In this paper, the relations between science and technology, intervention and representation, the natural and the artificial are analysed on the background of the formation of modern science in the sixteenth century. Due to the fact that technique has been essential for modern science from its early beginning, modern science is characterised by a hybridisation of knowledge and intervention. The manipulation of nature in order to measure its properties has steadily increased until artificial things have been produced, such as laser (...) beams, chemical compounds, elementary particles. Furthermore, the structural bracing of natural science, technological development, and industrial exploitation of nature go also back to the foundation of modern science. In order to strengthen the debate on technoscience against this background, the specific characteristics of technoscientific objects have to be clarified as have the specific characteristics of the social organisation of technoscience and its performance. (shrink)

The debate around the notions of a priori knowledge and a posteriori knowledge has proven crucial for the development of many fields in philosophy, such as metaphysics, epistemology, metametaphysics etc. We advocate that the recent debate on the two notions is also fruitful for man-made distributed computing systems and for the epistemic analysis thereof. Following a recently proposed modal and fallibilistic account of a priori knowledge, we elaborate the corresponding concept of a priori belief: We propose a rich taxonomy of (...) types of a priori beliefs and their role for the different agents that participate in the system engineering process, which match the existing view exceedingly well and are particularly promising for explaining and dealing with unexpected behaviors in fault-tolerant distributed systems. Developing such a philosophical foundation will provide a sound basis for eventually implementing our ideas in a suitable epistemic reasoning and analysis framework and, hence, constitutes a mandatory first step for developing methods and tools to cope with the various challenges that emerge in such systems. (shrink)

We critically assess integrative social contracts theory (ISCT) and show that the concept particularly lacks of moral justification of substantive hypernorms. By drawing on Habermasian philosophy, in particular discourse ethics and its recent application in the theory of deliberative democracy , we further advance ISCT and show that social contracting in business ethics requires a well-justified procedural rather than a substantive focus for managing stakeholder relations. We also replace the monological concept of hypothetical thought experiments in ISCT by a concept (...) of practical discourse to better govern business activities on the macro-level of organizational actors such as firms, governments, and NGOs. (shrink)

How can one distinguish the concept of second modernity from the concept of postmodernity? Postmodernists are interested in deconstruction without reconstruction, second modernity is about deconstruction and reconstruction. Social sciences need to construct new concepts to understand the world dynamics at the beginning of the 21st century. Modernity has not vanished, we are not post it. Radical social change has always been part of modernity. What is new is that modernity has begun to modernize its own foundations. This is what (...) it means to say modernity has become reflexive. It has become directed at itself. This causes huge new problems both in reality and in theory. There has been a pluralization of the boundaries within and between societies, between society and nature, between Us and Other, between life and death. This pluralization also changes the inherent nature of boundaries. They become not so much boundaries as a variety of attempts to draw of boundaries. Border conflicts become transformed into conflicts over the drawing of boundaries. Where postmodernism simply celebrates this multiplication of boundaries, the theory of second modernity starts with the problem this new reality poses for individual and collective decisions, and with the problem that the continued existence of such decisions poses for theory. Institutions that are capable of such conscious boundary drawing are enabled in a way that those of the first modernity were not. But this process also generates qualitatively new kinds of trouble and crises. To investigate those troubles is to unveil the emergence of the second modernity. (shrink)

The discourse on climate politics so far is an expert and elitist discourse in which peoples, societies, citizens, workers, voters and their interests, views and voices are very much neglected. So, in order to turn climate change politics from its head onto its feet you have to take sociology into account. There is an important background assumption which shares in the general ignorance concerning environmental issues and, paradoxically, this is in corporated in the specialism of environmental sociology itself — this (...) is the category of ‘the environment’. If ‘the environment’ only includes everything which is not human, not social, then the concept is sociologically empty. If the concept includes human action and society, then it is scientifically mistaken and politically suicidal. (shrink)

