Was macht das Besondere der menschlichen Lebensform aus? Wie können wir es verstehen, dass unsere Art wie alle anderen natürlich evolviert ist und dennoch als einzige Art die Fähigkeit entwickelt hat, unter dem Anspruch der Freiheit und in reflexiver Distanz zu handeln, damit aber die Umwelt auf eine Welt hin zu transzendieren? Jung argumentiert, dass sich diese Fragen nur beantworten lassen, wenn man philosophische, evolutionstheoretische und kognitionswissenschaftliche Ansätze aufeinander bezieht. Der Schlüssel hierfür ist der Begriff der Bedeutung. Alle Lebewesen (...) erfassen ihre Umwelt im praktischen Umgang mit ihr als bedeutsam. Auch der Geist des Menschen ist essentiell verkörpert und basiert auf erlebten Bedeutsamkeiten. Die Fähigkeit zur symbolischen Artikulation und kulturellen Weiterentwicklung solcher Lebensbedeutungen erlaubt es ihm aber auch, die lokale Umwelt zu transzendieren und dabei Werte, Normen und objektive Geltungsansprüche zu entwickeln. Eine zeitgemäße Anthropologie muss in der Lage sein, diese qualitativen Besonderheiten des menschlichen Geistes als Resultate von Naturprozessen verständlich zu machen. Sie verbindet methodischen Naturalismus mit Offenheit für die Transzendenz des Geistes über die Umwelt. Damit leistet der Autor einen wichtigen Beitrag zu einem nichtreduktionistischen Verständnis des Menschen, das Leib und Geist nicht dualistisch trennt, sondern ihre spannungsvolle Einheit sichtbar macht. (shrink)

A study of the analogies between alchemy, Christian dogma, and psychological symbolism. Revised translation, with new bibliography and index.

English summary: Ordinary, unmethodical experience forms our lives. It accumulates when we interact with our environment as living beings, and combines cognitive, affective and volitional elements. In it, questions of meaning and value and issues of knowledge become strongly interdependent. In a normative sense, modern culture has tremendously upgraded the status of ordinary people's experience. However, at the same time, our world is increasingly determined by the methodological experience of the (natural) sciences and by the technology they have made possible. (...) Will scientific experience now replace ordinary experience, or will it complement and regulate it? How do facts and values relate to one another and what does this mean for our understanding of democracy? Matthias Jung starts by developing an integrated approach to ordinary experience, taking into account insights from areas including hermeneutics, phenomenology, pragmatism and cognitive science. As a result, three main areas of discussion emerge: knowledge, values and ideology, all of which are covered in their respective individual chapters. German description: Gewohnliche, unmethodische Erfahrung formt unser Leben. Sie vollzieht sich, wenn wir als lebendige Wesen mit unserer Umwelt interagieren, und verbindet jeweils kognitive, affektive und willentliche Dimensionen. Fragen nach Sinn und Wert und Wissensfragen sind in ihr eng aufeinander bezogen. Normativ hat die Kultur der Moderne die Erfahrung gewohnlicher Menschen enorm aufgewertet, doch gleichzeitig wird unsere Welt immer starker von der methodischen Erfahrung der (Natur-)Wissenschaften und der von ihr ermoglichten Technik bestimmt. Ersetzt nun wissenschaftliche die gewohnliche Erfahrung oder erganzt und korrigiert sie diese? Wie verhalten sich Fakten und Werte zueinander und was ergibt sich daraus fur unser Verstandnis von Demokratie? Matthias Jung entwickelt zunachst ein integriertes Konzept gewohnlicher Erfahrung und nimmt dabei Einsichten u.a. aus Hermeneutik, Phanomenologie, Pragmatismus und Kognitionswissenschaften auf. Daraus ergeben sich drei exemplarische Problemfelder: Wissen, Werte und Weltanschauung. Ihnen sind jeweils eigene Kapitel gewidmet. (shrink)

