Teilhard's texts were published in two complementary publications, the more philosophical‐theological ones in the L'Oeuvres (OV), the scientific ones in the L'Oeuvre Scientifique (OS)1. His letters were published in a nonsystematic way. The publication of the Oeuvres presented thematic compilations. The papers had their own production history, creating different versions. Scientific texts were published by Teilhard in widely dispersed journals and have been collected into L'Oeuvre Scientifique. The scientific status of Teilhard is related to his positions in the scientific world (...) and the continued use of his publications. The influences causing different versions of theological and philosophical papers are analyzed. The present accessibility of the diaries and their importance for a full understanding of Teilhard is elaborated. (shrink)

In 1917 Pierre Teilhard de Chardin wrote an essay that proposes union as a way to observe how the process of evolution takes place. He spent the remainder of his life broadening and sharpening the vision, which was based on union in nature. We propose that this vision and the historical development of thermodynamics and classical statistical mechanics offer insight into union and even into the divine life that many Christians believe to be triadic. We briefly situate union in the (...) triune divine life in early Christian tradition as it was believed and practiced. We then interpret three stages of development in the sciences of thermodynamics and statistical mechanics that support the theme of union in nature. Next we describe the development of Teilhard's thought during his scientific career and his tests of the theme of union, principally in his private journals, now being edited. We offer examples of Teilhard's application of union to his own spiritual life and compare his understanding of union with those of Paul the Apostle and John of the Cross. Finally, although the Christian God's triadic life was not a particular concern of Teilhard, we propose union in nature as a vestige of the divine life. (shrink)

Resolution of the entropy‐evolution problem was a significant issue for Pierre Teilhard de Chardin throughout his scientific career. Although never truly satisfied with his solution, he proposed that all energy must be psychic and contain two components. Tangential energy is related to physical energy. Radial energy in some way accounts for increasing complexity and consciousness in evolution. Analysis of developments in thermodynamics, statistical mechanics, and information theory show that Gibbs free energy contains both calorimetric and noetic components, thus validating Teilhard's (...) intuition. (shrink)

Evolution has become the standard way of understanding the world process. Theology has to express traditional faith in the context of the contemporary world. Since the common world view has profoundly changed, from a static world of being into a dynamic world of becoming, theology needs to change its language and its understanding of the universe as God's creation. This understanding of an evolving world is to be used as a theological source. Such a change of perspective necessitates a fundamental (...) reconstructing of theology; for theology, such reconstructing means a renewed understanding of the Creator and of the Incarnation. (shrink)

The age–old dilemma of free will and determinism is attacked by proving that both sides are flawed with contingencies, that the notion of eternal law is a theologically tainted projection rather than a reality of the real world that is understood to be evolutionary. Determinism is dissolved into conditionalism. This excludes materialistic scientific explanation of the deterministic style. As it brings forth freedom, evolutionary reality transcends essentially the explanatory possibilities of statistically structured natural laws. The dilemma of determinism and free (...) will based on a logic of contradiction is replaced by an ontology of polarity. (shrink)

The impossibility of predicting the future allows us only to indicate which theological developments seem to be needed. These developments concern our changing perception of the world, which requires a reversal in our understanding of God's Creation, from its most imperfect beginnings to its unforeseeable future. The passing of evolution from the biological to the human level has opened moral dimensions that must be explored. Rather than return to the beginnings of the church, theology needs to try to understand Christian (...) faith within evolution, to reinterpret the past in the light of the new. In evolution, no final doctrine is possible. The necessity for doctrine creates a constant tension with the necessity of its revision. New truth must be paid for by suffering. The need is for a coherent theological vision of Creation, Redemption, and God's action in the world. Teilhard's metaphysics of union may be the key to it. In this view love becomes the central force of creation, which in Teilhard's view opens into an eternal future in God: in its final stage, evolution becomes Christogenesis. (shrink)

Previous studies have shown that the use of motivational regulation strategies has the potential to sustain invested effort and persistence in the learning process. Combining different methods (questionnaires and standardized diaries), the present study aimed to determine the role of motivational regulation in an exam preparation period. Motivational regulation is differentiated in a quantitative (extent of strategy use) and a qualitative (planning, implementing, monitoring and correcting strategy use) aspect. One hundred and fifteen university students reported the quantity and quality of (...) their motivational regulation strategy use in a pretest and kept a standardized learning diary focused on motivational difficulties and invested effort over a 14-day period just before an exam in their studies. Exam performance was assessed afterwards. Results revealed positive effects of both aspects of motivational regulation on invested effort in exam preparation and exam performance. Moreover, a high quality of motivational regulation was associated with reduced negative effects of motivational difficulties on invested effort during studying—implying that motivational regulation can buffer against specific motivational problems occurring in the learning process. (shrink)

Karl Schmitz‐Moormann's thought as expressed in his last book exemplifies Catholic theology based on realism, flow, evolution, and free will. Categories of creation are reviewed: from nothing, continuous, called forth, informed, and free.

