A Estrela da Redenção de Franz Rosenzweig estabelece uma conexão clara entre a questão do Tempo e a questão acerca da Experiência e da Linguagem como atributos fundamentais do ser humano. Tanto do ponto de vista metódico como do ponto de vista do conteúdo, o pensamento do tempo de Rosenzweig distingue-se do de Martin Heidegger, malgrado a sua aparente proximidade. Para Rosenzweig, a caducidade das coisas e a mortalidade do ser humano não são pensados a partir de uma ontologia da (...) finitude, antes se interpretam à luz da leitura judaica do acontecimento salvífico. Ora isto significa que, para Rosenzweig, o ser humano como indivíduo tem a partir da experiência do seu próprio tempo participação nos acontecimentos da Criação, da Revelação e da Redenção. Mais ainda, isto quer também dizer que para o pensador judeu o tempo está sempre de forma inusitada correlacionado com a Eternidade. Ou seja, segundo esta visão, o ser humano transforma-se a si mesmo graças ao acontecimento de salvação em concomitância com a sua própria relação em processo de transformação no que se refere ao tempo e à eternidade. Segundo o autor do artigo, a chave para esta nova compreensão do tempo está numa nova sistemática filosófica, cujo método possibilita a transformação de diferentes tempos, para lá do uso apropriado que Rosenzweig faz da simbologia matemática em ordem a fornecer uma interpretação filosófica da Criação. /// Franz Rosenzweig's Star of Redemption connects the question of time with the question about the experience and the language proper of the human being. In terms of both method and content, Rosenzweig's thinking about time is quite different from the heideggerian approach regardless of the fact that both thinkers also give the impression of being close to one another. But the truth is that Franz Rosenzweig thinks the caducity of things and the mortality of the human being not in terms of an ontology of finitude, but rather interprets them in the light of the Jewish understanding of the event of salvation. This means that for Rosenzweig the human being as individual situated in the midst of time has a direct part in the events of Creation, Revelation and Salvation. In each one of these instances time is shown as being imbedded with eternity, what in each case happens in a very special way. The human being transforms itself in this event of salvation together with his process of relation to time and eternity. The key for this new understanding of time is a philosophical systematic and method that makes possible the transformation of different times, not to mention the characteristic use of mathematical symbology made by Rosenzweig in order to give a philosophical interpretation of Creation. (shrink)

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Von den modernen philosophischen Emotionstheorien ausgehend wird gezeigt, dass der Mensch nicht nur in seiner physischen Natur als unfrei anzusehen ist. Der Mensch leidet nicht bloß an seiner Unfreiheit, sondern sein Lebensgefühl wie sein Gefühlsleben verändern sich, wenn er ein Bewusstsein von seiner Unfreiheit erlangt. Im Gegenzug wird die Frage einer möglichen Freiheit aufgefächert auf dem Boden der Ontologie, der Anthropologie und der Ethik. Als Gesprächspartner werden vor allem vier Philosophen aufgerufen: Spinoza, Nietzsche, Whitehead und Jaspers. Die Aufsätze haben den (...) Charakter von Meditationen, die sich in eine große Tradition meditativer Philosophie (Descartes, Husserl, Wittgenstein) einreihen. (shrink)

Strawson, P. F. Semantics, logic and ontology.--Tugendhat, E. Existence in space and time.--Geuss, R. Quine und die Unbestimmtheit der Ontologie.--Bittner, R. Zu Quines These der ontologischen Relativität.--Hintikka, J. Die Intentionen der Intentionalität.

Reiner Wiehl has always drawn scholarly attention to the more strictly philosophical aspects of Rosenzweig's work. His essays can be put beside those of Jürgen Habermas, Hans-Georg Gadamer and Emmanuel Levinas. As a matter of fact his interpretation of "The Star of Redemption" is philosophically problematic, doubting and questioning, so that it has been particularly fruitful in the effects, i.e. in indicating to the scholars new hermeneutical ways.

This paper looks at the history of the problem of individuation from Plato to Whitehead. Part I takes as its point of departure Reiner Wiehl’s interpretation of the different meanings of “abstract” in the metaphysics of Alfred North Whitehead and arrives at a corresponding taxonomy of different ways things can be called concrete. Part II compares the way philosophers in different periods understand the relation between thought and intuition. The view mostly associated with ancient philosophy is that thought (...) and sense-perception target different kinds of objects. The view mostly associated with modern philosophy (although it was introduced by the Stoics) is that thought and sense-perception are different ways of targeting the same objects. These differences have specific consequences for theories of individuation, which are assessed historically in Part III and then applied to Whitehead’s difficult texts in part IV. (shrink)

Ecologists use a remarkable range of methods and techniques to understand complex, inherently variable, and functionally diverse entities and processes across a staggering range of spatial, temporal and interactive scales. These multiple perspectives make ecology very different to the exemplar of science often presented by philosophers. In Philosophical Foundations for the Practices of Ecology, designed for graduate students and researchers, ecology is put into a new philosophical framework that engages with this inherent pluralism while still placing constraints on the ways (...) that we can investigate and understand nature. The authors begin by exploring the sources of variety in the practice of ecology and how these have led to the current conceptual confusion. They argue that the solution is to adopt the approach of constrained perspectivism and go on to explore the ontological, metaphysical, and epistemological aspects of this position and how it can be used in ecological research and teaching"--Provided by publisher. (shrink)

It is often said that knowledge is power, but more often than not relevant knowledge is not used when political decisions are made. This book examines how political decisions relate to scientific knowledge and what factors determine the success of scientific research in influencing policy. The authors take a comparative and historical perspective and refer to well-known theoretical frameworks, but the focus of the book is on three case studies: the discourse of racism, Keynesianism, and climate change. These cases cover (...) a number of countries and different time periods. In all three the authors see a close link between 'knowledge producers' and political decision makers, but show that the effectiveness of the policies varies dramatically. This book will be of interest to scientists, decision makers and scholars alike. (shrink)