentative gaps are deliberately left open to be filled in by whoever undergoes the exercise. This would mean that "The Trinity" lacks any philosophical or theological position or doctrine in particular, and that it must not be judged by the standards of philosophical discourse, even those of Augustine's own day and age. Brachtendorf sets out with a revision of that view. Augustine, he argues, does indeed formulate a particular position. The impression that there may be gaps in his arguments could well stem from a misunderstanding of some of them. Augustine, Brachtendorf reports in his first chapter (1), developed his teaching of the triune God in close contact with the philosophy of Plotinus. However, he distanced himself from Plotinus by analyzing the process of cognition not by taking as an example the divine nous, but the menshumana. Apart from that he developed an ontology of the Trinity (2) and only then analyzed the human mind in analogy to it (3-4). He also looked into the relationship of mind and language ("word") (5) and developed further some aspects of this relationship such as the trinitarian structure of the human mind (6), the relationship of knowledge and wisdom (7), the human mind as the image of God (8), the self-reflection of the human mind (9), language as an expression of that self-reflection in the image of God (10), and the concept of the "inner word" (11).Brachtendorf concludes with an appeal not to read into Augustine's link of notitia and amor that he was interested in the analysis of self-knowledge merely for ethical reasons. Amor, he argues, expressly includes operations of the intellect. Augustine's interest was therefore genuinely theoretical and intellectualist. Amor, for Augustine, was a force that creates knowledge as such, no matter what the content. Its impact is practical and theoretical. Referring to the works of Charles Taylor, Martin Heidegger, Max Scheler, Hans-Georg Gadamer, and Hannah Arendt, Brachtendorf demonstrates how influential Augustine was with this aspect of his thought in the development of "Subjekt"-centered philosophies in the twentieth century. Yet, as influential as this approach may have been in this particular field, arguing, as it did, for the ontological character of human subjectivity (i.e., that the human mind was naturally structured in a trinitarian way, but had to make its natural intelligence explicit in thought through the learning of language) it did not revolutionize [End Page 256] the understanding of language. In consequence it did not impress the philosophers of the linguistic turn, and that is probably why today the argument of "The Trinity" is so often found wanting.Pointing back to the source Brachtendorf's study is a welcome contribution to the subject and a useful guide for all who now--hopefully, and encouraged by this work--set out for themselves to have a (closer) look at the original. Josef Lössl Catholic University Leuven... (shrink)

Der Weg zum Werk, von U. Schöndorfer.--Von Augustinus bis zu Pascual Jordan, von B. Bavink.--Begriff der Potenz und neue Physik, von H. Conrad-Martius.--Zur Terminologie der Naturphilosophie, von A. Dempf.--Die Elementenlehre des Platon und Demokrit, von P. Wilpert. Prinzipielle Subjecktivierungsgrenzen, von A. Konrad.--Zur Fritz Mauthners Sprachkritik, von Stürmann.--Positivismus und gefährdete Humanität, von F. Joachim v. Rintelen.--Zum Problem der sittlichen Sanktion, von A. Wilmsen. Das existenzielle Denken. Sein Wert und seine Grenzen, von A. Guggenberger.

Die Bildung des Geistes führt über ontogenetische Lernprozesse, mit denen Individuen Schlüsselfunktionen zum sozialen Einstieg in die menschliche Kultur erwerben. So etwa das wesensähnliche Verstehen anderer und das Deuten ihrer Absichten. Vor dem Hintergrund der theoretischen Philosophie von Kant versucht sich der vorliegende Beitrag über die Verknüpfung der Philosophischen Anthropologie von H. Plessner mit der Genetischen Epistemologie von J. Piaget Zugang zu dem von M. Tomasello eröffneten, evolutionsgeschichtlichen Problemfeld der Spezifikation menschlichen Verhaltens zu verschaffen.