En este artículo exponemos las intuiciones del teólogo y biólogo alemán Karl Schmitz-Moormann sobre la evolución. Como leitmotiv subyacente en toda su obra, Schmitz-Moormann tiene a Teilhard de Chardin. Inspirado por Teilhard y su metafísica de la unión, introduce un nuevo concepto, a saber, la uni-totalidad. Veremos aquí cómo Schmitz-Moormann observa diversas uni-totalidades a lo largo del progreso evolutivo, desde las partículas subatómicas hasta las agrupaciones humanas. Esas diversas uni-totalidades implican, a la vez, diversidad de unión, que puede ser explicada (...) por causas que van desde la interacción nuclear hasta el amor interpersonal. Análogamente, Schmitz-Moormann ve nuestro Dios tri-uno como la Uni-totalidad suprema unida por amor, a la que se acercan las uni-totalidades creadas. (shrink)

Schmitz zieht in diesem Buch die Bilanz eines mehr als fünfzigjährigen Fortschreitens im Dienst der Aufgabe, den Menschen ihr wirkliches Leben begreiflich zu machen. Er stellt zu diesem Zweck vier Säulen seines Werkes vor - unter den Titeln: Subjektivität, Mannigfaltigkeit, Leib und Gefühl, Welt - und bringt grundlegende Fragestellungen der Neuen Phänomenologie zur Sprache: Der Leib war seit der...

In this book, Barbora Moormann-Kimáková analyses the possibility of finding an optimal language regime in multinational and multiethnic countries - either by defining the contents of an optimal language regime, or with the help of a criterion enabling to evaluate whether a language regime is optimal or not. The process of the selection or change of a language regime often becomes a matter of a language-related conflict. These conflicts are mostly accompanied by other political or social conflicts, as for example (...) in Ukraine or former Yugoslavia, which render solutions - and their evaluation - difficult. The author claims that language regimes can be evaluated based on the increase or lack of their legitimacy in the eyes of the relevant actors. This is demonstrated in four language regime studies on the European Union, Soviet Union, Bosnia and Herzegovina, and South Africa. Content The search for the optimal language regime The conflict potential of multilingualism Actors in language-related conflicts The dimensions of language-related conflicts Monolingualism Multilingualism without and with a lingua franca Target Groups - Lecturers and students of the social sciences, humanities and sociolinguistics. - Readers interested in language-related political issues and diversity politics. About the Author Barbora Moormann-Kimáková received her doctorate in political science from the Institut für Sozialwissenschaften, Humboldt-Universität zu Berlin, Germany. (shrink)

EPUB and EPDF available Open Access under CC-BY-NC-ND licence. We tend to hold people responsible for their choices, but not for what they can’t control: their nature, genes or biological makeup. This thought-provoking collection redefines the boundaries of moral responsibility. It shows how epigenetics reveals connections between our genetic make-up and our environment. The essays challenge established notions of human nature and the nature/nurture divide and suggest a shift in focus from individual to collective responsibility. Uncovering the links between our (...) genetic makeup, environment and experiences, this is an important contribution to ongoing debates on ethics, genetics and responsibility. (shrink)

