Al enfrentar el problema de los intrínsecos temporales, las posiciones dominantes asumen que el sujeto del cambio es un particular concreto, i.e., un objeto que instancia propiedades intrínsecas en una posición temporal determinada. Posiciones minoritarias niegan la existencia del sujeto del cambio o aceptan a este último como un particular concreto de carácter contradictorio. En este artículo argumento (i) que las soluciones en oferta son incapaces de hacer sentido de las cambiantes apariencias; (ii) que esta incapacidad radica precisamente en una (...) deficiente comprensión del sujeto del cambio; y (iii) que una comprensión del sujeto del cambio basada en un esquema categorial más tolerante sí nos permite hacer mejor sentido de ellas. Bajo este esquema, de raíces idealistas, el sujeto del cambio debe ser entendido como un “universal concreto”. (shrink)

According to McGinn, the aim of philosophy is to discover essences through conceptual analysis, and it qualifies as a game in Suits’ sense. However, everything in Suits’ definition of game seems to exclude from its scope McGinn’s definition of philosophy. Here I criticise McGinn’s definition and offer a more comprehensive one. Incidentally, this definition will allow us to include philosophy within the class of activities that do satisfy Suits’ definition of game.

Part 1. Husserl: the outlines of the transcendental-phenomenological system -- 1. Husserl's phenomenological discovery of the natural attitude -- 2. Husserl's theory of the phenomenological reduction: between lifeworld and Cartesianism -- 3. Some methodological problems arising in Husserl's late reflections on the phenomenological reduction -- 4. Facticity and historicity as constituents of the lifeworld in Husserl's late philosophy -- 5. Husserl's concept of the "transcendental person": another look at the Husserl-Heidegger relationship -- 6. Dialectics of the absolute: the systematics of (...) the phenomenological system in Husserl's last period -- Part 2. Husserl, Kant, and neo-Kantianism: from subjectivity to lifeworld as a world of culture -- 7. From being to givenness and back: some remarks on the meaning of transcendental idealism in Kant and Husserl -- 8. Reconstruction and reduction: Natorp and Husserl on method and the question of subjectivity -- 9. A hermeneutic phenomenology of subjective and objective spirit: Husserl, Natorp, and Cassirer -- 10. Cassirer's philosophy of symbolic forms: between reason and relativism: a critical appraisal -- Part 3. Toward a Husserlian hermeneutics -- 11. The subjectivity of effective history and the suppressed husserlian elements in Gadamer's hermeneutics -- 12. Husserl's "hermeneutical phenomenology" as a philosophy of culture. (shrink)

Kritische Theorie und Philosophische Anthropologie gelten noch immer als grundsätzlich einander widerstreitende Strömungen. Die Philosophien Helmuth Plessners und Theodor W. Adornos jedoch lassen sich, so die These dieses Buches, unter dem Namen der negativen Anthropologie zusammenführen. Edinger begreift negative Anthropologie im systematischen Sinn als strukturell negativ verfasstes Konzept, um elementare und exklusive Gemeinsamkeiten zwischen Adorno und Plessner sichtbar zu machen. Neben den grundsätzlichen Überlegungen, u.a. zum Konzept der Anthropologie bei Sonnemann und Gehlen, widmet sich der Autor auch beispielhaft den Motiven (...) der Kritik der Moderne und die Kritik der Geschichtsphilosophie durch Plessner und Adorno. Damit erreicht er eine neue Sicht auf das Verhältnis der beiden philosophischen Richtungen, die die gemeinhin akzeptierte unversöhnliche Frontstellung von philosophischer Anthropologie und Kritischer Theorie aufhebt. (shrink)

This comprehensive treatment of Neo-Kantianism discusses the main topics and key figures of the movement and their intersection with other 20th-century philosophers. With the advent of phenomenology, existentialism, and the Frankfurt School, Neo-Kantianism was deemed too narrowly academic and science-oriented to compete with new directions in philosophy. These essays bring Neo-Kantianism back into contemporary philosophical discourse. They expand current views of the Neo-Kantians and reassess the movement and the philosophical traditions emerging from it. This groundbreaking volume provides new and important (...) insights into the history of philosophy, the scope of transcendental thought, and Neo-Kantian influence on the sciences and intellectual culture. (shrink)