It is well known that Maimonides rejects the Kalam argument for the existence of God because it assumes the temporal creation of the world, a premise for which he says there is no “cogent demonstration (burhan qat'i) except among those who do not know the difference between demonstration, dialectics, and sophistic argument.”Moses Maimonides, The Guide of the Perplexed, trans. Shlomo Pines (Chicago: University of Chicago Press, 1963), I:71:180. All references are to this translation; parenthetic in-text references are to part, chapter, (...) and page. By contrast, he claims to establish belief in the existence of God “through a demonstrative method as to which there is no disagreement in any respect” (I:71:182). Taken at his word, Maimonides’ proofs for the existence of the deity, like Aquinas’s five ways, have traditionally been read as models of medieval natural theology: of the power of human reason to independently establish revealed truth. In recent years, however, the same demonstrations have assumed a second kind of significance. For scholars, like myself, who argue that Maimonides holds severe views about the limitations of human knowledge of divine science and metaphysics, these demonstrations are the strongest conceivable counterevidence.The locus classicus for this view is Shlomo Pines, “The Limitations of Human Knowledge According to Al-Farabi, Ibn Bajja, and Maimonides,” in Studies in Medieval Jewish History and Literature, ed. I Twersky, 3 vols. (Cambridge: Harvard University Press, 1979), I:82–109. See also his “Les Limites de la Métaphysique selon Al-Farabi, ibn Bajja et Maimonide; Sources et Antitheses de ces Doctrines chez Alexandre d’Aphrodise et Chez Themistius,” Miscellanea Mediaevalia 13 (1981): 211–25; “Dieu et L’Etre Selon Maimonide: Exégese d’Exode 3,14 et doctrine connexe,” in Celui qui est: Interprétations juives et chrétiennes d’Exode 3, 14, ed. A. de Libera et E. Zum Brunn (Paris: Les Editions du Cerf [Collection “Patrimoines”], 1986), 15–24; and “The Relation between Maimonides’ Halakhic and non-Halakhic Works,” in Maimonides and Philosophy, ed., S. Pines and Y. Yovel (Dordrecht: Martinus Nijhoff, 1987). Pines concludes, on the basis of the limitations of the intellect with respect to knowledge of metaphysics, that Maimonides, like Kant, gives priority to the practical over the theoretical. For arguments drawing different ‘skeptical’ conclusions, see my “Maimonides in the Skeptical Tradition,” ms.; “Maimonides on the Growth of Knowledge and the Limitations of the Intellect,” to appear in Tony Levy, ed., Maimonide: Traditions philosophiques et scientifiques médievales arabe, hébraique, latine; “Logical Syntax as a Key to a Secret of the Guide of the Perplexed,” (in Heb.), Iyyun 38 (1989): 137–66; “Maimonides on Language and the Science of Language,” in Maimonides and the Sciences, ed., H. Levine and R. Cohen (Dordrecht: Kluwer, 2000), pp. 173–226; and The Matter and Form of Maimonides’ Guide (forthcoming). If Maimonides really held that humans cannot apprehend metaphysical truths about the deity, how could he have demonstrated (or even thought he could demonstrate) the existence of God? If he does demonstrate it, then humans evidently do have knowledge of metaphysics. As one distinguished scholar has recently protested, it is nothing less than “perverse” to interpret Maimonides as “meaning that the existence of God is unknowable when he in fact prides himself on having demonstrated the existence of God in four different ways.”Herbert A. Davidson, “Maimonides on Metaphysical Knowledge,” Maimonidean Studies 3 (1992–1993): 49–103, 86. See also Alfred L. Ivry, “The Logical and Scientific Premises of Maimonides’ Thought,” in Perspectives on Jewish Thought and Mysticism, ed. Alfred L. Ivry, Elliot R. Wolfson, and Allan Arkush (Amsterdam: Harwood Publishers, 1998), pp. 63–97, 70. (shrink)

The present collection deals with philosophical thinking at the medieval university from the threefold perspective of Institution and Career, Organizational Forms and Literary Genres, and School Formation and School Conflict.

