Das Wiskott-Aldrich-Syndrom (WAS), ein genetisch bedingter Immundefekt mit klinischer Manifestation im Kleinkindalter, wird voraussichtlich in näherer Zukunft erstmals versuchsweise durch eine somatische Gentherapie behandelt werden. Im vor- liegenden Beitrag werden die wichtigsten medizinisch-naturwissenschaftlichen Fakten dieses Krankheitsbildes sowie die bisherigen Erfahrungen mit somatischen Gentherapien bei anderen Immunmangelsyndromen ausführlich dargestellt. Sodann erfolgt eine ethische Analyse eines möglichen gentherapeutischen Eingriffs bei WAS-Patienten, bei der die spezifischen Aspekte des Wiskott-Aldrich-Syndroms – insbesondere die fast ausschließliche Betroffenheit von Kindern sowie die unterschiedlich aussichtsreiche Alter- nativoption einer (...) allogenen Knochenmarktransplantation–wesentliche Aspekte der Beurteilung sind. Im Ergebnis zeigt sich, dass ein gentherapeutischer Eingriff im vorliegenden Fall nicht im Rahmen einer Forschungsstudie, d.h. als Humanexperiment, gerechtfertigt werden kann, sondern allein als individueller Heilversuch. Gleichwohl las- sen die besonderen Risiken und die Innovativität eines solchen Eingriffs es notwendig erscheinen, diesen Heilversuch – anders als andere Heilbehandlungen mit bislang unerprobten Mitteln – in streng kontrollierter Form durchzuführen. Der neuartige Gedanke eines kontrollierten individuellen Heilversuchs zeichnet sich daher für den vorliegenden Fall, und womöglich auch für vergleichbare risikoreiche Behandlungsansätze namentlich im Bereich der Gentherapie, als geeignetes Instrument der Konzeption und Beurteilung ab. (shrink)

The objective of this research programme is to contribute to the establishment of the emerging science of Formal Ontology in Information Systems via a collaborative project involving researchers from a range of disciplines including philosophy, logic, computer science, linguistics, and the medical sciences. The re­searchers will work together on the construction of a unified formal ontology, which means: a general framework for the construction of ontological theories in specific domains. The framework will be constructed using the axiomatic-deductive method of modern (...) formal ontology. It will be tested via a series of applications relating to on-going work in Leipzig on medical taxonomies and data dictionaries in the context of clinical trials. This will lead to the production of a domain-specific ontology which is designed to serve as a basis for applications in the medical field. (shrink)

I argue how Filipino philosophy is an illusion we have taken as a belief, and that we need to remember again its illusory – but necessary – status for it to flourish. The normativity of this illusion impelled the discourse: what is philosophy? For new directions, the language of Filipino philosophy must be negative that pathologies in thinking be realized; it is a necessary illusion remembered once more: a nihilistic stance for new values to be created. I raise the question (...) of the non-identical character of language, of how nature is far larger than concepts, which makes misrepresentation possible (something evident in society—leaders to population, praxis to theory, philosophy to culture). The non-identicality reifies the illusion into belief which necessitates a decadent type of rationality. The illusory status of the nomenclature (‘Filipino philosophy’) must be remembered again for the dialectic to continue. In seeking new directions for Filipino philosophy, it is not enough that a new breed of thinkers merely accepts the value ascribed to it – along with the numerous errors and nuisances inherited along the way – but to create new value. With a critical stance, I present 5 assumptions that probe into some essential characteristics of the immanent pathologies of Filipino philosophy’s language that occasions the need for such struggle branded as assumptions. (shrink)

This document presents the Bonn PRINTEGER Consensus Statement: Working with Research Integrity—Guidance for research performing organisations. The aim of the statement is to complement existing instruments by focusing specifically on institutional responsibilities for strengthening integrity. It takes into account the daily challenges and organisational contexts of most researchers. The statement intends to make research integrity challenges recognisable from the work-floor perspective, providing concrete advice on organisational measures to strengthen integrity. The statement, which was concluded February 7th 2018, provides guidance on (...) the following key issues: § 1.Providing information about research integrity § 2.Providing education, training and mentoring § 3.Strengthening a research integrity culture § 4.Facilitating open dialogue § 5.Wise incentive management § 6.Implementing quality assurance procedures § 7.Improving the work environment and work satisfaction § 8.Increasing transparency of misconduct cases § 9.Opening up research § 10.Implementing safe and effective whistle-blowing channels § 11.Protecting the alleged perpetrators § 12.Establishing a research integrity committee and appointing an ombudsperson § 13.Making explicit the applicable standards for research integrity. (shrink)