While largely studied because of their harmful effects on human health, there is growing appreciation that bacteria are important partners for invertebrates and vertebrates, including man. Epithelia in metazoans do not only select their microbiota; a coevolved consortium of microbes enables both invertebrates and vertebrates to expand the range of diet supply, to shape the complex immune system and to control pathogenic bacteria. Microbes in zebrafish and mice regulate gut epithelial homeostasis. In a squid, microbes control the development of the (...) symbiotic light organ. These discoveries point to a key role for bacteria in any metazoan existence, and imply that beneficial bacteria‐host interactions should be considered an integral part of development and evolution. (shrink)

In the traditional understanding, human dignity is often portrayed as a «final», «inherent», and «absolute» value. If human dignity as the core of the status of a human being did indeed have thos characteristics, this would yield a severe limitation for obligations that stem from the moral status of non-human animals, plants, eco systems and other entities discussed in environmental ethics; for obligations that arise from human dignity standardly take priority over the duties toward entities with non-human moral status. Yet, (...) many theorists of human dignity nowadays have given up the traditional picture in favour of a more «contingent» understanding of human dignity that abandons one or more of its traditional characteristics.In this paper, I argue that to the contrary, we have good reasons to think that the three characteristics of human dignity just mentioned can indeed be attributed to a value that deserves the name «human dignity». In a first part, I argue for a specific understanding of the three value characteristics under consideration. After these preliminaries, I show in a second part that given such an understanding, we have ample evidence that we can indeed say that human dignity is an inherent, absolute and final value; and also that these three characteristics are properties of a single value. (shrink)

While the meta‐ethical error theory has been of philosophical interest for some time now, only recently a debate has emerged about the question what is to be done if the error theory turns out to be true. This paper argues for a novel answer to this question, namely revolutionary expressivism: if the error theory is true, we should become expressivists. Additionally, the paper explores certain important but largely ignored methodological issues that arise for reforming definitions generally and with a vengeance (...) in the context of a radical error theory about all practical normative judgements, and suggests how these issues can be resolved. (shrink)

In der Ontologie wird einerseits danach gefragt, was für Arten von Gegebenem es überhaupt gibt und andererseits, worin das Sein eines Gegenstandes bzw. einer Art von Gegenstand besteht. Im Folgenden wollen wir uns mit der Ontologie der Computerspiele beschäftigen. Dass es so etwas wie Computerspiele tatsächlich gibt, ist im Gegensatz zu der Frage, ob es Abstrakta wie allgemeine Eigenschaften oder fiktive Entitäten gibt, evident und unkontrovers. Spannender, weil alles andere als offensichtlich, ist aber die Antwort auf die Frage, was Computerspiele (...) eigentlich sind, oder anders formuliert, was Computerspiele zu Computerspielen macht, oder wieder anders gesagt, worin das Computerspiel-Sein beseht. (shrink)

It is well known that Sartre describes his form of existentialism as atheistic, and much of the rhetoric of Sartrean existentialism draws off the image of God's absence from the world. There are nevertheless, I argue, deep grounds for thinking that the coherence and well-groundedness of Sartre's thought requires that his phenomenological ontology take finally the form of an onto-theology: Sartre's ontology runs into difficulties concerning the origin of the for-itself and the unity of being; an onto-theology like Schelling's, which (...) avoids the ‘ontological optimism’ that Sartre objects to in Hegel, both releases Sartre's ontology from its difficulties and furthers Sartre's central philosophical purposes. (Published Online July 10 2006). (shrink)

En este artículo me propongo abordar el problema del tiempo en las sociedades contemporáneas desde un diálogo entre las construcciones teóricas de Moishe Postone y Hartmut Rosa y el trabajo de Michel Foucault. Los dos primeros se han centrado en explicar cómo la temporalidad se ha convertido en un tipo de dominación abstracta, impersonal y cuasiobjetiva a partir de conceptos como la densificación temporal, la aceleración o la hibridación. Foucault, en cambio, concibe el tiempo bajo el prisma de la racionalidad (...) política neoliberal, por la cual el tiempo pasa a ser un recurso que debe gestionarse por los sujetos en términos empresariales y que termina por configurar una ética neoliberal de la administración del tiempo. Este diálogo ejemplifica de manera privilegiada la tensión entre la coacción o la presión temporal y la administración estratégica del tiempo propia de las sociedades contemporáneas. (shrink)

In this work we present a dynamical approach to quantum logics. By changing the standard formalism of quantum mechanics to allow non-Hermitian operators as generators of time evolution, we address the question of how can logics evolve in time. In this way, we describe formally how a non-Boolean algebra may become a Boolean one under certain conditions. We present some simple models which illustrate this transition and develop a new quantum logical formalism based in complex spectral resolutions, a notion that (...) we introduce in order to cope with the temporal aspect of the logical structure of quantum theory. (shrink)