The aim is to examine Alois Riehl’s contribution to the “culture war” (Kulturkampf) in the second half of the nineteenth century. We show that he used Kant’s autonomy principle to argue against the idea that religious dogmatism is a fundament of morality. We prove this thesis by focusing on the forgotten historical background, which is important for an understanding of Morals und Dogma. Originally this essay was an expert opinion for the court case of the socialist H. Tauschinski who was (...) accused of blasphemy. Tauschinski wrote an article in which he doubted the immortality of the soul and the existence of a personal God. These two dogmas of the Catholic Church were considered bу the Austrian authorities to be the foundations of public order. Riehl questioned not only the charge but also the validity of religious dogmas for morality. Based on Kant’s ethics, he argued for a moral indifferentism of religious dogmas. His career was significantly influenced by this essay, because of its anti-clerical content. During the culture war, Riehl repeatedly had problems with the authorities, especially in the Austro-Hungarian monarchy. The “Neurath-Haller Thesis” argues that in Austria the appointment of professorships was controlled and monitored by the state, with the goal of installing a philosophy which was beneficial to the interests of the state, and a strong anti-Kantianism in Austrian Philosophy as a consequence. We can agree with this thesis insofar as Riehl in the period of the “Catholic Renaissance” in Austria was not allowed to succeed Ernst Mach. The analysis of Riehl’s arguments allows us furthermore to understand Riehl as a neo-Kantian as early as 1871/1872, which has been questioned by many authors who think the early Riehl was no Kantian. (shrink)

Die Tusculum-Ausgabe umfasst alle uberlieferten Werke Sallusts: Die beiden grossen Monographien sind von Josef Lindauer neu ubersetzt und kommentiert worden. Daran schliessen sich die Reden und Briefe aus den Historien an, die von spateren Autoren exzerpiert wurden, die Briefe an Caesar sowie die beiden Invektiven. Mit einer Einfuhrung, Erlauterung, Literaturhinweisen und Register.".

Herodots grosses Geschichtswerk Herodot wird mit Recht der Vater der Geschichtsschreibung genannt. Er verfasste eine Urgeschichte der alten Kulturen des Vorderen Orients, Agyptens und Griechenlands. Im Mittelpunkt steht die Auseinandersetzung zwischen den Persern und Griechen mit den beruhmten Schlachten von Marathon, an den Thermopylen, bei Salamis und Plataa. Motive wie das Schicksal des Krosus oder der Ring des Polykrates sind in die Weltliteratur eingegangen. Ubersetzt und herausgegeben von Josef Feix.".

This book offers a definitive and wide-ranging overview of developments in behavioral finance over the past ten years. In 1993, the first volume provided the standard reference to this new approach in finance--an approach that, as editor Richard Thaler put it, "entertains the possibility that some of the agents in the economy behave less than fully rationally some of the time." Much has changed since then. Not least, the bursting of the Internet bubble and the subsequent market decline further demonstrated (...) that financial markets often fail to behave as they would if trading were truly dominated by the fully rational investors who populate financial theories. Behavioral finance has made an indelible mark on areas from asset pricing to individual investor behavior to corporate finance, and continues to see exciting empirical and theoretical advances. Advances in Behavioral Finance, Volume II constitutes the essential new resource in the field. It presents twenty recent papers by leading specialists that illustrate the abiding power of behavioral finance--of how specific departures from fully rational decision making by individual market agents can provide explanations of otherwise puzzling market phenomena. As with the first volume, it reaches beyond the world of finance to suggest, powerfully, the importance of pursuing behavioral approaches to other areas of economic life. The contributors are Brad M. Barber, Nicholas Barberis, Shlomo Benartzi, John Y. Campbell, Emil M. Dabora, Daniel Kent, François Degeorge, Kenneth A. Froot, J. B. Heaton, David Hirshleifer, Harrison Hong, Ming Huang, Narasimhan Jegadeesh, Josef Lakonishok, Owen A. Lamont, Roni Michaely, Terrance Odean, Jayendu Patel, Tano Santos, Andrei Shleifer, Robert J. Shiller, Jeremy C. Stein, Avanidhar Subrahmanyam, Richard H. Thaler, Sheridan Titman, Robert W. Vishny, Kent L. Womack, and Richard Zeckhauser. (shrink)