I present an image of humanity as the will to power expressed in context of affirmationand danger in the eternal return. Nietzsche argues the death of God not as a theological argument but as an existential challenge for humanity to be re-experienced. It is read in light of the eternal return: without ontological references or quasi-transcendentals, how is life to be lived? Deleuze contextualizes Nietzsche’s critique of nihilism qua a typology of active and reactive modes of being, however I go (...) beyond to provide what I consider an anthropological account. I do this by differentiating the will to power from individual willing and present the danger that an affirmation of life entails. Nietzsche challenges us with the eternal return. With this, one is led to realize that she is her own destruction (Untergehen) at the same time as her overture (Übergehen). She has the ability, power, capacity to overcome and self-create. With this realization one ought to remain truthful to this in form of truth-telling (Redlichkeit). Nietzsche projects humanity as a perilous crossing over from nihilism to affirmation with an embrace of an ethics of danger. This crossing over is a mark of life as the will to power. It is an overcoming of nihilism and the assurance amidst nihilism’s farce that the godhead is dead and that the eternal return is a daunting challenge we cannot escape from. With these, we are afforded an image of humanity as the will to power. (shrink)

This document presents the Bonn PRINTEGER Consensus Statement: Working with Research Integrity—Guidance for research performing organisations. The aim of the statement is to complement existing instruments by focusing specifically on institutional responsibilities for strengthening integrity. It takes into account the daily challenges and organisational contexts of most researchers. The statement intends to make research integrity challenges recognisable from the work-floor perspective, providing concrete advice on organisational measures to strengthen integrity. The statement, which was concluded February 7th 2018, provides guidance on (...) the following key issues: § 1. Providing information about research integrity§ 2. Providing education, training and mentoring§ 3. Strengthening a research integrity culture§ 4. Facilitating open dialogue§ 5. Wise incentive management§ 6. Implementing quality assurance procedures§ 7. Improving the work environment and work satisfaction§ 8. Increasing transparency of misconduct cases§ 9. Opening up research§ 10. Implementing safe and effective whistle-blowing channels§ 11. Protecting the alleged perpetrators§ 12. Establishing a research integrity committee and appointing an ombudsperson§ 13. Making explicit the applicable standards for research integrity. (shrink)

I draw affinities between Nietzsche’s criticisms of modernity and the Anthropocene, showing how this COVID-19 pandemic reflects our failure to dream radically but also our potentiality for a greater tomorrow. The Anthropocene represents society’s unprecedented progress at the cost of a rift between nature and civilization guided by utopias. This meant, in greater terms, society's value for economics while sacrificing ecology. Though a viral pathology, this pandemic exposed societal pathologies ignored for a long time: defects in healthcare, city planning, and (...) sustainable living. Our herd-like response to this crisis stems from a deep-seated homelessness caused by the Anthropocene. Life ought to be altered and Nietzsche’s Eternal Return challenges us: If this is to return, what are our values? This paper is threefold: I first present the Anthropocene and draw affinities with Nietzsche’s critique of modernity. I then proceed by giving several examples of how the pandemic challenges societal values. Lastly, Nietzsche’s challenge of the Eternal Return is a test to our own values to life after the pandemic. (shrink)

I present some key ideas for reckoning with nihilism today in light of Nietzsche's conception of nihilism and Sloterdijk's Enlightened False Consciousness.

I present an affirmation of nothingness in the humor of Zhuang Zi 莊子. This essay begins with two images that present a playful transgression of perspectives: the butterfly dream and the discussion over the Hao river. I dwell on these transgressions to highlight the challenge for each to question one’s perspectives and to shift its grounding from epistemic to aesthetic value. Such a sensitivity suggests a mindfulness of the transformation of things 物化. This reinforces reality’s ephemerality, and I, following David (...) Chai, point what lies behind this as the non-being of nothingness 無無. The centrality of the Dao 道 qua nothingness is mirrored by a Daoist who becomes sensitive to the transformation of things and who ultimately undercomes reality, i.e., decenters oneself. This type of existence is what it means to be zhenuinly 真 pretending, which Zhuang Zi does, manifested by the humor in his work. (shrink)