Die Moderne ist von einer Konstellation zwischen Subjektivität und Kunst geprägt. Doch wie ist diese Beziehung aufzufassen? Daehun Jungs These lautet: Die Subjektivität der Moderne wird in ihrer Entsubjektivierung durch eine Kunst konstituiert, die ihrerseits in einer »Entkunstung« ihre moderne Form erfährt. Hierzu werden Texte von zwei der wichtigsten postkantischen Philosophen der Moderne - Hegel und Nietzsche - analysiert, die genealogisch (Hegel) und nachahmungstheoretisch (Nietzsche) versucht haben, die Konstitution der Modernität darzustellen. Dabei werden auch jüngere und gegenwärtige Positionen von Denkern (...) wie Adorno, Benjamin und Derrida berücksichtigt. (shrink)

Is there a fundamental difference between practical and theoretical knowledge? The thesis, going back to Gilbert Ryle, that "knowing-how" is an independent form of knowledge manifesting itself in practical abilities that cannot be reduced to "knowing-that" (propositional knowledge) is a heated topic of debate in contemporary philosophy. This book presents an analysis of practical knowledge understood as an independent form of knowledge with systematic connections to knowledge, thought, and action.

Jacques Ellul, by far the most significant author in the serious discussions on the interface between religion and technology, is apparently not known to the science‐and‐religion field. The reason is the imprecise use of the terminology. In scientific formulation the relationship can be summarized as technology /religion:: science/theology. The first pair are robust three‐dimensional templates of most human experience; the second pair are linear, abstract concerns of a minority of citizens. In the parallel community—now well developed throughout academia—of science, technology, (...) and society, where the technology/religion matters have been discussed more than the science/religion pair, John Caiazza's point that “techno‐secularism is the real problem” has been front and center for some decades. Among the theologians most aware of this, Raimundo Panikkar, Langdon Gilkey, and Huston Smith, Smith is the one who has taken the case much further than Caiazza, recognizing the danger of the real theological challenge from the religion of scientism and actively working against it. I write from a unique background among those involved in this debate—that of being deeply embedded simultaneously both in the modern science and technology establishment and in the reform of the religious enterprise for fifty years. I make the case that matters are worse than even Smith posits. He shows that scientism as a fundamentalist modern secularism serves the exact function of the theology behind the practiced religion of America and the West, that is, technology. An unexpected ray of hope has appeared in the sudden emergence of whole‐person healing (also known as complementary and alternative medicine), which is used regularly by well over half the population. This reintroduction of the spiritual dimension into this key technology of health will certainly be a major turning point. (shrink)

Watching Sons of Anarchy, it is easy to get caught up cheering for career criminals and hard not to root for SAMCRO's hijinks. Philosopher Nietzsche believes most philosophers have overlooked “where our good and evil really originated” and thinks we need to investigate this origin before we can assess the value of our reigning moral ideals. It is not the selfless or meek person, but the strong individual and the community that fosters and honors his strength that provides the basis (...) for what Nietzsche calls master morality. The Sons of Anarchy exhibit master morality in ways that challenge our understanding of morality. Their goodness is so different from what we customarily deem to be good. We cannot be sure what Nietzsche's reaction to Sons of Anarchy would have been, but it is possible that at certain moments he would have regarded it as an answer to his prayers. (shrink)

Das Werk Friedrich Nietzsches stellt die Theologie auf eine harte Probe. Denn wird nicht mit dem Tod Gottes, den Nietzsche in seiner "Frohlichen Wissenschaft" ausrufen lasst, auch der Tod der Theologie ausgerufen? Christian Jung stellt sich dieser Frage, indem er - ausgehend von Nietzsches Fruhschrift "Uber Wahrheit und Luge im aussermoralischen Sinne" - das Werk des Philosophen und insbesondere dessen Religions- und Christentumskritik sprachphilosophisch interpretiert. Des Weiteren folgt der Autor Nietzsches Uberlegungen in den Untergang jedweder theologischen Rede hinein, um (...) jedoch entgegen Nietzsches Meinung in eben diesem Untergang der Theologie das Erscheinen einer Theologie jenseits von Theologie zu entdecken. (shrink)

We describe herein an introductory STS course, designed for large numbers of students, which uses a large number of faculty instructors. Its content and style has evolved continuously for 20 years in a major research university and been adapted for use in small two-year and four-year campuses.