"Pre-modern philosophy" means the line of reflection that started with Plato andvAristotle, passed through Augustine and Boethius, and reached its acme in Aquinas, Scotus, and Suarez. The whole line was harshly judged by Descartes, then mocked by the empiricsts of the 18th Century. Why, then, did Pope Leo XII make a determined effort to revive it? And, more importantly, why was the revival a stunning success by the middle of the 20th Century? The answers to both questions are found in (...) a famous German book, Philosophie der Vorzeit by Josef Kleutgen, now available for the first time in English. Pre-ModernPhilosophy Defended shaped and strengthened Pope Leo's resolve. It showed how inaccurate the harsh judgments had been and how sadly inferior the modern replacements from Descartes to Hegel had turned out to be in many respects. Not in all. Kleutgen was no knee-jerk reactionary. He made no bones about the obsolete status of pre-Newtonian physics and cosmology. Rather, he focused on the central boast of "modern" thought, namely, that it had turned at least to the "subject" and had provided a long-needed thing called a "critique of knowledge." This book is must reading for intellectual historians and for philosophers working today in epistemology. But most of all, it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the "light" of Kant or Hegel? This is why every Modernist knew Kleutgen's name and hated this book. Here is the first English translation (from the German) of the master work of Josef Kleutgen, the nineteenth century social philosopher whose thought lies at, or near, the heart of Catholic Social Thought. Kleutgen is widely and rightly seen as the shadow author of the social encyclicals of Leo XII. Leo's Rerum Novarum remains the origin and constant reference point of all Catholic Social Teaching. And Popes since have dated their own social encyclicals from Rerum Novarum - hence, Quadragesimo anno and Centesimus annus. --Gerard V. Bradley, University of Notre Dame Pre-Modern Philosophy Defended is must reading for intellectual historians and for philosophers working today in epistemology. And it is essential reading for laity and clergy concerned about revivals of modernism in the church. What was modernism, after all, but an attempt to make the Church revise her theology in the 'light' of Kant or Hegel? This is why every Modernist knew Kleutgen's name and hated Philosophie der Vorzeit (Pre-Modern Philosophy Defended). (shrink)

