In this rejoinder, we respond to two commentaries on the study by Greiff, S.; Stadler, M.; Sonnleitner, P.; Wolff, C.; Martin, R. Sometimes less is more: Comparing the validity of complex problem solving measures. Intelligence 2015, 50, 100–113. The study was the first to address the important comparison between a classical measure of complex problem solving (CPS) and the more recent multiple complex systems (MCS) approach regarding their validity. In the study, we investigated the relations between one classical (...) microworld as the initially developed method (here, the Tailorshop) with three more recently developed multiple complex systems (MCS; here, MicroDYN, Genetics Lab, and MicroFIN) tests. We found that the MCS tests showed higher levels of convergent validity with each other than with the Tailorshop even after reasoning was controlled for, thus empirically distinguishing between the two approaches. The commentary by Kretzschmar and the commentary by Funke, Fischer, and Holt expressed several concerns with how our study was conducted, our data was analyzed, and our results were interpreted. Whereas we acknowledge and agree with some of the more general statements made in these commentaries, we respectfully disagree with others, or we consider them to be at least partially in contrast with the existing literature and the currently available empirical evidence. (shrink)

KultOrte: Mythen, Wissenschaft und Alltag in den Tempeln Ägyptens. Edited by DanieL von Recklinghausen and Martin Andreas Stadler. Berlin: Manetho Verlag, 2011. Pp 255, illus..€39.80.

Einführung in die ägyptische Religion ptolemäisch-römischer Zeit nach den demotischen religiösen Texten. By Martin Andreas Stadler. Einführungen und Quellentexte zur Ägyptologie, vol. 7. Berlin: LIT Verlag, 2012. Pp. x + 241. €19.90.

Few words in both everyday parlance and theoretical discourse have been as rhapsodically defended or as fervently resisted as "experience." Yet, to date, there have been no comprehensive studies of how the concept of experience has evolved over time and why so many thinkers in so many different traditions have been compelled to understand it. _Songs of Experience _is a remarkable history of Western ideas about the nature of human experience written by one of our best-known intellectual historians. With its (...) sweeping historical reach and lucid comparative analysis—qualities that have made Martin Jay's previous books so distinctive and so successful—_Songs of Experience _explores Western discourse from the sixteenth century to the present, asking why the concept of experience has been such a magnet for controversy. Resisting any single overarching narrative, Jay discovers themes and patterns that transcend individuals and particular schools of thought and illuminate the entire spectrum of intellectual history. As he explores the manifold contexts for understanding experience—epistemological, religious, aesthetic, political, and historical—Jay engages an exceptionally broad range of European and American traditions and thinkers from the American pragmatists and British Marxist humanists to the Frankfurt School and the French poststructuralists, and he delves into the thought of individual philosophers as well, including Montaigne, Bacon, Locke, Hume and Kant, Oakeshott, Collingwood, and Ankersmit. Provocative, engaging, erudite, this key work will be an essential source for anyone who joins the ongoing debate about the material, linguistic, cultural, and theoretical meaning of "experience" in modern cultures. (shrink)

In this analytically oriented work, Peterson articulates and defends five moral principles for addressing ethical issues related to new and existing technologies: the cost-benefit principle, the precautionary principle, the sustainability principle, the autonomy principle, and the fairness principle.

He then argues that (1), (2) and (3) constitute an inconsistent triad as follows (1991, p. 15): Suppose (1) that Oscar knows a priori that he is thinking that water is wet. Then by (2), Oscar can simply deduce E, using premisses that are knowable a priori, including the premiss that he is thinking that water is wet. Since Oscar can deduce E from premisses that are knowable a priori, Oscar can know E itself a priori. But this contradicts (3), (...) the assumption that E cannot be known a priori. Hence (1), (2), and (3) are inconsistent. McKinsey’s conclusion is that ‘anti-individualism is inconsistent with privileged access’ (ibid.). (shrink)

The aim of this paper is to demonstrate a _prima facie_ tension between our commonsense conception of ourselves as thinkers and the connectionist programme for modelling cognitive processes. The language of thought hypothesis plays a pivotal role. The connectionist paradigm is opposed to the language of thought; and there is an argument for the language of thought that draws on features of the commonsense scheme of thoughts, concepts, and inference. Most of the paper (Sections 3-7) is taken up with the (...) argument for the language of thought hypothesis. The argument for an opposition between connectionism and the language of thought comes towards the end (Section 8), along with some discussion of the potential eliminativist consequences (Sections 9 and. (shrink)

Force Fields collects the recent essays of Martin Jay, an intellectual historian and cultural critic internationally known for his extensive work on the history of Western Marxism and the intellectual migration from Germany to America.