At the beginning of the 21st century the conditio humana cannot be understood nationally or locally but only globally. This constitutes a revolution in the social sciences. The `sociological imagination' so far has basically been a nation state imagination. The main problem is how to redefine the sociological frame of reference in the horizon of a cosmopolitan imagination. For the purpose of empirical research I distinguish between three concepts: interconnectedness , liquid modernity and cosmopolitization from within. The latter is a (...) kind of class analysis after class analysis, which takes on board globalization internalized. For the purposes of social analysis, therefore, it is necessary to distinguish systematically between the national manifestation on the one hand and cosmopolitan reality of `global flows', currents of information, symbols, money, risks, people, social inequalities, on the other. This internal involuntary and often unseen cosmopolitanization from below of the national sphere of experience is occurring, however, with the power of economic globalization. So what does inner `cosmopolitanization' mean? The key concepts and questions of a way of life, such as nourishment, production, identity, fear, memory, pleasure, fate, power and politics, can no longer be located and understood nationally, but only globally whether in the shape of globally shared collective futures, capital flows, impending ecological or economic catastrophes, global foodstuff chains, transnational power games, or the `Esperanto' of pop music. In this article I look at transformation in the understanding of space-time, of identity, of the production paradigms, as well as at the resulting consequences for key sociological concepts like class and power and, within this frame, point to certain dilemmas of cosmopolitanism. (shrink)

Ethological theory standardly attributes representational content to animal signals. In this article I first assess whether Ruth Millikan’s teleosemantic theory accounts for the content of animal signals. I conclude that it does not, because many signals do not exhibit the required sort of cooperation between signal‐producing and signal‐consuming devices. It is then argued that Kim Sterelny’s proposal, while not requiring cooperation, sometimes yields the wrong content. Finally, I outline an alternative view, according to which consumers alone are responsible for conferring (...) representational status and determining content. I suggest that consumer‐based teleosemantics reconstruct the content of both cooperative and noncooperative signals and explain how a given trait can mean different things to different consumers. †To contact the author, please write to: Department of Philosophy, King’s College London, Strand, London WC2R 2LS, U.K.; e‐mail: ulrich[email protected]. (shrink)

Ḥikāyat Abī al-Qāsim: A Literary Banquet. By Emily Selove. Edinburgh Studies in Classical Arabic Literature. Edinburgh: Edinburgh University Press, 2016. Pp. x + 200. $120, £70.

This article differentiates between three different axes of conflict in world risk society. The first axis is that of ecological conflicts, which are by their very essence global. The second is global financial crises, which, in a first stage, can be individualized and nationalized. And the third, which suddenly broke upon us on September 11th, is the threat of transnational terror networks, which empowers governments and states. Two sets of implications are drawn: first, there are the political dynamics of world (...) risk society. In an age where trust and faith in God, class and progress have largely disappeared, humanity's common fear has proved the last - ambivalent - resource for making new bonds. Second, the methodological nationalism that preoccupies the sociological imagination has to be overcome and a `methodological cosmopolitism' has to be created. (shrink)

In this article I want to outline an argument for a New Critical Theory with a cosmopolitan intent. Its main purpose is to undermine one of the most powerful beliefs of our time concerning society and politics. This belief is the notion that “modern society” and “modern politics” are to be understood as society and politics organized around the nation‐state, equating society with the national imagination of society. There are two aspects to this body of beliefs: what I call the (...) “national perspective” of social actors, and the “methodological nationalism” of scientific observers. The distinction between these two perspectives is important because there is no logical co‐implication between them, only an interconnected genesis and history. (shrink)

How do managers think about the relationship between the pursuit of economic success and ethical demands? This paper presents the main results of a qualitative-empirical study (Ulrich and Thielemann, 1992). The range of thinking patterns displayed by Swiss managers in this field of tension is elucidated and typologized. The results are then compared with those yielded by other studies on managerial ethics. Although the comparisons reveal essential parallels, the findings of previous investigations are interpreted in a considerably different manner. (...) In particular it is shown that, on the strength of a systematic conception of the fundamental problem of business ethics, the frequently heard assertion that the vast majority of managers are ethical opportunists must be revised. The internationally prevailing thinking pattern among managers does not prove to be ethical opportunism or even cynicism buteconomism, i.e. theethical conviction that economically appropriate actionin itself is ethically good as such. (shrink)

An original analysis of the parallels between the arrested moment in photography and in the traumatized psyche.

