Wildlife translocations often raise concerns about the purpose and impact among people living in target locations. We applied the integrated impact assessment in planning the reintroduction of wild forest reindeer in Finland. We investigated the variety of expected socioecological impacts, the relative importance of these impacts and local willingness to participate in local-level reintroduction activities. The reintroduction project organised interactive forums in 2013 and 2016 in each of the four regions suitable for wild forest reindeer. The variety of recognised potential (...) impacts was high, but the relative importance given to the expected impacts varied relatively little from forum to forum. Importantly, we found a contextual and relational value of wild forest reindeer that extended beyond their intrinsic and instrumental value. The results indicate high local acceptance of reintroduction and willingness to participate in it. (shrink)

The paper - originally a lecture in the "40th Anniversary Lecture Series 2001-2002" - gives a survey of the development of philosophy of science in Germany and of the role tthe Pittsburgh Center for Philosophy of Science plays in this development. An Italian version was published in 2006: “Un difficile ritorno a casa: la Filosofia della Scienza in Germania”, in: Bollettino della Società Filosofica Italiana, Nr. 189 n.s. (settembre - dicembra 2006), 37-50.

Few themes resonate as powerfully in Heidegger as those connected to homecoming, homeland, and Heimat. This emphasis plays out most powerfully in Heidegger's reading of Hölderlin and his turn towards language, art, and poetizing as a way of thinking through the poet's relevance in the epoch of homelessness and the abandonment of the gods. As the first book-length study in English of the Heidegger-Hölderlin relation, Of an Alien Homecoming addresses the tension within Heidegger's work between his disastrous political (...) commitments during the era of National Socialism and his attempts to open a path to a German future nurtured on Hölderlin's ideal of poetic dwelling. Charles Bambach reads this work on Hölderlin from 1934–1948 in conversation with the Black Notebooks and Heidegger's metapolitics, even as he uncovers an ethical dimension within Heidegger that pervades his reading of poetry. Throughout all of these various stages on Heidegger's thought path, Hölderlin remains the poet who poetizes the possibility of finding our lost home amidst the homelessness brought about in the epoch of technological thinking. (shrink)

This investigation addresses a pressing anxiety of our time - that of homelessness. Tersely stated, the philosophical significance of homelessness in its more modern context can be understood to emerge with Nietzsche and his discourse on nihilism, which signals the loss of the highest values hitherto. Diverging from Nietzsche, Heidegger interprets homelessness as a symptom of the oblivion of being. The purpose of the present enquiry is to rigorously confront humanity's state of homelessness, and at the same time illumine the (...) extent to which Heidegger's thought engages with this pervasive phenomenon. In questioning the nature of homelessness, Heidegger's preoccupations with nihilism and modern technology prove crucial. Moreover, his attempts to overcome or prepare for the overcoming of this state of homelessness are also of great import to the current investigation. Adorno and Lèvinas offer scathing critiques of Heidegger's thought as it relates to the motifs of homelessness, homecoming (Heimkunft) and the German Heimat, for they associate it with provincialism, paganism, and a pernicious form of politics. In providing these critiques they bring to light the risks involved in undertaking a homecoming venture, and they also show how a great thinker can err greatly. While acknowledging the importance of these criticisms, the present study reveals how Heidegger's various discourses on homelessness and homecoming bear fruitful insights that can contribute not just to a Germanic sense of homecoming but to a sense of homecoming that humanity at large can relate to and be enriched by. (shrink)

The struggle for domination clearly persists in The Homecoming as it does in almost all of Pinter’s works. Because of the vague atmosphere, enigmatic characters, and dark, tragicomic dialogue and action, a single decisive meaning for the play cannot be identified. Many character analyses have been carried out on the play, frequently focusing on Ruth and her decision at the end. Moreover, critics have sought to read the play in the light of psychoanalysis, centering on the characters’ past and (...) complexes. By adding a sociopolitical dimension to purely realistic or symbolic readings, this article attempts to analyze the relationships of domination and servitude between characters at the micro-level of the family structure through Marx’s notions of fetishism in relations between individuals, and commodity fetishism as expounded by Slavoj Žižek. With the help of Žižek’s ideas on ideology, a new layer of sociopolitical signification to the relationships held between characters is added, particularly that between Ruth and the men, which is seen as a parallel to the macro-level fetishized relationships in pre-capitalist societies and commodity fetishism in a capitalist one. (shrink)

Theodor Adorno has often been portrayed as the prototypical example of the permanent exile, even though, after living fifteen years in Britain and the US, he returned to Germany in 1949 and spent the last twenty years of his life there. This article traces Adorno’s reflections on his homecoming and analyses how his experiences of exile and return shaped his mature thought. Conceiving homecoming not simply as a return to one’s origins but as a continuation of a radical (...) experience of the foreign, it builds on the remarkable continuity of Adorno’s theory of intellectual experience over time. The article also explores homecoming in relation to Adorno’s thought on language and translation, an aspect that has been little studied in the existing literature, both in terms of the articulation of a philosophy of language where the foreign plays an important role, and in terms of how language and translation were directly connected with Adorno’s return. (shrink)