Die klassischen Gegenuberstellungen in der Philosophie gleichen oft dem Verschieben von Figuren im Theater oder auf dem Schachbrett. Das liegt daran, dass man alles fur einzeln und Identitat mit etwas fur selbstverstandlich halt. Es versteht sich aber nicht von selbst, dass alles, was ist, selbst ist. Selbstsein, Einzelheit, Identitat mit etwas haben tiefliegende und kontingente Voraussetzungen in der Dynamik des spurbaren Leibes. Von dieser hangt durch die subjektiven (nicht neutralen) Tatsachen des affektiven Betroffenseins auch das Selbstbewusstsein der Person ab. Um (...) sich mit etwas zu identifizieren, muss sie sich schon kennen, und dafur bedarf sie der leiblichen Dynamik, wie fur alles Konkrete der aus dieser sich ergebenden leiblichen Kommunikation. Durch die Ambivalenz von Eintauchen in den Leib und Auftauchen aus ihm wird die Person labil und zwiespaltig. Als Wege zu ihrer Stabilisierung und Integration werden hier die Fassung, die Komik und der Humor erortert. Alle Erfahrung wird auf leibliches Verstehen zuruckgefuhrt. Aber was ist der spurbare Leib im Gegensatz zum sichtbaren und tastbaren Korper? Er muss erst begrifflich freigelegt werden, denn seine eigentumliche Ausdehnung und Dynamik waren der europaischen Intellektualkultur unbekannt. (shrink)

A perceptual realism that is naive in a good way must be naively realistic about world and mind. But contemporary self-described naive realists often have trouble acknowledging that both the good cases of successful perception and the bad cases of illusion and hallucination involve internal experiential states with intentional contents that present the world as being a certain way. They prefer to think about experience solely in relational terms because they worry that otherwise we won’t be able to escape from (...) radical skepticism. I argue that experiential relations to objects require that their subjects be in internal experiential states. But this does not mean that these states are our epistemological starting point which can be known independently of any knowledge of the external world. We do escape the epistemological predicament of radical skepticism because the good cases are primary over the bad ones. But this is not because the good cases alone provide reasons for belief, but because we do not need a reason to think we are in a good case, but do need a reason to think we are not, and such a reason must come from a good case. So bad cases can only be thought of as deviations from good cases. And we can only understand experiences as states with contents distinct from their objects and present in good and bad cases once we understand misrepresentation, that is, bad cases, and therefore only as we ascribe knowledge of the external world to ourselves. (shrink)

This chapter reviews the literature on experimental political philosophy. Much of the literature considers individuals’ intuitions about distributive justice, retributive justice, and key concepts such as the doing/allowing distinction. The chapter argues that although there is relatively little experimental political philosophy proper, there are many avenues for future research. It presumes some familiarity with political philosophy, but its main aim is not to explain the relevance of studies to particular debates. The chapter provides an overview of interesting empirical results that (...) may be of some broad interest and suggests that there is reason for those interested in experimental political philosophy to do new kinds of empirical work and employ new methods from many disciplines. Experimental philosophy need not model itself primarily on the discipline of psychology. There are many useful methods available for answering important questions experimental philosophers might want to address in these other disciplines. (shrink)

Ideologie, Sporterziehung, Marxismus, Sozialismus, Gesellschaft, Sportwissenschaft, Soziologie.

The 'ethics of deconstruction'? -- Ethical (im)possibilities -- Ethics under erasure -- Ethical experience : a cinematic example.

Die Tiere werden durch Situationen gefangen und beschutzt, deren binnendiffuse Bedeutsamkeit ihren vitalen Antrieb in die Zukunft fuhrt. Der Mensch steht der Zukunft allein gegenuber und muss sich planmassig durch Auswertung seiner Erinnerung ein Bild von ihr machen, um Gefahren zu vermeiden und Chancen zu nutzen. Der jetzige Ausbildungsstand dieser Kunst ist die Naturwissenschaft, in deren Licht sich die Technik vorantastet. Wenn die Umwelt auf diese Weise hinlanglich gezahmt ist, wird das Bestreben drangender, sich mit ihr in ein harmonisches Verhaltnis (...) zu setzen. Dazu bedarf es der Besinnung des Menschen auf sein Sichfinden in seiner Umgebung. Das ist Philosophie. Sie wird aber kompliziert durch zwei Wege der Bekanntschaft des Menschen mit sich selbst. Einerseits ist es die Bekanntschaft mit den objektiven Tatsachen, deren Zuschreibung an den Menschen unsicher und zufallig ist. Unzweifelhaft und notwendig ist dagegen die Begegnung des Menschen mit sich selbst auf dem anderen Weg, im affektiven Betroffensein, denn er wird gleichsam auf sich gestossen, wenn ihm etwas nahe geht. Es sind diese subjektiven Tatsachen, die Hermann Schmitz von den objektiven abhebt und philosophisch entfaltet, wobei er zeigt, warum Idealismus - einschliesslich existentialistischer Ansatze - und Realismus - mit seinen Fortsetzungen Nominalismus, Positivismus, Konstruktivismus - ihre Ziele verfehlen. (shrink)

