In this paper, I argue, first, that Hegel defended a version of the analytic/synthetic distinction—that, indeed, his version of the distinction deserves to be called Kantian. For both Kant and Hegel, the analytic/synthetic distinction can be explained in terms of the discursive character of cognition: insofar as our cognition is discursive, its most basic form can be articulated in terms of a genus/species tree. The structure of that tree elucidates the distinction between analytic and synthetic judgments. Second, I argue that (...) Hegel has an interesting and so far unexplored argument for the analytic/synthetic distinction: Hegel argues that the systematic relationship between concepts expressed in a genus/species tree can only be expressed through synthetic judgments. Third and finally, I explore some of the implications that the arguments in the first two parts of the essay have for understanding the way in which Hegel differs from Kant. I argue that Hegel accepts Kant's point that discursive cognition cannot be used to cognize the absolute. However, Hegel thinks that we can, nevertheless, cognize the absolute. I explore the character of this non-discursive cognition and argue that we can understand Hegel's glosses on this form of cognition—as simultaneously analytic and synthetic and as having a circular structure—through contrasting it with his account of discursive cognition. As a consequence, I argue that we must give up on attempts to understand ‘the dialectical method’ and ‘speculative cognition’ on the model of discursive cognition. (shrink)

English Summary: Although most religions claim peace as a goal to pursue, religions have been used as justification for violence again and again. Since September 11th, 2001 the Western and Eastern world has been confronted again with violence in the name of religion. As a fundamentalist understanding of religion is a fruitful basis for war and terror, it is essential to empower the liberal movements in the world religions, to support a peaceful community of people from different cultures and religions. (...) Therefore, it is of central importance for our own religious self-concept how faith and reason can be combined to make it possible to feel at home in our own religion and to welcome a pluralistic society. German description: Obwohl in den meisten Religionen Frieden als anzustrebendes Ziel gilt, wurden Religionen immer wieder zur Legitimation von Gewalt genutzt. Seit den Ereignissen des 11. September 2001 ist die westliche und ostliche Welt erneut konfrontiert mit der Gewalt im Namen der Religion. Insofern ein fundamentalistisches Religionsverstandnis den Nahrboden fur Krieg und Terror bildet, kommt es darauf an, die liberalen Krafte und Stromungen in den Weltreligionen zu starken, um ein friedliches Zusammenleben von Angehorigen verschiedener Kulturen und Religionen zu fordern. Fur das eigene religiose Selbstverstandnis ist daher von zentraler Bedeutung, wie Glaube und Vernunft so aufeinander bezogen werden konnen, dass es moglich ist, sowohl in der eigenen Religion beheimatet zu sein als auch die pluralistische Gesellschaft zu bejahen. Mit Beitragen von Michael Grossmann, Rabeya Muller, Wolfgang Pfuller, Andreas Rossler, Arnulf von Scheliha, Christian Wiese, Hans-Georg Wittig, Werner Zager und Ingo J. Zollich. (shrink)

DieVorlesung über Moralphilosophie aus den 1770er Jahren ist eine wichtige Erläuterung und Ergänzung zur Grundlegung der Metaphysik der Sittenvon 1785. Die Neuedition der so genannten Menzer-Vorlesung präsentiert diese Vorlesung auf dem aktuellen Stand der Forschung. Zugrunde gelegt ist die Nachschrift Kaehler, die seit 1997 zum Kant-Archiv in Marburg gehört. Abgeglichen ist der Text mit mehreren Handschriften des Archivs der Berlin-Bandenburgischen Akademie der Wissenschaften und der Staatsbibliothek Berlin. Ein Anhang mit textkritischem Apparat und Erläuterungen zu Literatur und Personen sowie eine Einleitung (...) von Manfred Kühn erschließen die Vorlesung für alle, die sich für die Kant'sche Philosophie der Ethik interessieren. (shrink)

According to Kant, as far as the realisation of humanity is concerned, man is dependent on knowledge. But which science guarantees him an insight into what it means to be a human being? Philosophy? Anthropology? Philosophical anthropology? This study’s problem-oriented development of the question: ‘What is man?’ deals with the anthropological concepts of Scheler, Plessner, Portmann and Gehlen, drawing on the insights of classical philosophy. The focus of its critique is the biologism that is symptomatic of the failure of the (...) attempt to clarify the nature of man in comparative distinction to the form of existence of the animal. With reference to Herder, who understands man as a linguistic being, this book outlines the first steps on the path to overcoming the programme of modern anthropology through a form of ‘philosophy from language’. (shrink)