Moral Matters: A Philosophy of Homecoming is Mark Dooley's attempt to offer an alternative to 'Cyberia'. It is a book about home, memory and identity. At a time when people are rapidly disengaging from those forms of life which once bound them together, it can be argued that our happiness depends on saving and conserving them. We cannot flourish in isolation or by detaching from the social sphere which surrounds us. We cannot truly prosper or progress if we choose (...) to forget where we came from or if we dismiss our inherited moral wisdom. And yet, in opting for loss, separation and homelessness, it seems we have done just that. We have opted for a rootless existence where alienation and amnesia are the norm. This powerful and passionate book shows how the alienated, 'postmodern' self can become re-rooted to time and place and restored to full humanity and happiness whilst moving in a virtual, hyperconnected world. In caring for creation, conserving culture and saving the sacred we can once again make our home in the world and experience the consolation of moving from loss to love."--Publisher's description. (shrink)

In this work, the peculiarities of the communicative space in the novel of modern German writer Bernard Shlink ‘The Homecoming‘ are considered. These peculiarities include literary, historical and sociological context and intertextual sub-bases of the novel containing sense bearing matters relevant for all times and nationalities; dialogic relations, expressed in the strategy of communication of characters of the novel. It is proved that the communicative space is not limited in the novel by antiquity, but rather includes token for German (...) mentality works, motifs and images. The famous Faust’s dilemma is being played up in the novel. Revealing in the mythological images models of main psychological types and conflicts connected with the type of the personality, B. Shlink creates in his novel a number of Odysseuses, Penelopes and Telemaches. The Odysseus model manifests itself primarily in two main characters of the novel: Peter and Johann Debauers. However, the father personifies only destructive and immoral, which finally leads to his moral inability, the Odysseus-junior - Peter, who played Telemachus in the beginning of the novel, finds in his wanderings solid moral values. Perceiving the myth as a historical and dialectic process, B. Shlink, like Th. Mann, takes it as a peculiar cipher of the human experience, a model of development of the humanistic values, a prototype of mutual battle between progress and regress, which b. Shlink masterfully describes in a communicative space of his novel. (shrink)

이 논문은 한국인의 이상향의 전형인 청학동, 특히 지리산 청학동을 ‘관념적 실재’임과 ‘귀향적 이상향’이라고 주장하고 있는 글이다. 사실 이상적인 삶을 살고자 하는 것은 모든 사람의 바람이다. 그런데 한국인에게 떠오르는 이상향의 전형은 청학동, 특히 이인로의 ‘청학동기’에 드러나고 있는 지리산 청학동이다. 이때 지리산 청학동은 전설에서나 나타나는 ‘청학’이 살고 있는 곳으로서, 또한 그곳을 찾아간 이인로가 찾지 못한 공간으로서 관념적 공간이자 관념적 실재이다. 그렇지만 지리산 청학동은 우리가 우리의 본래적이고 진정한 삶을 펼칠 수 있는 장소로서의 귀향적 이상향, 즉 우리가 귀향해서 살고 싶은 좋은 장소일 수 있다. (...) 사실 지리산 청학동은 사람들이 은둔해서 살고자 했던 하나의 은둔지이다. 그러나 지리산 청학동은 그러한 은둔지를 넘어 또 다른 세계에서 살 수 있는 토대를 제공하고 있는데, 이때 지리산 청학동은 우리가 살고픈 이상향일 수 있다. 은둔이란 지긋지긋한 현실로부터의 도피이지만, 그 도피는 현실을 부정하면서 그 현실과는 다른 삶을 살고자 하는 욕망, 즉 고향과 같은 장소에서 살고자 하는 욕망에서 나타나는 것이기 때문이다. 그렇다면 지리산 청학동은 ‘하나의 고향과 같은 장소’로서 우리가 자유롭게 자신의 삶을 펼칠 수 있는 곳일 것이다. 이런 의미에서 지리산 청학동은 사람들이 격차성이 난무하는 현실로부터 벗어나 고향과 같은 장소에서 살고자 하는 귀향적 이상향일 것이다. 그것도 이인로의 말대로 지리산 청학동이 훤히 탁 트인 ‘넓은 곳’이라면, 그곳은 하이데거의 말처럼 존재하는 모든 것이 서로 어울려 놀이하면서 살아갈 수 있는 ‘열린 장’인 고향과 같은 곳일 것이기 때문이다. (shrink)

The West has lost its traditional spiritual anchors following the rise of science and the social revolution of the sixties. Healing and wholeness begins with reclaiming the spiritual forms that gave rise to Western culture to provide grounding to meet the challenges of meaning in the era global cultural interchange.