Throughout one’s career, a professional sports practitioner is confronted with various choices to make, ranging from coaching a fair match or offering opportunities for selected individuals to win; showing true sportsmanship or venturing for a better compensation; to even sticking to one’s home team or accepting a better offer. This is faced by all sports practitioners within the same industry: athletes, coaches, managers, and even team owners. In making these choices, individuals recognize essential ethical considerations. However, a primary factor that (...) influences them—albeit without them knowing—is their alienated state. The preferences of the sports practitioner mirror society’s response to the demands of the Culture Industry. He or she would opt to choose what the Industry is offering and uphold these standards. After all, sports is a social phenomenon that has undergone changes throughout the years, along with other aspects of society. It bears the impact of the Aufklärung, the true question of being enlightened and of being cultured. Thus, sports could be seen as constituting another level in the individual’s (and even society’s) alienated sphere. This paper seeks to shed light on the ethical considerations of the sports practitioner, in particular the heavy influence of the Culture Industry, the individual’s alienated state, and his or her response. I am interested in the play of power-relations among the sports practitioners and society, both dominated by the Industry. The paper does not present an exhaustive claim enlisting all considerations, but merely critiques the present setup. By presenting individuals’ (ultimately social) alienated state, I show that their choices are in fact social, even though they would seem to be solely individualistic in terms of their situated-ness in sporting events. Thus, this paper shows the heavy influence of the Industry in the continuous power relations between sports practitioners and society, as well as the alienated state of both. (shrink)

I argue how one’s afterimage of art has turned ideological due to technology’s heavy influence in the reproduction of and to individuals’ incessant consumption of artworks. Art has the capacity to be historicity’s expression and its antithesis. Its reach has been enlarged due to technology’s democratization of artworks. It should follow that mass production of artworks foster an emancipatory and critical standpoint, yet this fostered instead the reduction of priceless and fine artworks to commodities, easily downloadable and available for public (...) consumption. Rather than being society’s antithesis, the afterimage of emancipation has been fetishized into an ideological-image of fulfilling a fantasy (the promise of ‘jouissance’). The 20th century’s dictum “They know very well it is false and [are] still doing it!” embodies the consequence – despite the empty promises – of capitalism: liberation ideology (a mistaken understanding of ideology as liberation). (shrink)

The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

Every domain-specific ontology must use as a framework some upper-level ontology which describes the most general, domain-independent categories of reality. In the present paper we sketch a new type of upper-level ontology, which is intended to be the basis of a knowledge modelling language GOL (for: 'General Ontological Language'). It turns out that the upper- level ontology underlying standard modelling languages such as KIF, F-Logic and CycL is restricted to the ontology of sets. Set theory has considerable mathematical power and (...) great flexibility as a framework for modelling different sorts of structures. At the same time it has the disadvantage that sets are abstract entities (entities existing outside the realm of time, space and causality), and thus a set-theoretical framework should be supplemented by some other machinery if it is to support applications in the ripe, messy world of concrete objects. In the present paper we partition the entities of the real world into sets and urelements, and then we introduce several new ontological relations between these urelements. In contrast to standard modelling and representation formalisms, the concepts of GOL provide a machinery for representing and analysing such ontologically basic relations. (shrink)

Heinrich Behmann (1891-1970) obtained his Habilitation under David Hilbert in Göttingen in 1921 with a thesis on the decision problem. In his thesis, he solved - independently of Löwenheim and Skolem's earlier work - the decision problem for monadic second-order logic in a framework that combined elements of the algebra of logic and the newer axiomatic approach to logic then being developed in Göttingen. In a talk given in 1921, he outlined this solution, but also presented important programmatic remarks (...) on the significance of the decision problem and of decision procedures more generally. The text of this talk as well as a partial English translation are included. (shrink)

Th e lecture elucidates and compares Johannes Volkelt’s and Heinrich Rickert’s positions on the problem of metaphysics. It comes to a reference of views representative of the metaphysical approach of early neo-Kantian Johannes Volkelt to representative of Baden School of late New-Kantian, Heinrich Rickert. In the lecture I would like to make the reconstruction and the analysis of philosophies of Volkelt and Rickert in the context of the problem of metaphysics. Th e object is the content, premises and (...) consequences of their philosophy in comparison to New-Kantian and other philosophy. Th e basis for the reconstruction is their expressions in their various writings. Th e purpose is the analysis of the transformation of western metaphysics and their infl uence on the contemporary thinking about the world. (shrink)

The purpose of this paper is to analyze what neo-Kantian Heinrich Rickert designates by the term ‘chaos’. I argue that using this term Rickert means infinite manifolds of human life experiences, that philosophers have to convert into ‘cosmos’ of theories by using concept formation. Rickert thinks that cognition orders chaos. I show that Rickert’s version of ‘chaos’ is different from the ones that were expressed by I. Kant, J. G. Herder, F. W. von Schelling, F. von Schlegel, and F. (...) Nietzsche. I also argue that ideas of I. Kant influenced the formation of Rickert’s ideas on chaos. (shrink)

