Abstract Both parties in the active philosophical debate concerning the conceptual character of perception trace their roots back to Kant's account of sensible intuition in the Critique of Pure Reason. This striking fact can be attributed to Kant's tendency both to assert and to deny the involvement of our conceptual capacities in sensible intuition. He appears to waver between these two positions in different passages, and can thus seem thoroughly confused on this issue. But this is not, in fact, the (...) case, for, as I will argue, the appearance of contradiction in his account stems from the failure of some commentators to pay sufficient attention to Kant's developmental approach to philosophy. Although he begins by asserting the independence of intuition, Kant proceeds from this nonconceptualist starting point to reveal a deeper connection between intuitions and concepts. On this reading, Kant's seemingly conflicting claims are actually the result of a careful and deliberate strategy for gradually convincing his readers of the conceptual nature of perception. (shrink)

In the transcendental deduction, the central argument of the Critique of Pure Reason, Kant seeks to secure the objective validity of our basic categories of thought. He distinguishes objective and subjective sides of this argument. The latter side, the subjective deduction, is normally understood as an investigation of our cognitive faculties. It is identified with Kant’s account of a threefold synthesis involved in our cognition of objects of experience, and it is said to precede and ground Kant’s proof of the (...) validity of the categories in the objective deduction. I challenge this standard reading of the subjective deduction, arguing, first, that there is little textual evidence for it, and, second, that it encourages a problematic conception of how the deduction works. In its place, I present a new reading of the subjective deduction. Rather than being a broad investigation of our cognitive faculties, it should be seen as addressing a specific worry that arises in the course of the objective deduction. The latter establishes the need for a necessary connection between our capacities for thinking and being given objects, but Kant acknowledges that his readers might struggle to comprehend how these seemingly independent capacities are coordinated. Even worse, they might well believe that in asserting this necessary connection, Kant’s position amounts to an implausible subjective idealism. The subjective deduction ismeant to allay these concerns by showing that they rest on a misunderstanding of the relation between these faculties. This new reading of the subjective deduction offers a better fit with Kant’s text. It also has broader implications, for it reveals the more philosophically plausible account of our relation to the world as thinkers that Kant is defending – an account that is largely obscured by the standard reading of the subjective deduction. (shrink)

In attempts to compare different distributions with regards to need, so-called “measures of need-based distributive justice” have emerged in recent years. Each of the proposed measures relies on a single dimension of need that is taken into account. This is shown to be problematic since humans experience different kinds of need that appear to be incommensurable. A strategy to deal with this problem is introduced by using multidimensional measures.

Verteilungsgerechtigkeit befasst sich mit der Verteilung von Gütern innerhalb einer Gruppe, wobei verschiedene Verteilungsprinzipien und -ergebnisse als mögliche Ideale einer solchen Verteilung verhandelt werden. Diese normativen Ansätze sind oft rein verbal formuliert, wodurch ihre Anwendung auf unterschiedliche konkrete Verteilungssituationen, die hinsichtlich ihrer Gerechtigkeit beurteilt werden sollen, häufig schwer fällt. Eine Möglichkeit, fein abgestufte Gerechtigkeitsbeurteilungen verschiedener Verteilungen präzise erfassen zu können, besteht in der formalen Modellierung solcher Ideale durch Maße oder Indizes. Die Auswahl eines geeigneten Maßes, das ein gewisses Ideal abbilden (...) soll, muss ihrerseits eine Fundierung erfahren, was durch die Forderung von begründeten Axiomen erreicht werden kann, denen ein Maß genügen soll. In der vorliegenden Arbeit werden solche Axiome für Maße der Verteilungsgerechtigkeit am Beispiel von Bedarfsgerechtigkeit eingeführt. Ferner werden exemplarische Maße der Bedarfsgerechtigkeit vorgestellt. Damit wird für die Beurteilung und Modellierung von Maßen der Verteilungsgerechtigkeit eine erste diskutable Grundlage gelegt. (shrink)