Contents/Inhalt: Preface. Vorwort. Abbreviations/Siglen. I. JASPERS ON WORLD PHILOSOPHY AND WORLD HISTORY OF PHILOSOPHY/JASPERS ÜBER WELT-PHILOSOPHIE UND WELTGESCHICHTE DER PHILOSOPHIE. Nekrolog von Karl Jaspers selbst verfaßt. Obituary by Karl Jaspers himself. Karl JASPERS: Weltgeschichte der Philosophie - Zweites Buch: Geschichte der Gehalte: Einleitung. Karl JASPERS: World History of Philosophy - Second Volume: History of the Substantive Contents of Philosophic Thought. Introduction. II. INTRODUCTION/EINLEITUNG. Leonard H. EHRLICH: Opening Remarks. Introduction of Jeanne Hersch, Honorary President of the Conference. Jeanne HERSCH: Von der (...) Wirkung einer "philosophia negativa". III. LEGACY AND TASK. VERMÄCHTNIS UND AUFGABE. Leonard H. EHRLICH: Ausblick: Vernunft, Geist, Geschichte. Sawako HANYU: the Concept of the "Encompassing" in World Philosophy. Andreas RINOFNER: Periechontologie und Weltgeschichte der Philosophie. Systematische Bemerkungen zu einem aufschlußreichen Verhältnis. Richard WISSER: Projekt und Vision einer "Weltgeschichte der Philosophie" und "Weltphilosophie" als Folgen der "Grundverfassung" von Karl Jaspers. IV. DIMENSIONS OF COMMUNICATION/RÄUME DER KOMMUNIKATION. Andreas CESANA: Grenzen der Rationalität und Kommunikation. Brenio ONETTO-BÄCHLER: Existentielle Kommunikation bei Jaspers. Czes_awa PIECUCH: Es ist gleichgültig, wer die Wahrheit ausspricht. Über die Uneigennützigkeit der existentiellen Kommunikation. Oswald O. SCHRAG: Existence, Existenz, and Social Organization. Vladimir KATASONOV: The Gadfly, Stinging the Sluggish Horse: The Socratic Mission of Jaspers's Philosophy. V. COMMUNICATIVE WORLD HISTORY OF PHILOSOPHY/KOMMUNIKATIVE WELTGESCHICHTE DER PHILOSOPHIE. Albrecht KIEL: Die Weisen des Umgreifenden, die der Mensch ist: Wege zu Jaspers' Periechontologie. Maria Luisa BASSO: K. Jaspers - N. Berdiaeff: une confrontation entre deux philosophies de l'histoire. Convergence et divergence d'affirmations. Inigo BOCKEN: Kommunikation und Mutmaßung. Versuch eines Vergleichs zwischen Jaspers' Idee einer Philosophie der Kommunikation und Nikolaus von Kues' Kunst der Mutmaßungen. Boles_aw ANDRZEJEWSKI: Jaspers' Stellung zur Romantik im Lichte seiner Sprachphilosophie. Endre KISS: Karl Jaspers' Auslegung Nietzsches als eines Metaphysikers der Immanenz. Danièle MOYAL-SHARROCK: Genie et Folie selon Jaspers. Milan UZELAC: The World and Existence. Pablo LÓPEZ-LÓPEZ: Das Studium der Philosophie als Studium der Weltgeschichte der Philosophie. VI. COMMUNICATIVE WORLD PHILOSOPHY: EAST AND WEST/KOMMUNIKATIVE WELTPHILOSOPHIE: OST UND WEST. Wonjae LEE: Karl Jaspers und das Weltproblem des interreligiösen Dialogs. Silvia MARZANO: Comunicazione mondiale, kantismo e frattura dell'essere in Karl Jaspers. Una "terza via" fra Occidente e Oriente? Indu SARIN: Jaspers's Quest for Existential Communication. Mohammed MARUF: Jaspers and Iqbal on Self, Freedom and Communication. Subhadr PANYADEEP: Ich und Nicht-Ich bei Jaspers und im Buddhismus. Kazuteru FUKUI: Das Wesen des Buddhismus und Jaspers' Philosophie. Yukio MASUBUCHI: Jaspers und Nishida. Eine Theorie des "Topos" in der Lehre von der Kommunikation. Hans SANER: Weltphilosophie und Globalkultur im interkulturellen Vergleich mit den Konzepten "Weltmusik" und "Weltkunst". Gerhard RAUCHE: The Paradox of " Das Scheitern " as a World Formula. VII. COMMUNICATIVE WORLD PHILOSOPHY: FREEDOM AND TOLERANCE/KOMMUNIKATIVE WELTPHILOSOPHIE: FREIHEIT UND TOLERANZ. Anna MASÓ-MONCLÚS: Libertad y autoridad en Hannah Arendt y Karl Jaspers. Otmar KLEIN: "Weltverabsolutierung" und Verantwortungsverlust. Kurt SALAMUN: Grenzen der Toleranz. Zum Offenheits- und Toleranzparadigma in der Philosophie von Karl Jaspers. Giorgio PENZO: Politik als Ethos und das Problem der Freiheit bei Jaspers. Gerhard KNAUSS: Von der Weimarer Republik zur Weltpolitik. Wandlungen in Jaspers' Auffassung und Wertung der Politik von der Heidelberger Frühschrift "Die geistige Situation der Zeit" bis zu den Basler Spätschriften. Hermann-Josef SEIDENECK: Freiheit und Wiedervereinigung auf dem Prüfstand. Prognose und Ergebnis unter dem Blickwinkel von existentieller Kommunikation im Welthorizont. Appendix/Anhang. (shrink)