In recent years, the possible benefits of mindfulness meditation have sparked much public and academic interest. Mindfulness emphasizes cultivating awareness of our immediate experience and has been associated with compassion, empathy, and various other prosocial traits. However, neurobiological evidence pertaining to the prosocial benefits of mindfulness in social settings is sparse. In this study, we investigate neural correlates of trait mindful awareness during naturalistic dyadic interactions, using both intra-brain and inter-brain measures. We used the Muse headset, a portable electroencephalogram device (...) often used to support mindfulness meditation, to record brain activity from dyads as they engaged in naturalistic face-to-face interactions in a museum setting. While we did not replicate prior laboratory-based findings linking trait mindfulness to individual brain responses, self-reported mindful awareness did predict dyadic inter-brain synchrony, in theta and beta frequencies. These findings underscore the importance of conducting social neuroscience research in ecological settings to enrich our understanding of how neural correlates of social traits such as mindful awareness manifest during social interaction, while raising critical practical considerations regarding the viability of commercially available EEG systems. (shrink)

The paper presents a refined method of extracting reasonable and sometimes unexpected programs from classical proofs of formulas of the form ∀x∃yB . We also generalize previously known results, since B no longer needs to be quantifier-free, but only has to belong to a strictly larger class of so-called “goal formulas”. Furthermore we allow unproven lemmas D in the proof of ∀x∃yB , where D is a so-called “definite” formula.

Wittgensteins "Philosophische Untersuchungen," von N. Malcolm.--Kritische Notiz zu einigen Begriffen in Wittgensteins Philosophie, von P. F. Strawson.--Wittgenstein über die Privatsprache, von N. Garver.--Der Zugang zu Wittgensteins Spätphilsophie, von S. Cavell.--Ausgewählte Bibliographie der Schriften über Ludwig Wittgenstein, zusammengestellt von Ulrich Steinvorth (p. 157-[171]).

The concept of the national is often perceived, both in public and academic discourse as the central obstacle for the realization of cosmopolitan orientations. Consequently, debates about the nation tend to revolve around its persistence or its demise. We depart from this either-or perspective by investigating the formation of the ‘cosmopolitan nation’ as a facet of world risk society. Modern collectivities are increasingly preoccupied with debating, preventing and managing risks. However, unlike earlier manifestations of risk characterized by daring actions or (...) predictability models, global risks can no longer be calculated or forecast. Accordingly, more influence accrues to the perception of risk, largely constructed by media representations. Cosmopolitanized risk collectivities are engendered through the anticipation of endangered futures which are, for the most part, communicated through an increasingly global media scape. While global media events produce shared exposure, risk conceptions retain distinctive political-cultural features as their respective meanings are prefigured by path-dependent pasts. Nevertheless, the promulgation of risk societies, we argue, results in a reimagination of nationhood which takes place in the context of: global norms (e.g. human rights); globalized markets; transnational migrations; global generations and their embeddedness in civil society movements; and the local interpenetration of world religions to name but a few of the global backdrops shaping new associational intersections. We develop our argument in four interrelated steps. Contrary to essentialized notions of nationalism or universal versions of cosmopolitanism, we address the cosmopolitan reconfiguration of nationhood by differentiating between presumptions of thick belonging and the actual proliferation of cosmopolitan affiliations. In a second step we overcome the territorial fixation of the social sciences by shifting our attention to temporal dimensions, with a particular focus on competing conceptions of the future. In a third step we demonstrate how these cosmopolitan transformations of nationhood are taking place in the context of a world risk society regime that marshals a set of cosmopolitan imperatives situating the global other in our midst. In a fourth step we illustrate these developments by exploring how the mediatization of risk, and concomitant notions of the future, contribute to the reimagination of cosmopolitan risk collectivities. (shrink)

Abstract In order to illuminate the role of information in biology, Bergstrom and Rosvall (Biol Philos 26:159–176, 2011a ; Biol Philos 26:195–200, 2011b ) propose a ‘transmission sense of information’ which builds on Shannon’s theory. At the core of the transmission sense is an appeal to the reduction in uncertainty in receivers and to etiological function. I explore several ways of cashing out uncertainty reduction as well as the consequences of appealing to function. Content Type Journal Article Pages 1-4 DOI (...) 10.1007/s10539-012-9310-x Authors Ulrich E. Stegmann, School of Divinity, History and Philosophy, University of Aberdeen, Old Brewery, High Street, Aberdeen, AB24 3UB UK Journal Biology and Philosophy Online ISSN 1572-8404 Print ISSN 0169-3867. (shrink)