Distributive justice deals with allocations of goods and bads within a group. Different principles and results of distributions are seen as possible ideals. Often those normative approaches are solely framed verbally, which complicates the application to different concrete distribution situations that are supposed to be evaluated in regard to justice. One possibility in order to frame this precisely and to allow for a fine-grained evaluation of justice lies in formal modelling of these ideals by metrics. Choosing a metric that is (...) supposed to map a certain ideal has to be justified. Such justification might be given by demanding specific substantiated axioms, which have to be met by a metric. This paper introduces such axioms for metrics of distributive justice shown by the example of needs-based justice. Furthermore, some exemplary metrics of needs-based justice and a three dimensional method for visualisation of non-comparative justice axioms or evaluations are presented. Therewith, a base worth discussing for the evaluation and modelling of metrics of distributive justice is given. (shrink)

Plato’s tripartite soul plays a central role in his account of justice in the Republic. It thus comes as a surprise to find him apparently abandoning this model at the end of the work, when he suggests that the soul, as immortal, must be simple. I propose a way of reconciling these claims, appealing to neglected features of the city-soul analogy and the argument for the soul’s division. The original true soul, I argue, is partitioned, but in a finer manner (...) than how we encounter it in our everyday lives. (shrink)

Attempts to justify the special moral status of human beings over other animals face a well-known objection: the challenge of marginal cases. If we attempt to ground this special status in the unique rationality of humans, then it becomes difficult to see why nonrational humans should be treated any differently than other, nonhuman animals. We respond to this challenge by turning to the social contract tradition. In particular, we identify an important role for the concept of recognition in attempts to (...) secure rights through a social contract. Recognition, which involves identifying with or seeing ourselves as others, is the key to establishing the scope of justice, and we argue that this scope extends to all humans—even the so-called marginal cases—but not to other animals. If this is correct, then we have a principled reason for why all humans have certain rights that other animals lack. (shrink)

This paper focuses on the history of dzogchen within the heart essence tradition.

Two questions often shape our view of the world. On the one hand, we ask what there is, on the other hand, we ask what there ought to be. Empirical research and normative theory, the methodological traditions concerned with these questions, entered a difficult relationship, from at least as early as around the time of the advent of modern sciences. To this day, there remains a strong separation between the two domains, with both tending to neglect discourses and results from (...) the other. Contrary to a verdict of strict segregation between »is« and »ought«, there are, nowadays, various attempts to integrate both theoretical approaches. This calls for a newly intensified discourse on the relation between empirical research and normative theory. In this volume, scholars from different disciplines – including psychology, sociology, economics, and philosophy – discuss possible desired or undesired influences on, and limits of, the integration of these two approaches. (shrink)

This paper focuses on the contributions of phenomenology to Dzogchen.

This paper focuses on Dzogchen and self liberation.

This paper focuses on the essence of dzogchen as Presence.

We present a vignette study conducted with a quota sample of the German population (n = 400). Subjects had to redistribute a good between two hypothetical persons who contributed equally to the available amount but differed in quantity needed and the reason for their neediness. On a within-subjects level, we tested for the effects of need, accountability, and resource availability on their third-party distribution decisions. Between subjects, we further varied the kinds of needs: The persons either needed the good as (...) a means to survive, to live a decent life, to participate in society, or to be autonomous. Despite equal productivity, the mean share allocated to the needier person was significantly higher than an equal share. However, this share turned out significantly smaller when the needier person was accountable for needing more than the other. Nonetheless, even if accountable, the needier person still got a share larger than their contribution would suggest. When there was a surplus of resources, the needier person got an even higher share than when resources were scarce. (shrink)