Die Person ist nur Person, indem sie zugleich prapersonal ist, und bringt doch etwas unvorhersehbar Neues auf: ihre Fahigkeit zur Selbstbestimmung durch Selbstzuschreibung als Fall mehrerer Gattungen. Mit ihrem Durchbruch aus der Gefangenschaft in Situationen entsteht die Welt als Antwort auf das menschliche Ansprechen mit satzformiger Rede, die aus Situationen schopft. Diese Doppelgesichtigkeit von Verankerung und Neubildung in der Epigenese wird in dem Buch an verschiedenen Themen verfolgt. Dazu gehoren u. a. Enge und Weite, Leib und leibliche Kommunikation, Sucht, Intentionalitat, (...) Geschichte und Praxis. Am Schluss steht ein Ruckblick auf das Abendland. Die antike Philosophie mit Welt- und Menschspaltung, das mittelalterliche Christentum mit Bindung des affektiven Betroffenseins an die Macht als zentrales Thema, die Neuzeit mit dem gegen Situationen und leibliche Kommunikation blinden Weltbild der Naturwissenschaft haben die Menschen vom Einblick in ihr wirkliches Leben abgelenkt. Die noch unverlorene Kraft kritischer Aufklarung lasst einige Hoffnung auf einen Neubeginn des menschlichen Selbst- und Weltverstandnisses im Abendland ubrig. (shrink)

From Dr. Nicole LePera, creator of "the holistic psychologist"-the online phenomenon with more than 2M followers on Instagram-comes a revolutionary approach to self-improvement, integrating the tools of various modalities and disciplines with traditional psychology to offer a practical program that guides readers to create radical change.

This chapter identifies some of the unique ways in which uploading relates to transformations in values, as well as to collect, and to some extent integrate, diverse yet overlapping ideas and research relevant to the question of teleology in a transhumanist/posthuman context. The transition to a non‐biological substrate represents a nonpareil transformation of values. Given an unprecedented influx of novelty, it is difficult to anticipate new values and directions; however, the underlying patterns of human teleology, coupled with the fundamental values (...) carried forward to the transition, can suggest invariants in values and which directions might be pursued. Would uploaded persons spend most of their time inside or outside virtual reality? Would there be radical diversity in body shape and form, or a concentration of similar morphologies? While many provocative questions remain regarding a post‐biological future, some answers seem strongly supported. (shrink)

This chapter discusses seven of nine and the doctor experience various ups and downs as they navigate the deepest reaches of social and emotional interactions. Conscious experiences have two basic components: the experience itself and the meaning you derive from it, what it means to you. Husserl used two Greek terms, noesis and noema, to explain these aspects. Noesis gives meaning to an experience, as opposed to simply dismissing everyday occurrence as just “things” that happen without any intention or influence. (...) Husserl goes as far as to say that the noesis becomes the “real content” of the experience. In contrast, the noema is the actual meaning of the experience: its point about something, so that the events that happen to us make sense to us in terms of generating personal significance. Husserl distinguishes between the content of an act, what makes an experience meaningful or intentional from its object. (shrink)

This chapter contains sections titled: Inspiration History Inside the Beauty Question.

1. T. Kommentar zum 7. Buch der Metaphysik.

In this paper I first introduce Tomasello’s notion of thought and his account of its emergence and development through differentiation, arguing that it calls into question the theory bias of the philosophical tradition on thought as well as its frequent atomism. I then raise some worries that he may be overextending the concept of thought, arguing that we should recognize an area of intentionality intermediate between action and perception on the one hand and thought on the other. After that I (...) argue that the co-operative nature of humans is reflected in the very structure of their intentionality and thought: in co-operative modes such as the mode of joint attention and action and the we-mode, they experience and represent others as co-subjects of joint relations to situations in the world rather than as mere objects. In conclusion, I briefly comment on what Tomasello refers to as one of two big open questions in the theory of collective intentionality, namely that of the irreducibility of jointness. (shrink)

Esta Cr tica es una obra capital por el solo hecho de que versa sobre los temas en que culmina toda meditaci n sistem tica en filosof a. Es un proyecto de revoluci n te rica.