A close investigation of Wittgenstein’s MS 104, which contains the so-called Prototractatus, has shown that the manuscript originally contained an additional folio that was later cut out and is now missing. The content of this missing folio could be partly reconstructed by a faint inverse imprint that it has left behind on page 2. The paper discusses the consequences of this discovery for the interpretation of the beginning and early formation of the Prototractatus, including the introduction and role of the (...) numbering system. The paper also provides a transcription of the deepest visible textual layers of the first conception of the picture theory. (shrink)

Die Abhandlung "Vom Wesen der Wahrheit" enthalt den von Heidegger mehrfach uberpruften Text eines Vortrags, der 1930 u. A. In Marburg und Freiburg gehalten wurde. DIe 8. AUflage der Einzelausgabe ist wort- und seitengleich mit dem Abdruck des Textes in der 3., durchgesehenen Auflage der Einzelausgabe der "Wegmarken" sowie mit dem Abdruck in der 2., durchgesehenen Auflage der "Wegmarken" als Band 9 der Gesamtausgabe. SIe enthalt damit erstmals auch die Randbemerkungen Heideggers aus seinen Handexemplaren.

Martin Empson draws on a Marxist understanding of history to grapple with the contradictory potential of our relationship with our environment. In so doing he shows that human action is key, both to the destruction of nature and to the possibility of a sustainable solution to the ecological crises of the 21st century.

Externalism about some mental property, M, is the thesis that whether a person (or other physical being) has M depends, not only on conditions inside the person.

I propose a method of assessing the degree of enlightenment of a society based on its discourses. My hypothesis is that the more objectivity prevails in a society’s spheres of discourse, the more enlightened it is; the more subjectivity dominates, the more unenlightened. This relationship can be made evident through the reconstruction of Kant’s Theory of Prejudice by taking into account the handwritten notes and fragments and the lectures on logic. First, I will discuss some key aspects of Kant’s concept (...) of prejudice. Secondly, I will address the epistemological function of the public sphere in order to show what conditions it must satisfy to fulfil its function. Thirdly, I will argue that not only Selbstdenken but also participatory reason, and therefore the public sphere itself, are both fundamental elements of enlightenment in that they function as counter-maxims against prejudice. (shrink)

This critical interpretation shows Derridian thought to be permeated by a semiology that reduces all meaning to the signification of signs thus challenging the philosophy of deconstruction at its roots.

Der umfassende Prozess der weltweiten Digitalisierung prägt alle gesellschaftlichen Systeme in unterschiedlicher Weise. Wie sehr verändert die Digitalisierung die uns bekannte Welt und die Vulnerabilität des Lebens? Sind die damit verbundenen Transformationen gar wünschenswert und/oder notwendig? In Hinblick auf eine Vergewisserung dessen, was als (unsere) Welt anzusehen ist, bietet sich der Begriff der Lebenswelt im Ausgang von Edmund Husserl an. Demnach ist es eine wirklich anschauliche, wirklich erfahrene und erfahrbare Welt, in der sich unser ganzes Leben praktisch abspielt. Technisierung bedeutet (...) eine Veränderung dieses menschlichen Weltverhältnisses. Husserl attestierte seinerzeit eine Lebensweltvergessenheit, die zu einer Krise Europas und des europäischen Menschentums beitragen würde. Daher setzte er sich für eine Rehabilitierung der Lebenswelt als Sinnesfundament ein. Diese berühmte Diagnose und jene Massnahme sind seit Husserls Tagen immer wieder aufgegriffen worden. Wird die Digitalisierung die Welt in eine komplett künstliche Welt transformieren, die den Zusammenhang von persönlicher Erfahrung, Leiblichkeit, gesellschaftlichen Institutionen und Erscheinungen der Natur aufgekündigt hat? Bevor eine solche Befürchtung geglaubt werden kann, gilt es, grundlegende Muster der Digitalisierung im Hinblick auf ihre lebensweltliche Konkretion zu befragen. Die vorliegende Studie untersucht Prozesse und deren Querverbindungen aus den Bereichen Politik, Wirtschaft, Verkehr, Wissen, Bildung, Literatur, Gesundheit und Erotik. (shrink)

Scientific discoveries are often to some degree influenced by luck. Whether luck’s influence is at odds with common-sense intuitions about responsibility, is the central concern of the philosophical debate about moral luck. Do scientists acknowledge that luck plays a role in their work and – if so – do they consider it morally problematic? The present article discusses the results of four focus groups with scientists, who were asked about their views on luck in their fields and its moral implications. (...) The participants underscored circumstantial luck as a key dimension of luck in science. Nevertheless, most participants insisted that there are ways of executing ‘control’ in science: They believe that virtues and skills can increase one’s chances for success. The cultivation of these skills and virtues was considered a reasonable ground for pride. Prizes and rewards were rarely tied to personal desert, but instead to their societal function. (shrink)