This work examines Kant’s remarkable decision to rewrite the core argument of the first Critique, the Transcendental Deduction of the Categories. I identify a two-part structure common to both versions: first establishing an essential role for the categories in unifying sensible intuitions; and then addressing a worry about how the connection between our faculties asserted in the first part is possible. I employ this structure to show how Kant rewrote the argument, focusing on Kant’s response to the concerns raised in (...) an early review by Johann Schultz. Schultz’s dissatisfaction with the original Deduction lies in its second part, and Kant’s subsequent revisions are focused on providing a better answer to this how-possible question. The new Deduction offers a more direct and convincing account of how our faculties work together to make experience possible. (shrink)

We report the results of a vignette experiment with a quota sample of the German population in which we analyze the interplay between need, equity, and accountability in third-party distributive decisions. We asked subjects to divide firewood between two hypothetical persons who either differ in their need for heat or in their productivity in terms of their ability to chop wood. The experiment systematically varies the persons’ accountability for their neediness as well as for their productivity. We find that subjects (...) distribute significantly fewer logs of wood to persons who are held accountable for their disadvantage. Independently of being held accountable or not, the needier person is always compensated with a share of logs that exceeds her contribution, while the person who contributes less is punished in terms of receiving a share of logs smaller than her need share. Moreover, there is a domain effect in terms of subjects being more sensitive to lower contributions than to greater need. (shrink)

This paper relates Merleau Ponty's understanding of primordial subjectivity and the field of Being within beings.

This paper summarizes (in German) recent tendencies in the philosophy of the life sciences.

This paper explores the nature of awakened awareness and awakened phenomena in the dzogchen tradition from a phenomenological viewpoint.

This paper focuses on Winnicott and Lacan and the lack within subjectivity in light of dzogchen.

This paper focuses on Heidegger's presentation of becoming self liberated.

This paper focuses on Prajna and the discernment of knowningness.

This paper focuses in detail on the practice of meditation as becoming aware of awareness as a field vast and multidimensional.

This paper describes the phenomenology of gazing within dzogchen practice.

This paper focuses on the appearance of emptiness through time.

Der Diskurs um den doxastischen Voluntarismus behandelt die Frage, ob es möglich ist, einen Glaubenszustand intentional und mehr oder minder spontan herbeizuführen. Dabei sind historisch verschiedenste Positionen verhandelt worden. Es soll nicht versucht werden, eine Antwort auf die Frage nach der Möglichkeit zu liefern; vielmehr sollen methodische Überlegungen zur Klärung der Frage in den Fokus gerückt werden. Es wird gezeigt, dass die eigentliche Frage präzisierungsbedürftig ist. Exemplarisch wird ein ausgewählter Präzisierungsversuch aus dem zeitgenössischen Diskurs kritisch beleuchtet und ihm wird ein (...) Verständnis der Frage entgegengesetzt, das die Diskussion um die Möglichkeit eines doxastischen Voluntarismus in einen neuen Rahmen einbetten kann. (shrink)

This paper focuses on the base of awareness as space and light.

This paper focuses on the phenomenology of essence and appearance in Merleau Ponty.

This paper focuses on empty mind, transitional space and the dissolving of the self object function.

This paper focuses on the realm of omnipotence from a Lacanian viewpoint.

This paper focuses on awareness and movement in dzogchen.

This paper focuses on the path of appearance and awareness.

This paper focuses on the hermeneutic of reading text and hearing text.

The link is to an expanded, English version of this essay.

This paper focuses on liberation as the experience of pervasive radiance.

This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.

This paper describes the contemporary phenomenological understanding of subjectivity as non dual awareness.

This paper focuses on the phenomenology of timeless awareness.

This paper focuses on the phenomenology of healing within the awareness field.

This paper focuses on the phenomenology of desire and fixation.

This paper beginning with a Lacanian view point describes fragmentation and the unfolding of awareness in the process of embodiment within the understanding of dzogchen.

This paper focuses on the phenomenology of awareness as natural liberation.

This paper focuses on symbolization as purity and translucidity of phenomena.

This paper describes subjectivity as the manifestation of the primordial awareness field.

This paper focuses on the phenomenology of symbolic transmissions.

This paper focuses on mystical humanism as magical realism.