Purpose: Josef Mitterer's essays are considered to be important philosophical advancements of radical constructivism. The main purposes of this paper are, on the one hand, to structure the RC landscape and, on the other hand, to investigate the relations of Mitterer's work to radical constructivism in particular and to philosophy in general. Findings: In this short essay focusing on Mitterer's Das Jenseits der Philosophie, I would like to stress two major points. First, Mitterer's book should be considered as one (...) of several contemporary variants of a radical critique of the semantic turn in the philosophy of science that has taken place since the mid-thirties with the works of Rudolf Carnap, Carl G. Hempel, Hilary Putnam, Alfred Tarski and others. Second, it is by no means clear how to determine the relevance of the new semantic critique for the present and future cognitive status of radical constructivism. The degree of relevance depends crucially on the use of the term "radical constructivism." If radical constructivism, as I will argue, is seen as an umbrella term for a group of empirical research programs, then, by sheer necessity, the relevance can be marginal only. If, however, radical constructivism is viewed as a special form of philosophy of language and/or as a new epistemology, then the importance of Josef Mitterer's approach must be judged within the context of available functional alternatives. Implications: An immediate consequence of this article lies in a renewed emphasis on advancing an empirical research agenda for radical constructivism and in an effective downsizing of radical constructivism as a philosophical perspective. (shrink)

Inhalt: TEIL I Dominik SCHMIDIG: Sprachliche Vermittlung philosophischer Einsichten nach Fichtes Frühphilosophie. Thomas Sören HOFFMANN: Die Grundlage der gesamten Wissenschaftslehre und das Problem der Sprache bei Fichte. Jere Paul SURBER: Fichtes Sprachphilosophie und der Begriff einer Wissenschaftslehre. Holger JERGIUS: Fichtes »geometrische« Semantik. TEIL II Günter MECKENSTOCK: Beobachtungen zur Methodik in Fichtes Grundlage der gesammten Wissenschaftslehre. Hartmut TRAUB: Wege zur Wahrheit. Zur Bedeutung von Fichtes wissenschaftlich- und populär-philosophischer Methode. Jürgen STAHL: System und Methode - Zur methodologischen Begründung transzendentalen Philosophierens in Fichtes (...) »Begriffsschrift«. Kunihiko NAGASAWA: Eine neue Möglichkeit der Philosophie nach der Grundlage der gesammten Wissenschaftslehre. Teil III Katsuaki OKADA: Der erste Grundsatz und die Bildlehre. Hisang RYUE: Die Differenz zwischen »Ich bin« und «Ich bin Ich«. Christian KLOTZ: Der Ichbegriff in Fichtes Erörterung der Substantialität. Alois K. SOLLER: Fichtes Lehre vom Anstoß. Nicht-Ich und Ding an sich in der Grundlage der gesamten Wissenschaftslehre. Eine kritische Erörterung. Heinz EIDAM: Fichtes Anstoß. Anmerkungen zu einem Begriff der Wissenschaftslehre von 1794. Virginia LÓPEZ-DOMÍNGUEZ: Die Deduktion des Gefühls in der Grundlage der gesammten Wissenschaftslehre. Reinhard LOOCK: Gefühl und Realität. Fichtes Auseinandersetzung mit Jacobi in der Grundlage der Wissenschaft des Praktischen. TEIL IV Marek SIEMEK: Wissen und Tun. Zur Handlungsweise der transzendentalen Subjektivität in der ersten Wissenschaftslehre Fichtes. Daniel BREAZEALE: Der fragwürdige »Primat der praktischen Vernunft« in Fichtes Grundlage der gesamten Wissenschaftslehre. Marcin POREBA: Das Problem der transzendentalen Freiheit in semantischer Formulierung. Giuseppe DUSO: Absolutheit und Widerspruch in der Grundlage der gesamten Wissenschaftslehre. Manuel JIMÉNEZ-REDONDO: Der Begriff des Grundes in Fichtes Wissenschaftslehre. TEIL V Helmut GIRNDT: Das »Ich« des ersten Grundsatzes der Grundlage der gesamten Wissenschaftslehre in der Sicht der Wissenschaftslehre von 18042. Josef BEELER-PORT: Zum Stellenwert der Grundlage aus der Sicht von 1804. Eine Interpretation des Wechsels von analytisch-synthetischer und genetischer Methode in 5 der Grundlage. (shrink)