Because of his preoccupation with the formal aspects of music and literature, Theodor W. Adorno is often regarded as the most aesthetically oriented thinker of the Frankfurt School theorists. It is Adorno’s perceived commitment to aestheticism—the study of art for art’s sake and the study of art as a source of sensuous pleasure, rather than as a vehicle for culturally constructed morality or meaning—that many scholars have criticized as hostile to genuine, concrete, substantive political, social, and ethical engagement with the (...) arts. _Adorno and Ethics_—the first issue of _New German Critique_ to be published by Duke University Press—takes issue with Adorno’s critics. These essays reconsider Adorno’s unique brand of aestheticism, revealing a “politics of aestheticism” and exploring the political and ethical dimensions of his writings. One contributor links the ethical turn taken in Adorno criticism with related developments in American poetry and poetics. Another examines Adorno’s aphorism “Gold Assay” for the ways in which it anticipates one of his seminal works, _The Jargon of Authenticity_. Focusing on Auschwitz and the testimony of its survivors, one contributor explores the impact of the Holocaust on modern philosophy and reason, a relationship that he argues Adorno never specified. Another contributor considers the figure of the animal in the writings of Kant, Adorno, and Lévinas, exploring what it might mean to live, as Adorno suggests, as “a good animal.” _Contributors_. J. M. Bernstein, Detlev Claussen, Samir Gandesha, Alexander García Düttmann, Christina Gerhardt, Martin Jay, Robert Kaufman, Michael Marder, Gerhard Richter. (shrink)

Renowned scholar of Ancient Greek Martin Ostwald explains, for a modern audience, the terms by which the ancient Greeks saw and lived their lives—and ...

Das Studienbuch fuhrt in die nordamerikanisch gepragte kognitive Semantik unter Bezugnahme auf kognitiv-anthropologische Aspekte ein. Die vielschichtige Interaktion von Sprache und Kognition wird anhand der Raumlinguistik und Raumkognition exemplarisch dargestellt. Einbezogen werden daneben aktuelle Ergebnisse der Forschung zur Frage nach dem Einfluss von Sprache auf Kognition und damit verkorperungstheoretische wie wahrnehmungsbasierte Ansatze. ".

La morale n'est pas seulement affaire de raison. Elle engage aussi l'imagination. Tout ce qui compte moralement dans une situation ne se donne pas d'emblee, au premier coup d'oeil. Pour percevoir ce qui importe, il faut changer de perspective, recadrer la situation ou la comparer avec des alternatives contrefactuelles. L'imagination nous permet ainsi de voir les choses autrement et d'elargir notre perception morale. Elle enrichit notre connaissance, comme le montre encore le recours aux experiences de pensee. Quels sont les mecanismes (...) psychologiques a l'oeuvre? Comment en tenir compte dans nos deliberations? Martin Gibert propose de repenser le role de l'imagination en morale a la lumiere des recherches les plus recentes en ethique et en psychologie. (shrink)

This essay begins with some observations concerning the interaction between nature and art. Relying on these reflections, in the second part experience of landscape will be interpreted as a model for the human stance within the natural as well as the historical world. In the third part some consequences for an ethics and politics of saving the conditions for individual as well as social well-being will be drawn.

Change and anger are in the air. “We are the 99%,” “black lives matter,” and “love is love” have become part of the lexicon. Previously unquestioned institutions (police, military, the NSA) are under scrutiny. Heat waves, floods, and earthquakes seem to be increasing. Could there be a silver lining? William Martin turns to the Tao Te Ching and finds that while Taoism is known for its quiet, enigmatic wisdom, the Tao can also have the cleansing force of a rushing (...) river. Martin elucidates these revolutionary messages condemning power seeking and greed. He emphasizes that humans have a “Te” that can help them heal the planet; shows how Taoism’s “simplicity” can be subversive and its flexibility a potent force; and reassures us that “When injustice is the rule, justice lies in wait.” Provocative and stirring, Martin’s Tao flows within and through those who ride the waves of anger and frustration, “and gently guides [them] to true freedom.”. (shrink)

Le concept de modernité et des notions qui lui sont apparentées - sécularisation, laïcité, libéralisme, séparation de l'Église et de l'État, discours sur les droits et libertés - souffrent d'une imprécision définitionnelle à la source de nombreuses incompréhensions. La distinction entre deux paradigmes historiques de référence, soit une modernité américaine attachée à son héritage judéo-chrétien et une modernité française fermée à la transcendance et historiquement hostile à l'Église, offre une grille d'analyse susceptible de clarifier les débats transatlantiques et la posture (...) philosophique des uns et des autres. Ces deux modèles rivaux résultent de lectures fondatrices antagoniques des droits de l'homme et de la laïcité. Partisans des deux modernités s'opposent, souvent avec âpreté, dans l'ensemble des diverses cultures nationales de la Civilisation occidentale. Discréditée par les grands totalitarismes athées et les hécatombes du XXe siècle, la modernité comprise comme auto-nomie ne saura se relever qu'en se réconciliant avec ses sources originelles chrétiennes. Garant de la dignité de la personne humaine, l'imago Dei - l'anthropologie biblique - constitue le fondement ultime et le cadre interprétatif nécessaire aux droits fondamentaux de la personne. (shrink)