In his hermeneutic of the self, which he is working out in his Oneself as another , Ricœur writes about the constitutive conditions of conscience as a dimension of the experience of passivity. For the following considerations, I will argue that Ricœur is very right in maintaining the moral impact of the notion of conscience; but if we on the other hand remember older writings by Ricœur like Fallible Man we have to admit that something is missed in the chapter (...) about conscience in Oneself as Another . And that means, that in Oneself as Another he neglects the affective dimension of conscience. This affective dimension is - I think - the notion of shame. Dans Soi-même comme un autre où s'élabore son herméneutique du soi, Paul Ricœur réfléchit sur les conditions constitutives de la conscience comme expérience de la passivité. Pour les considerations suivantes, je souhaiterai montrer que Ricœur a tout à fait raison de plaider pour la dimension morale de la notion de conscience. Mais, d'un autre côté,si l'on se souvient des écrits plus anciens de Ricoeur sur l'Homme faillible , nous sommes tenus d'admettre que, au cours du chapitre sur la conscience dans Soi-même comme un autre , quelque chose est perdu de vue. Nous voulons signifier que, dans ce chapitre, il néglige la dimension affective de la conscience. Cette dimension affective est, nous semble-t-il, la notion de honte.  . (shrink)

The paper - originally a lecture in the "40th Anniversary Lecture Series 2001-2002" of the University of Pittsburgh (attached to the Italian text)- gives a survey of the development of philosophy of science in Germany and of the role tthe Pittsburgh Center for Philosophy of Science plays in this development.

The classical definition of theology is 'faith-seeking understanding'. The focus is on the understanding/interpretation of the object of Christian faith: God. There is another root for the quest for understanding, namely the praxis situation of faith. People live in particular historical contexts that have their own distinctive problems and possibilities; thus, the focus on place and space in a theology of home. A praxis approach is to learn life and the gospel from below, thus the emphasis on a grassroots ecclesiology (...) that is structured like an oikos, a familial dwelling place. This understanding of the dynamics of the fellowship of believers as oikodomein is captured by the Zulu notion for the yearning for home : Ekhaya. It is argued that Ekhaya thinking is an alternative route for an operative ecclesiology that caters for the need of marginalised, oppressed, displaced and homeless people. Practical theology is thus described as fides quaerens domum et locum [faith-seeking home and place], namely to inhabit. An Ekhaya approach to practical theological ecclesiology is about critical reflection through the eyes of those who are weak and who don't count for much by the standards of successful people and institutions. (shrink)

The purpose of the paper is to analyze the interrelations between the notions of one’s own and the foreign in later Heidegger’s philosophy. It is pointed out that later Heidegger contextualized the notion of the world by the notion of home and its derivatives “homelessness” and “homecoming” that are of great value in his philosophy. The scrutiny proceeds from the study of the peculiarities of Heidegger’s approach to the problem of being that is considered to be the knot of (...) his philosophy. It is noted that Heidegger, having deserted the traditional ontology already in his early works, continued, nevertheless, using its terms including “being” for a long time and thereby in a way obscured the peculiarities of his approach. Only later Heidegger tried to reject the traditional concept of being as infinitely continuing state in favor of the concept of Ereignis that is usually translated as “appropriating event” or “event of appropriation”. Thus, according to Heidegger, being gives us beings as a whole by appropriating sense to them and thereby turning them into the familiar and accessible environment for dwelling. Just the “givenness” of beings as a whole makes them familiar, one’s own. Accordingly, the “dwelling” means for Heidegger not only the security, but also the intelligibility of the environment, whereas the homelessness means the latter’s uncanny incomprehensibility. It is emphasized that Heidegger’s interpretation of homelessness is closely connected with a standard theoretical model explaining the emergence of the private and public realms. According to this model, just the extension of family as the initial one’s own resulted in the turning of household into city-state that, having been specified by the image of one super-family, added the elements of the foreign to the initial state of society. (shrink)

This book is a comprehensive study of the Odyssey's plot, which shows how the motifs of disguise and recognition are used to articulate the central values of Homeric society. The story of Odysseus' homecoming is discussed in relation to family dynamics, heroic competition, the social institutions of marriage and hospitality, gender relations, and the enduring power of song.

Machine generated contents note: -- Acknowledgements -- Introduction: Points of Departure -- Chapter 1: Instructions for Traveling -- Chapter 2: Reflections on Travel -- Chapter 3: Imagined Travelers -- Conclusion: Homecomings -- Notes -- Index.

A letter from Martin Heidegger.--On the way to being; reflecting on conversations with Martin Heidegger, by Z. Adamczewski.--Heidegger's view and evaluation of nature and natural science, by E. G. Ballard.--Truth as art: an interpretation of Heidegger's Sein und Zeit (sec. 44) and Der Ursprung des Kunstwerkes, by C. D. Keyes.--The language of the event: the event of language, by T. Kisiel.--Heidegger: the problem of the thing, by T. Langan.--The late Heidegger's omission of the ontic-ontological structure of Dasein, by R. Powell.--Towards (...) the movement of reversal: science, technology, and the language of homecoming, by J. Sallis.--Prolegomena to "Time and being": truth and time, by A. Schuwer.--Cosmos, nature, and man and the foundations of psychiatry, by A.-T. Tymieniecka.--Heidegger and the existential a priori, by J. Wild. (shrink)