This study investigated the perception of Mandarin tonal alternations in disyllabic words. In Mandarin, a low-dipping Tone3 is converted to a high-rising Tone2 when followed by another Tone3, known as third tone sandhi. Although previous studies showed statistically significant differences in F0 between a high-rising Sandhi-Tone3 and a Tone2, native Mandarin listeners failed to correctly categorize these two tones in perception tasks. The current study utilized the visual-world paradigm in eye-tracking to further examine whether acoustic details in lexical tone aid (...) lexical access in Mandarin. Results showed that Mandarin listeners tend to process Tone2 as Tone2 whereas they tend to first process Sandhi-T3 as both Tone3 and Tone2, then later detect the acoustic differences between the two tones revealed by the sandhi context, and finally activate the target word during lexical access. The eye-tracking results suggest that subtle acoustic details of F0 may facilitate lexical access in automatic fashion in a tone language. (shrink)

Science and religion are incommensurable: one cannot use centimeters to measure volume. Science's proper cognate is theology. Science and theology are human activities that are basically conceptual (partly fallible) frameworks for explaining experience. Religion and technology, by contrast, involve and control or limit human practice and experience: they involve “sensate” reality—people and things. The study of the interaction of these four terms (or any two) must use the terms more precisely.Science as practiced today has become scientism, another theology. Technology is, (...) without any doubt, the world's most powerful and fastest growing religion.Minor squabbles among theologies, including science, must continue, but it is the tensions between technology and the established religions that will define this century. Battles on three fronts are already clear: the environment, globalization, and economic gaps. But whole–person healing, the replacement for high–tech reductionist modern medicine, is the most significant, because it will undermine science, which has hitched its wagon to this falling star.The end of fundamental science is upon us, because it has been so successful. Science will be increasingly applications–driven, and it will be judged by results. Here, it has met its nemesis in wholeperson healing that incorporates integrative medicine. Scientists must now reconsider their role in society. It will not be easy to accept a humbler position. Moreover, the vague allusions to spirituality by scientists need a more authentic commitment to praxis in lifestyle. (shrink)

This study analyzes whether academics with advanced degrees from foreign universities are more research productive than their domestic counterparts in the three selected East Asian higher education systems – Korea, Hong Kong, and Malaysia. The three systems have relatively large proportions of foreign degree holders among their professoriates. The data for this study is drawn from the Changing Academic Profession survey. In our negative binominal regression analysis, we found that foreign degree holders are not more research productive than their colleagues (...) with domestic degrees, and even slightly less productive than domestic degree holders in soft disciplines in Korea unless they have further foreign post-doc experience after their PhD. Furthermore, foreign degree holders are less productive in hard disciplines in Malaysia. Finally, we discuss the findings and attribute them to contextual differences between the three localities. (shrink)

ABSTRACTBy showing its organic linkage between theories of human nature and governance, this article illustrates that the Huainanzi is a scripture that holds a systematic and unique theory. The ideal governance of the Huainanzi is mystical transformation, i.e. the Daoist concept of non-action. Rule by simple Confucian rituals is not at odds with mystical transformation. However, mystical transformation does not include the rule by rituals. Moreover, excessively complicated rituals are incompatible with mystical transformation. Human nature in the Huainanzi does not (...) contradict humanity and righteousness. Human nature’s growth into humanity and righteousness is as natural as the approach of a butterfly to flowers. However, the humanity and righteousness of the Huainanzi are not innate to human nature. Likewise, unlike a flower, a butterfly is not part of a plant. Moreover, artificial flowers, which correspond to excessively complicated rituals, are incompatible wi... (shrink)