The alcohol‐soluble (prolamin) storage proteins of barley, wheat and rye vary in their structures, but all have two features in common: the presence of distinct structural domains differing in amino acid compositions, and of repeats within one of these domains. Detailed comparisons of amino acid sequences show that all appear to have evolved from a single ancestral gene consisting of three short related regions (called A, B and C). Regions related to A, B and C are also present in the (...) minor prolamins of maize and in three other groups of seed proteins: inhibitors of α‐amylase and /or trypsin from cereals. 2S storage globulins from several dicotyledonous species and a 2S albumin from sunflower. It is suggested that these proteins together constitute a protein superfamily with limited sequence homology. (shrink)

Der Wiener Kreis gehört nicht zu den Strömungen des 20. Jahrhunderts, die heute für ihre Kulturphilosophie oder politische Philosophie bekannt sind. Tatsächlich war er aber in kulturellen und politischen Fragen seiner Zeit engagiert. Er wurde von vielen seiner Mitglieder als kulturelle Bewegung gedacht und wirkte in diesem Sinne auch auf andere. Beispielsweise hielten Mitglieder des Kreises Vorträge im Bauhaus und hatten Künstler die Zeitschrift Erkenntnis abonniert. - Der Sammelband soll das im Wiener Kreis bestehende Selbstverständnis hinsichtlich der Kultur (...) und Politik der eigenen Zeit näher in den Blick nehmen und klären, inwieweit die damit einhergehenden Fragen als etwas Sinnloses, als Nebenschauplatz, als Grundlage oder sogar Ziel des eigenen Wirkens gesehen wurden. In diesem Kontext stellen sich letztlich auch die Fragen, ob sich die Kulturphilosophie und politische Philosophie seiner Mitglieder rekonstruieren lässt und in welcher Beziehung deren Positionen diesbezüglich zueinander stehen. (shrink)

Die vorliegenden, bisher nicht veröffentlichten Briefe, Post-karten, Widmungen, Anzeigen und Telegramme von Prof. Dr. Martin Heidegger und seiner Frau Elfride an Walter Schloss aus den Jahren 1950 bis 1976 sind zusammen mit einigen Briefentwürfen von Schloss Teile einer Korrespondenz, die Schloss dem Herausgeber vererbte. Es geht darin um Danksagungen, Wünsche, Termine für Besuche bei Heidegger und zur Verfügung stehende Zeit, um Angaben zur Anwesenheit, Widmungen, auch um Angaben zum gesundheitlichen Befinden und Älterwerden, um Anmerkungen zur Anhängerschaft und zum Persönlichkeitskult, (...) um einige Bemerkungen zum Wesen des Denkens und vor allem um den Berliner Heidegger-Kreis, den Schloss gegründet hatte. (shrink)

[I]f you could know a priori that you are in a given mental state, and your being in that state conceptually or logically implies the existence of external objects, then you could know a priori that the external world exists. Since you obviously _can.

Heidegger in America explores the surprising legacy of his life and thought in the United States of America. As a critic of modern life, Heidegger often lamented the growing global influence of all things American. However, it was precisely in America where his thought inspired the work of generations of thinkers – not only philosophers but also theologians, architects, novelists, and even pundits. As a result, the reception and dissemination of Heidegger's philosophical writings transformed the intellectual and cultural history of (...) the United States at a time when American influence was itself transforming the world. A case study in the complex and sometimes contradictory process of transnational exchange, Heidegger in America recasts the scope and methods of contemporary intellectual and cultural history in the age of globalization, challenging what we think we know about Heidegger and American ideas simultaneously. (shrink)

The discussion of collective agency involves the reduction problem of the concept of a collective. Individualism and Cartesian internalism have long restricted orthodox theories and made them face the tension between an irreducible concept of a collective and ontological reductionism. Heterodox theories as functionalism and interpretationism reinterpret the concept of agency and accept it as realized on the level of a collective. In order to adequately explain social phenomena that have relations as their essence, in this paper we propose a (...) relational, holistic account of collective agency and argue that functionalism and interpretationism can be integrated into such an account. (shrink)

I defend a new reading of Spinoza's account of causation that reconciles the strengths of the mechanist and formal cause interpretations by locating instances of nature's fixed and unchanging laws inside individual natures; natures are efficacious because that's where the laws are. God's necessity, for instance, follows from certain logical principles contained within God's nature. Causes between finite particulars likewise stem entirely from finite natures. They do so, I argue, because finite instances of nature's fixed and unchanging laws are inscribed (...) within those natures. In each of these instances, effects follow from natures on account of laws contained within them. (shrink)

