Man's rational capacities rest on education and this makes the form of human sapience interpersonal. As persons, however, we do not take part in the tradition of sapience only passively. That is, mere rationality in Kant's sense, i.e. the faculty of following implicit norms or explicit rules, is not enough for personhood. It requires also reason in Hegel's sense, i.e. free active participation in developing 'the idea' (eventually of good human life), as well as 'the concept', i.e. joint generic knowledge (...) that defines the inferential content of our words and sentences. In making reasonable proposals for developing these persons are themselves the free 'spirit' of the human world. (shrink)

Addresses various crucial approaches to the history of philosophy - narrative, philological, hermeneutic, and systematic. This book elaborates the principles of each approach and puts focus on their capacity to properly comprehend problems.

Was sind reine geometrische Formen? In welchem Sinne gibt es überabzählbar viele Punkte auf einer Linie? Wie verhalten sich empirisch richtige Aussagen über reale Figuren an Körpern zu den idealen Wahrheiten einer rein mathematischen Geometrie? In einer Auseinandersetzung mit Kants Rede von den Formen der Anschauung und im Geist der Philosophie Wittgensteins führt das Buch ein in die sprachlogischen Techniken der Abstraktion und Ideation als Basis des rechnenden Beweisen in der Mathematik. wichtige und hochaktuelle Abhandlung zu einem Kernthema der Philosophie (...) der Mathematik für Studenten der Philosophie und der Mathematik gleichermaßen geeignet Mitherausgeber der Reihe Grundthemen Philosophie. (shrink)

The following account of a Kantian theory of action, in which I do not proceed in accordance with just one text of Kant’s, has as its main aim a critical assessment of Kant’s ‘solution’ of the third antinomy, i.e., of the dilemma between the principle of causality in the domain of understanding nature and the cardinal proposition of free will in the domain of understanding action. According to the first horn of the dilemma, we assume that at least in principle (...) every event in the world can be considered as the necessary result of preceding conditions and some efficient causal laws. According to the second horn, preceding events outside or inside our body cannot cause our deeds. They must be understood as consequences of free choices between different possibilities of action. (shrink)

The question of meaning is perceived as being at the root of religion. Philosophy presents secular competition with its radical criticism of the concretizations used in theological language and of the way meaning is derived from "holy" - in other words inviolable - values of a god. This consideration of meaning has not always dealt with worldly purposes and other-worldly goals. Rather it has revolved around achieving a reasonable understanding of the subject itself and the right position in relation to (...) it or - as in the case of the meaning of human life - living a good life overall. (shrink)

Filozofia analityczna po logicyzmie Fregego i atomizmie logicznym Russella odziedziczyła szereg założeń związanych z istnieniem rodzajowej dziedziny bytów indywidualnych, których tożsamość i elementarne określenia już mamy zdefiniowane. Te „indywidua” istnieją tylko w idealnych „światach możliwych” i nie są niczym innym jak zbiorami posiadającymi strukturę bądź czystymi zbiorami matematycznymi. W przeciwieństwie do takich czysto abstrakcyjnych modeli, Hegel analizuje rolę pojęciowych rozróżnień i odpowiednich brakujących inferencji w rzeczywistym świecie. Tutaj wszystkie obiekty są przestrzennie i czasowo skończone. Nawet jeśli rzeczywiste rzeczy poruszają się (...) zgodnie z pewnymi formami, są tylko momentami w całościowym procesie. Wszelako, formy te nie są przedmiotami bezpośredniej, empirycznej obserwacji, lecz zakładają udane i powtarzalne działania i akty mowy. W rezultacie żadna semantyka odnoszącej się do świata referencji nie może obyć się bez kategorii Heglowskich, które wykraczają daleko poza narzędzia opartej wyłącznie na relacjach logiki matematycznej. (shrink)

There is no immediate knowledge, neither empirical nor conceptual. Hegel shows this in his Phenomenology of Spirit. He develops this most important insight in his writings on logic. Science is the project of developing situation-independent generic sentences – which are not to be confused with universally quantified empirical statements. Rather, the sentences articulate law sor rules of default inference and proper judgment in a generic way. They are set as “conceptually valid” not only on merely verbal or conventional grounds, but (...) are “material” in their world-relation. In other words, science develops “the concept” which, in turn, enables us to understand, i.e. to use languages and to think about reality and possibilities more or less correctly. “The concept” is, therefore, the system of generic conditions of all “meaning” and “truth” and is, as such, presupposed in empirical judgments of the category of singularity. “Reason” is the subjective side of “spirit”, which, in turn, is nothing but our practice of scientific development. If we look at this practice from within, spirit is the “self-development” of conceptual contents. Moreover, any causal explanation and any appeal to forces or dispositions rest on conceptual constructions of generic models. This is the core claim of Hegel’s idealism with respect to causes and grounds by which we “explain” appearances: The underlying “Wirklichkeit” is our own scientific construction suited to our joint experiences. (shrink)

The problem of evaluating philosophical texts is not only an institutional problem for philosophers. It transcends our own discipline. In a globalized word, English seems to be the lingua franca of all the sciences, much more than Latin ever was. But if we do not appreciate the systematic differences between articulating the ‚results‘ in the ‚natural‘ sciences on the one hand and normative and philosophical disputes about reasonable developments of forms of articulation and understanding in the ‚Geisteswissenschaften‘ on the other, (...) there is a great danger of transnational regionalism — especially if we limit philosophical thinking and research to one language. Instead, we should treasure the diverse traditions and experiences as they are manifested in different languages. In consequence, the policy of evaluating international visibility of philosophic journals, as proposed by the European Science Foundation , must be changed. (shrink)

In order to understand Hegel's gnomic oracle according to which the ‘I’ is a ‘We’, the notion of a personal subject is explained by its competence to perform personal roles in a pre-given partition of roles. Explicit divisions of labour by contractual promises are special cases that presuppose the general case of an already established social practice. On the other hand, methodological individualism is right to stress that we actualize joint intentions only via corresponding instantiations. In performing our parts, we (...) form a plural subject, a we-group. The result of what each of us does is what we do, and the generic ‘We’ turns into the generic ‘I’. (shrink)