The present event‐related potential (ERP) study used picture–sentence verification to investigate the neurolinguistic correlates of the online processing of compositional‐semantic information. To this end, we examined context effects on sentences involving temporal adverbial quantification likeJana war jeden Morgen schwimmen an den Arbeitstagen (“Jana went for a swim every morning during the working week”). We tested whether the conceptual complexity associated with quantifying over time intervals leads to delayed predictions regarding the upcoming words in a sentence. The present study replicated previous (...) results relating to quantification over individuals, which are conceptually less complex than time intervals. Analogous to previous studies, false vs. true sentences elicited an N400 whenever contextual cues did not permit a potential revision of a locally assigned truth value. The present results are compatible with an approach under which contextual cues are immediately considered for predicting how a sentence continues. The fact that the contextual complexity did not lead to processing delays indicates that the processing system quickly abstracts away from the conceptual complexity associated with the linguistic input if such an abstraction is possible. (shrink)

Few bioethicists are educated with a view into nursing. Thus, much of the conceptual and empirical research on ethical issues in nursing practice has been conducted by nurse ethicists themselves and, to a lesser degree, by individuals with a strong interest in nursing ethics. Although this work has internally shaped nursing practice, education, and policy, the broader field of bioethics has seldom examined and acknowledged the everyday ethical concerns of practicing nurses and their important contributions to bioethics discourse. In this (...) special report of the Hastings Center Report —the first to focus on nursing—Christine Grady, Ann Hamric, and I, along with consulting editor Nancy Berlinger, strive to give voice to the contributions of nurses in addressing some of our obstinate everyday ethics and health policy challenges. (shrink)

This book reflects on the significant and highly original scientific contributions of Hans Primas. A professor of chemistry at ETH Zurich from 1962 to 1995, Primas continued his research activities until his death in 2014. Over these 50 years and more, he worked on the foundations of nuclear magnetic resonance spectroscopy, contributed to a number of significant issues in theoretical chemistry, helped to clarify central topics in quantum theory and the philosophy of physics, suggested innovative ways of addressing interlevel relations (...) in the philosophy of science, and introduced cutting-edge approaches in the flourishing young field of scientific studies of consciousness. His work in these areas of research and its continuing impact is described by noted experts, colleagues, and collaborators of Primas. All authors contextualize their contributions to facilitate the mutual dialog between these fields. (shrink)

Das Thema Christentum und Judentum lässt sich heute nur interdisziplinär bearbeiten, also in Zusammenarbeit von Theologie, Religionswissenschaft, Judaistik, Literaturwissenschaft, Geschichte und Philosophie. Aus allen genannten Disziplinen fallen wesentliche Perspektiven auf die Position Schleiermachers. Der Kongressband vereinigt sämtliche Vorträge, die im Rahmen des Plenums und der drei Sektionen gehalten wurden.

Papers from a conference held August 2010.

Ulrich von Wilamowitz-Moellendorff was one of the most prominent German philologists of his time and his work is still well regarded. This book, originally published in 1893, is a detailed analysis of the The Constitution of the Athenians, then usually regarded as a work of Aristotle. Wilamowitz accepts Aristotle's authorship of the famous treatise on the history of the constitution that restored democracy after the oligarchy of the Thirty. In Volume 1, he investigates the historical sources employed by Aristotle, (...) hypothesising that he was using at least two now lost works in addition to Herodotus and Thucydides, and that these were likely to be semi-official, contemporary chronicles of events in the city. (shrink)

Der Beitrag der Mathematik zur Naturwissenschaft besteht darin, Erkenntnisse a priori von den (empirischen) Gegenständen der letzteren zu gewinnen und — unter der Voraussetzung, daß es überhaupt Empirisches g i b t -, die Existenz solcher Gegenstände a priori zu sichern. Die Aufgabe der Metaphysik ist es, besondere Begriffe ( in bezug auf die körperliche Natur) zu bilden und die Prinzipien für deren mathematische Konstruktion zu entwickeln. Die so "metaphysischkonstruierten" Begriffe werden dann durch Angabe empirischer Modelle physikalisch interpretiert.