Moral luck is a puzzling aspect of our psychology: Why do we punish outcomes that were not intended (i.e. accidents)? Prevailing psychological accounts of moral luck characterize it as an accident or error, stemming either from a re‐evaluation of the agent's mental state or from negative affect aroused by the bad outcome itself. While these models have strong evidence in their favor, neither can account for the unique influence of accidental outcomes on punishment judgments, compared with other categories of moral (...) judgment. Why might punishment be particularly sensitive to moral luck? We suggest that such sensitivity is easily understood from the broader perspective of punishment's ultimate adaptive goal: Changing others’ behavior by exploiting their capacity to learn. This pedagogical perspective accounts for the exceptional influence of outcomes on punitive sentiments and makes predictions for additional moderators of punishment. We review evidence supporting the pedagogical hypothesis of punishment and discuss fruitful directions for future research. (shrink)

In this lively collection ten philosophers tackle the notoriously elusive issues raised by religious discourse in a series of linked debates. The debates focus on reason and faith; the logic of mysticism; the meaning of the word 'God'; language, biblical interpretation and worship; and religion and ethics. Through contemporary philosophical analysis it is possible to shed new light on teh status and language of religion, and in many ways the contributors to Religion and Philosophy break new ground in this perennially (...) controversial field. The collection is addressed to philosophers, theologians and anyone with a general intellectual interest in religion. Certainly it will be a valuable addition to the reading list of all teachers or students of the philosophy of religion. (shrink)

Based on a comparison of various sources, such as different editions, correspondence, reviews, and lecture transcripts, it is shown that Ludwig Heinrich Jakob’s Outline of the General Logic and Critical Elements of Metaphysics in General uses one or more transcripts of Kant’s Logic Lectures as a source. In addition to the thus far known texts by Kiesewetter and Hippel, Jakob’s textbook should therefore also be added to the list of secondary transmissions of Kant’s Logic Lectures.

In this paper, I shall discuss the assumption that Kant’s method in the Critique of Pure Reason is a transcendental analysis of experience. In order to do this, I will consider the conception of transcendental analysis that Marburg Neo-Kantianism powerfully introduced into Kant interpretation. I shall first develop a general model of transcendental analysis in the Marburg sense. I shall then ask whether this is a suitable model for the interpretation of the first Critique. Kant’s distinction between the analytic and (...) synthetic method in the Prolegomena seems to contradict this, given that it is a distinction between two different mathematical methods of demonstration. However, I shall argue that any such reading is incompatible with the Critique, and that transcendental analysis is indeed a legitimate interpretative model for understanding Kant. I shall finally turn to Strawson’s conception of descriptive metaphysics, which has strong affinities to Kant and the Marburg school. Most importantly, Strawson helps us to understand three significant aims at which transcendental analysis is directed. Finally, comparing transcendental analysis to dominant conceptions of analysis in philosophy, I shall argue that it constitutes a variety of philosophical analysis sui generis. (shrink)

How do people excluded from political life achieve political agency? Through a series of historical events that have been mostly overlooked by political theorists, Martin Breaugh identifies fleeting yet decisive instances of emancipation in which people took it upon themselves to become political subjects. Emerging during the Roman plebs's first secession in 494 BCE, the _plebeian experience_ consists of an underground or unexplored configuration of political strategies to obtain political freedom. The people reject domination through political praxis and concerted (...) action, therefore establishing an alternative form of power. Breaugh's study concludes in the nineteenth century and integrates ideas from sociology, philosophy, history, and political science. Organized around diverse case studies, his work undertakes exercises in political theory to show how concepts provide a different understanding of the meaning of historical events and our political present. _The Plebeian Experience_ describes a recurring phenomenon that clarifies struggles for emancipation throughout history, expanding research into the political agency of the many and shedding light on the richness of radical democratic struggles from ancient Rome to Occupy Wall Street and beyond. (shrink)

This paper analyses two early Chinese ways of modeling the ethical significance of art using music as an example. I shall focus on the Xunzi 《荀子》 as a paradigmatic statement of Confucian views, and selected passages from the Zhuangzi 《莊子》 as an exemplary manifestation of Daoist aesthetics. I argue that the Xunzi opts for a direct ethical impact of music, while it does not rely on an independent aesthetic conception of the goodness of music. By contrast, I argue that the (...) Zhuangzi discusses music on the grounds of an independent aesthetic conception of its goodness, while music can only claim an indirect ethical significance. Both models are mutually exclusive. This gives reason to believe that the Xunzi and the Zhuangzi present us with the two systematically possible ways of modeling the ethical impact of art. (shrink)

In der 1970 gegründeten Reihe erscheinen Arbeiten, die philosophiehistorische Studien mit einem systematischen Ansatz oder systematische Studien mit philosophiehistorischen Rekonstruktionen verbinden. Neben deutschsprachigen werden auch englischsprachige Monographien veröffentlicht. Gründungsherausgeber sind: Erhard Scheibe, Günther Patzig und Wolfgang Wieland. Von 1990 bis 2007 wurde die Reihe von Jürgen Mittelstraß mitherausgegeben.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 67 Heft: 3 Seiten: 511-515.