Research on value congruence rests on the assumption that values denote desirable behaviors and ideals that employees and organizations strive to approach. In the present study, we develop and test the argument that a more complete understanding of value congruence can be achieved by considering a second type of congruence based on employees’ and organizations’ counter-ideal values. We examined this proposition in a time-lagged study of 672 employees from various occupational and organizational backgrounds. We used difference scores as well as (...) polynomial regression and response surface analyses to test our hypotheses. Consistent with our hypotheses, results reveal that counter-ideal value congruence has unique relations to employees’ trust in the organization that go beyond the effects of ideal value congruence. We discuss theoretical and practical implications of this expanded perspective on value congruence. (shrink)

Ambas posiciones son filosóficas y no sólo historiográficas: en Hegel, para comprender el arte en la modernidad; en Danto, en la posmodernidad. El "fin del arte" no significa para Hegel el acabamiento, sino un cambio fundamental de función dentro de las figuras de la verdad que el arte en la época moderna tiene que compartir con la religión y la filosofia. La forma absoluta de representar la verdad, forma clásica, cede a la forma romántica. El "fin del arte" en Danto (...) significa el ingreso del arte a la época poshistórica puesto que la historia del arte dejó de ser la necesidad interna de renovación permanente, y a la posfilosófica pues la reflexión ha convertido el arte en una praxis cognitiva de sí mismo que lo ha hecho equiparable a la filosofía. (shrink)

In der Medizinethik haben sich moralische Gründe, die die Würde des Patienten betreffen, gerade auch in Fragen am Lebensende als wichtige Grundlage praktischen Überlegens neben solchen des Wohlergehens und der Autonomie fest etabliert. Dabei hat es sich eingebürgert, zwischen Gesichtspunkten zu unterscheiden, die die kontingente Würde einer Person in den Blick nehmen, und solchen, die sich auf eine nicht-kontingente Würde ihrer Träger beziehen. In diesem Aufsatz möchte ich auf eine weitere Grundlage aufmerksam machen, die von Überlegungen, die von der Menschenwürde (...) der Betroffenen in beiderlei Art ihren Ausgangspunkt nehmen, verdeckt zu werden drohen: Moralische Gründe, die sich der Bewahrung oder Vermehrung des Sinns verschrieben haben, den Menschen in ihrem Leben sehen oder vermissen. Diese Sinn-Gründe, so mein Argument, weisen einige strukturelle Gemeinsamkeiten zu Würde-Überlegungen auf, die auf eine gemeinsame ontologische Grundlage und überlappende Gehalte beider zurückzuführen sind. Dessen unbeschadet haben beide Arten von Gründen eigenständige Funktionen beim Nachdenken über medizinethische Probleme; tatsächlich haben Gründe des Sinns im Falle moralischer Herausforderungen am Lebensende oftmals sogar den Primat in dem Sinne, dass sie konstitutiv in Würde-Gründe eingehen können und auch unabhängig davon auf moralisch relevante Gesichtspunkte verweisen. (shrink)

Antonio Andrés es un filósofo español del siglo XIV, muy conocido por la relación que mantuvo con Duns Escoto en París. Por esta razón, algunos escritos de Antonio Andrés han sido confundidos con los escritos de Duns Escoto. En este trabajo se estudian dos problemas: primero, determinar qué obras pertenecen a Antonio Andrés; segundo, mostrar si Antonio Andrés fue un filósofo original o bien fue un mero recopilador y difusor de los escritos de Duns Escoto.Antonio Andrés in a Spanish philosopher (...) who lived in 14th century. He is well known because of his relation to Duns Scot. That's why some writings of Antonio Andrés have been confounded with the writings of Duns Scot. Two problems are studied in this work; first, to appoint which writings belong to Antonio Andrés; second, to prove if Antonio Andrés was either an original philosopher or a mere commentator of Duns Scot's writings. (shrink)

In vertebrate development, the HOX genes act to specify cell identity along much of the anterior‐posterior axis of the embryonic central nervous system. In all vertebrates examined to date, the vitamin A metabolite retinoic acid is implicated in the patterning of the anterior posterior axis and the induction of HOX gene expression. Two recent papers have extended the study of retinoic acid induction of HOX genes to the closest relatives of the vertebrates, amphioxus and tunicates(1,2). In both these species, exogenous (...) retinoic acid is able to induce ectopic expression of HOX 1 genes in the anterior central nervous system. This suggests that retinoic acid control of anterior‐posterior axis formation and HOX induction is not specific to vertebrates. However, in the more distantly related echinoderms and arthropods, retinoic acid does not seem to act in the same way. Thus the role of retinoic acid in anterior‐posterior axis specification may be a chordate innovation, perhaps linked to the evolution of another chordate character, the dorsal neural tube. (shrink)