Von umfassenden philosophischen Konzeptionen der Art, wie Kant und Fichte sie vorgelegt haben, erwarten wir, daß sie auch Auskunft darüber geben, was sinnvollerweise Gegenstand der Erkenntnis sein kann und wo die Grenzen des Wissens liegen. Diese Frage kann sich auf die Zugänglichkeit bestimmter Klassen von Objekten wie abstrakte Gegenstände, Dinge an sich oder Luftgeister mit ätherischen Körpern beziehen. Will man von diesem Ansatzpunkt aus Fichtes nach 1800 entstandene Fassungen der Wissenschaftslehre erschließen, muß man jedoch eine andere Perspektive wählen: In einer (...) Umwendung der Blickrichtung kann auch gefragt werden, ob die Grundlagen des Wissens selbst innerhalb desselben wieder erfaßt oder zumindest post factum rekonstruiert werden können. Fichte nimmt diese Fragestellung, die in unterschiedlichen Varianten bereits im Vorfeld der Berliner Wissenschaftslehre diskutiert worden ist, in der »Darstellung der Wissenschaftslehre« aus den Jahren 1801/02 in seine Konzeption auf und macht sie in der 1804 vorgetragenen Fassung sogar zum Mittelpunkt der Reflexion. Insbesondere dort ist seine Haltung aber nicht so zu verstehen, daß er die These von den entzogenen Vorbedingungen in unserem Wissen aus der Diskussion einfach übernimmt. Eher scheint er die These und den Zusammenhang, in dem sie steht, selbst einer erkenntniskritischen Analyse unterziehen zu wollen, um sich dann von ihnen abzustoßen. Denn Fichte fragt nach dem, was man wissen muß, um wissen zu können, daß man etwas nicht weiß. Und hierbei arbeitet er heraus, daß sich die Annahme von Vorbedingungen, die schlechthin jenseits unserer Wissensvollzüge liegen, nur schwer konsistent artikulieren läßt. Er will einen Zugang zu ihnen aber auch weder allein in das Innere des Gefühls verlegen noch die angenommenen Grundlagen gänzlich in einer Form totalisierter begrifflicher Vermittlung im Sinne Hegels aufgehen lassen. Offensichtlich kann Fichte bei dieser Strategie nur dann erfolgreich sein, wenn es ihm gelingt, eine neuartige Konzeption des Wissens zu erkunden, die die Erkenntnisvorbehalte partiell auch unterlaufen kann und den Sinn des Wissens nicht unter Umgehung seines Einstellungs- und Erfahrungscharakters auf die Seite seines begrifflich vermittelten Gehaltes reduziert. Die Behauptung ist nun, daß Fichtes Ansatz bei der Evidenz in ihrer doppelten Rolle als Vollzugsform und Gegenstand der Wissenschaftslehre diese Funktion übernehmen soll. Die Evidenz hängt durch das Verbum des Einleuchtens mit dem Terminus »Licht« zusammen und führt damit in das Zentrum der Wissenschaftslehre 1804. (shrink)

The eminent 20th-century Polish philosopher Tadeusz Kotarbiński (1886–1981) is the author of a novatory philosophy of combating global suffering. Kotarbiński’s theory states that although humans are by nature rational, and additionally endowed with goodwill, human life nonetheless offers an endless stream of pain and suffering. Some of this suffering results from the essence of the human condition and can not be helped, mostly, however, it is the effect of the meanderings of the human mind and can be eliminated by education. (...) More than by anything else, the human mind is brought to err by so-called phantasmats, or emotion-laden intellectual mirages, mainly of a religious, national and political nature. Such phantasmats are the source and fundament of humanity’s divisions into hostile cultures, nations and political systems, which in turn gives rise to conflict between civilizations, countries and ideologies, inadvertently accompaniedby mounting mistrust, suspiciousness, xenophobia, hatred, armaments—and ultimately war. All this means an ocean of suffering for countless individuals. Both in philosophy and praxis Kotarbiński strove to eliminate all sources of suffering, including that stemming from differences in culture, development, nationality, and politics. He believed in the motivating powers of reason and the creative powers of persuasion, and consequently sought to attain his goal by rationalization, or focusing solely on the logic-driven and common experiencing of the human fate in a bid to eradicate cultural, national and political difference. Thus united, humanity would melt into one big human state devoted to lingering inevitable suffering. Today similar views are promoted as “global humanism”—which makes Kotarbiński a pioneer of the Humanistic Manifesto 2000. An Appeal for New Global Humanism brochure. (shrink)