Kant claimed that it is impossible for us to have a consistent notion of the infinite. I shall concentrate on three versions of the paradoxes of the infinite: Kant’s first antinomy, the paradoxes of Cantorian set theory, and applications of Cantorian arguments to the metaphysics of the world. I shall dare two side-glance looks at Ancient Chinese Philosophy, where analogies to the Western paradoxes can be found. I shall first discuss key passages from the Chinese sophists, and then consider the (...) formulation of the Law of Non-Contradiction in the Moist Canons. I conclude that the paradoxes of the infinite remain a major challenge for reason. (shrink)

The terrorist attack against the satirical weekly newspaper Charlie Hebdo and the subsequent hostage-taking in the kosher supermarket in Paris on the 7th and 9th January 2015 profoundly shocked the French public. The term ‘conspiracy theory’ very rapidly came to be used in the media to account for accusations of a ‘false flag operation’ and for the circulation of doubts concerning certain details relating to these events. The use of the term ‘conspiracy theory’ in these contexts seemed to show up (...) an extremely broad application of it, an application, which, in some cases, was accompanied by a rather impassioned approach to the events and one not always free from ideological presuppositions which aligned phenomena which, even though linkages between them could be shown, should more properly be distinguished one from another.This article proposes to examine the media and institutional applications of this term during the episode of the ‘anti-conspiracy theory panic’, which followed upon the Paris incidents. This study will permit the very notion of ‘conspiracy theory’ to be brought into question, both on the level of definition and from a heuristic perspective. (shrink)

This paper develops its exegetical claim by building mainly on a reconstruction of a central argument in the Critique of Pure Reason and supporting it with material from Kant’s other critical works. It argues that Kant’s philosophy does not permit us any judgment about things in themselves whatsoever. This could be called a form of ignorance, albeit a unique one. On the developed reading, Kant claims that there cannot be any objectively valid judgment about things in themselves, and since so-called (...) judgments without objective validity are actually no judgments at all, there is no judgment about things in themselves available to us – not even a negative one. The paper considers the theses and antitheses of the antinomies, analytic judgments, and the practical postulates as potential candidates for such judgments, each of which fail the objectivity test. It ends by concluding that we should read Kant’s critical writings in such a way that they do not feature any judgments about things in themselves and suggests one way to do so: putative judgments of this sort could be read as higher-order judgments about the concept of a thing in itself. (shrink)

As founder of modern political economics and prominent theorist of the commercial society, Adam Smith’s importance is universally recognized. Little, however, has been done so far to develop Adam Smith’s virtue ethics in the context of modern business, characterized by digitalization. This article aims to rediscover Adam Smith’s virtue of prudence and its relevance for the “e-commercial society”: It presents a framework that considers the central place of prudence in the relationship between a prosperous e-commercial system and societal flourishing. In (...) Smith’s view of the commercial society, prudence enables people to develop habits of character related to industriousness, genuineness, spirit of sacrifice, and self-command, which help in the conduct of a prosperous business activity. This article translates Smith’s virtue of prudence into a language typical of consumers in the current e-commerce scenario, considering their development as persons and the contribution of their activities to the good of society. (shrink)

Time and being.--Summary of a seminar on the lecture "Time and being."--The end of philosophy and the task of thinking.--My way to phenomenology.

In the revised and updated edition of this classic introductory text, Martin Hollis leads his readers through the age-old philosophical questions of free choice and human nature, appearance and reality, reason and experience.

¿Cuáles son los componentes distintivos del cuerpo humano que permiten identificarlo como un elemento material diferente del resto del mundo físico? ¿Son tales elementos algo meramente funcional, o remiten a otra dimensión que va más allá de la instrumentalidad? Estas son las preguntas que se plantean en el libro “Biología y racionalidad. El carácter distintivo del cuerpo humano” de José Ángel Lombo y José Manuel Giménez Amaya. Partiendo desde la perspectiva filosófica, los autores buscan clarificar estas cuestiones ofreciendo un marco (...) conceptual interdisciplinar que remite en todo momento a la unidad de la persona humana. (shrink)