Sind wir in unserem Denken, Entscheiden und Handeln frei? Diese Frage beschäftigt Menschen nicht erst seit der neueren Hirnforschung. Bereits die Römer kennen die Vorstellung eines willentlich handelnden Subjekts und haben daher den Begriff des Willens (voluntas) geprägt. Und auch die biblische Tradition von den Geboten Gottes, die der Mensch befolgen soll, legte einen solchen Gedanken nahe. Aus diesen Überlieferungssträngen schöpfend, verfasste der Kirchenvater Augustin seine Schrift De libero arbitrio (Über den freien Willen). Durch die weitere Theologie- und Philosophiegeschichte zieht (...) sich dann die Auseinandersetzung darüber, in welchem Mass der menschliche Wille frei bzw. unfrei ist. So bestritt etwa Luther gegen Erasmus die Willensfreiheit in Fragen des Heils. Die Beiträge des Bandes bedenken das Thema der Willensfreiheit jedoch nicht nur in theologischer und philosophischer Hinsicht, sondern beziehen auch biologische, psychologische und ethische Perspektiven mit ein, die den gegenwärtig geführten Debatten verpflichtet sind."-- Back cover. (shrink)

Keine ausführliche Beschreibung für "Die bürgerliche Welt" verfügbar.

FOR hundreds or even thousands of years posterity saw in Aristotle only the impersonal intellectual majesty of the philosophical system. When awakening humanism began everywhere to seek in the works of the classic writers the impress of their personality, this new interest met in Aristotle with the most stubborn resistance. His was a very different case from that of Plato or Demosthenes. The few notices preserved of his life and person remained in merely external relation to the body of his (...) works. In recent times we have begun, however, to discern the intellectual history of the man Aristotle, and in this regard his relations to Plato naturally acquire special significance. In the various phases of his life these relations took various forms; but in view of late gossip about the pupil's ingratitude to the master, it is as well to say that never was Aristotle^s attitude to Plato other than one of the deepest possible veneration. It has a special psychological fascination to see how this veneration expressed itself at the time when Aristotle found himself committed to philosophical opposition to his master; and it is significant that the only documentary proofs of Aristotle's attitude that we possess belong to these years. Evidently his veneration found this compensating expression when he was forced to publish his philosophical critisma. (shrink)

In his treatises A Defence of Common Sense, Proof of an External World, and Certainty, G.E. Moore wanted to put an end to the modern doubts about the certainty of reality and the ‘external world’ by pointing to the undeniable plausibilities of ‘empirical propositions,’ such as ‘I know that this is my hand’ or ‘I know that the earth had existed before my body was born.’ Wittgenstein, who was intensely grappling with Moore’s proofs during the last one and a half (...) years before his expected death, still questioned these proofs and countered them with his concept of language games – including a different logic of the ‘connection with reality.’ Philosophically, he thereby left many loose ends in all places and admittedly a ‘gap’ between them, which he was no longer able to close. But he prepared for closing the gap by means of his concept of orientation, which he had initiated in his Philosophical Investigations without defining it in this term. In a new interpretation of On Certainty from the perspective of the Philosophy of Orientation, this paper tries to show how the attention to the phenomenon of orientation and the language game in which it is expressed can close this gap and thus carry on Wittgenstein's late philosophy to a certain point. (shrink)

The thesis is an attempt to give a precise formal semantics for various time-referential linguistic categories of English such as tense, perfect, progressive and Aktionsart or "action type", with the ultimate goal of explaining why with a verb phrase such as walk the inference from, for instance, John is walking to John has walked is intuitively valid, while with a verb phrase such as build a house the even weaker inference from John is building a house to John will have (...) built a house is intuitively invalid. The difference is seen as one of the Aktionsart of the sentences involved. ;Accordingly, a theory of Aktionsarten is developed in chapter 2. Four different Aktionsarten are formally distinguished. In chapter 3 a theory of the tenses and their interaction with temporal adverbials is worked out. Chapter 4 is about the perfect. The so-called "extended now" theory of the perfect is given a precise treatment. Finally, chapter 5 deals with some problems of the English progressive. Especially the so-called "imperfective paradox" is given a solution. ;The method I use is that of model-theoretic semantics applied to natural languages, as it was first developed by the logician, Richard Montague. (shrink)

-Wir bedienen uns, wenn wir in der Kommunikation die Sprache selbst thematisieren, bestimmter Metaphern - sagen die Bereiche, denen sie entlehnt sind, etwas uber das Bild aus, das sich Menschen von der Sprache machen? Ist dies vielleicht sogar ein koharentes Bild, so dass eine sorgfaltige Analyse der Grundannahmen, die sich in diesen Metaphern manifestieren, eine Art 'Alltagstheorie' der Sprache ergibt?- - Der Beantwortung dieser und ahnlicher Fragen ist der vorliegende Band gewidmet. Unter kritischer Berucksichtigung linguistischer und philosophischer Forschungsergebnisse bietet er (...) erstmalig die vollstandige Analyse der inhaltlichen wie formalen Eigenschaften unseres alltaglichen Sprechens uber die Sprache: von den dominanten Zugen volkslinguistischer Spekulation und Sprachkritik uber Morphologie und Syntax bis zu pragmatischen Aspekten.". (shrink)