Phenomenology was one of the twentieth century’s major philosophical movements and continues to be a vibrant and widely studied subject today. _The Routledge Companion to Phenomenology_ is an outstanding guide and reference source to the key philosophers, topics and themes in this exciting subject, and essential reading for any student or scholar of phenomenology. Comprising over fifty chapters by a team of international contributors, the _Companion_ is divided into five clear parts: main figures in the phenomenological movement, from Brentano to (...) Derrida main topics in phenomenology phenomenological contributions to philosophy phenomenological intersections historical postscript. Close attention is paid to the core topics in phenomenology such as intentionality, perception, subjectivity, the self, the body, being and phenomenological method. An important feature of the _Companion_ is its examination of how phenomenology has contributed to central disciplines in philosophy such as metaphysics, philosophy of mind, moral philosophy, aesthetics and philosophy of religion as well as disciplines beyond philosophy such as race, cognitive science, psychiatry, literary criticism and psychoanalysis. (shrink)

The so-called classical limit of quantum mechanics is generally studied in terms of the decoherence of the state operator that characterizes a system. This is not the only possible approach to decoherence. In previous works we have presented the possibility of studying the classical limit in terms of the decoherence of relevant observables of the system. On the basis of this approach, in this paper we introduce the classical limit from a logical perspective, by studying the way in which the (...) logical structure of quantum properties corresponding to relevant observables acquires Boolean characteristics. (shrink)

Baldwin, T. (ed.) Cambridge History of Philosophy 1870 -1945.

In this blog entry, which addresses a broader audience, I wonder what exactly historians of philosophy do and how their work relates to non-historical work in philosophy. In particular, I raise the question why systematic philosophers and historians of philosophy are relatively close to each other. After all, they often publish in the same journals and work at the same departments. This is surprising, given that asking what X is seems to be rather different from asking what some person a (...) few hundred (or thousand) years ago thought what X is. I argue that systematic philosophers and historians of philosophy are so close because their work proceeds in a similar way. To be sure, they have very different starting points. Historians of philosophy may start, for instance, with a number of texts from one and the same author which appear to be in conflict. Systematic philosophers, in contrast, may start with a set of intuitions which seem to contradict one other. The way historians of philosophy and systematic philosophers operate upon those different starting points, however, is very similar. This explains at least in part, I maintain, why they are a lot closer than is the case in many other disciplines. (shrink)

Contemporary business often encompasses or aspires towards the automated, networked production of industrial goods across transnational supply chains that have many digitalized interfaces. This allows competitive operations in time, costs, and quality, which have been widely discussed. On the downside, it entails cyber threats with significant risks for society in areas including business, environment, and health. Hence, to adequately manage these risks in the emerging digital world, there is a vital necessity to raise awareness, establish, maintain, and further develop cyber-security (...) measures to ensure an appropriate level of protection along the entire value chain and supply chain. Blockchain capabilities are introduced to improve the technical and organizational basis for secured operations in industrial networks. Its advantages are explained by a simple USB-device use case, that has often been the root cause to subsequent security incidents, especially in the Stuxnet incident. (shrink)

By Dermot Moran and Joseph Cohen Continuum, 2012. Pp. vi + 376. ISBN 978-1-8470-6463-9. £18.99 (pbk). Dermot Moran and Joseph Cohen, both from University College Dublin, have co-written a dictionar...

This essay makes two claims. The first, exegetical, point shows that there are Husserlian elements in Gadamer’s hermeneutics that are usually overlooked. The second, systematic, claim takes issue with the fact that Gadamer saw himself in alliance with the project of the later Heidegger. It would have been more fruitful had Gadamer aligned himself with Husserl and the enlightenment tradition. following Heidegger in his concept of “effective history,” Gadamer risks betraying the main tenets of the enlightenment by shifting the weight (...) from subjectivity to effective history as the “agent” in history. This is not a wholesale dismissal of Gadamer’s project, however. The problem in Gadamer’s effective history can be remedied by insisting, with Husserl, on the subjective character of effective history. Gadamer was right to criticize Husserl’s idea of a transcendental genesis, but went too far in giving up the idea of human subjectivity as the agent in history. (shrink)