Agrippa was the main expounder of the occult philosophy, which is the knowledge of the hidden causes of things and is finalized to their manipulation by magic. Magic, in turn, is the highest form and the end of philosophy. According to his De occulta philosophia, magic is threefold: natural (concerning sublunar world), celestial (concerning stars and heavenly intelligences), and divine (concerning God and higher angels). It consists of the manipulation of concrete objects and of the summoning of intelligences and God, (...) which is performed on the basis of the precepts of the Kabbalah. Agrippa’s overall aim was to purify magic from its necromantic and irrational components: this would enable the restoration of the prelapsarian condition of man (in accordance with the Hermetic ideal of deification) and a Christian reform of culture. The critique of philosophical knowledge and of every science, presented in Agrippa’s De vanitate, and his critique to the subordination of woman typical of Scholastic theology, contained in the De nobilitate foeminei sexus, are functional to these ends. (shrink)

In a recently published article A. Nordmann highlighted the fact that Hertz considered it as the greatest pleasure of scientific research to be “alone with nature” and to learn “directly from nature” (see Nordmann, 1998, p. 156). Hertz contrasts this being on his own with nature with the “disputes about human opinions views and demands. (see Nordmann, 1998, p. 156) . It is this contrast between nature on the one hand and human beliefs etc. on the other that is fundamental (...) for his central epistemological pursuit: the attempt to sort out which features of our theories can be attributed to nature as opposed to those which depend on us. I will discuss the various writings in which Hertz touches this subject. (shrink)

In telling the story of Thomas Willis and the collective investigations of body and brain in 17th-century England with tremendous energy and enthusiasm, journalist Carl Zimmer has written one of the best recent books of popular history of science. The full range of readers will be rewarded by Zimmer’s synthetic scholarship and his evident pleasure in the language of the primary texts. While he owes much to the work of Robert Frank and Robert Martensen in particular, Zimmer (...) has negotiated a vast secondary literature on the major figures of early modern natural philosophy. His decision not to discuss scholarly controversy directly, but rather ‘to give accounts of these people that were consistent with the current consensus’ (p.304) is understandable given the mass market at which he has successfully aimed: yet such a voice would bring a welcome freshness to specialists’ debates. (shrink)

Alsted was a foremost encyclopedist of the early seventeenth century. He provided both a complete presentation of all the subjects of philosophy (of which encyclopedia consisted) and a method to learn them. This method was an original synthesis of the dialectic of Petrus Ramus, the combinatorial art of memory of Raimond Lull and Giordano Bruno, and the method of presentation of philosophical disciplines of Bartholomäus Keckermann. Alsted’s encyclopedism was intended as a remedy to the postlapsarian condition of man and was (...) functional to the pedagogical reform pursued at the Academy of Herborn; this was, in turn, an essential part of the Calvinist state reform of the county of Nassau-Dillenburg. In theology, the importance of Alsted consists of having introduced millenarianism in the Reformed Europe, though his early, optimistic views on the imminent end of the world would change to pessimistic as a consequence of the Thirty Years’ War. (shrink)

Some early modern scholars believed that Scripture provided more certain knowledge than all secular authorities – even Aristotle – or investigating nature as such. In this paper, I analyse one such attempt to establish the most reliable knowledge of nature: the so-called Mosaic physics proposed by the Reformed encyclopaedist Johann Heinrich Alsted. Although in his early works on Physica Mosaica Alsted declares that his primary aim is proving the harmony that exists between various traditions of natural philosophy, namely between (...) the Mosaic and the Peripatetic approaches, and despite the fact that his biblical encyclopaedia of 1625 was intended to be based on a literal reading of the Bible, he never truly abandoned the Aristotelian framework of physics. What is more, in his mature encyclopaedia of 1630, he eventually openly preferred Aristotle to other natural-philosophical traditions. I argue, therefore, that Alsted’s bold vision of Mosaic physics remained unfulfilled and should be assessed as an unsuccessful project of early modern natural philosophy. (shrink)

In searching for the origins of current conceptions of science in the history of physics, one encounters a remarkable phenomenon. A typical view today is that theoretical knowledge-claims have only relativized validity. Historically, however, this thesis was supported by proponents of a conception of nature that today is far from typical, a mechanistic conception within which natural phenomena were to be explained by the action of mechanically moved matter. Two of these proponents, Hermann von Helmholtz and his pupil Heinrich (...) Hertz, contributed significantly to the modernization of the conception of science. Paradigmatic for their common contribution to this development is the way in which they employed the concept of image. By considering the origin and the different meanings of this concept we may trace a line of development which begins with Helmholtz's original claim that a universally and forever valid theory provides a unique representation of nature. It continues with the realization that the status of scientific knowledge is capable of revision; and it arrives at Hertz's admission that a variety of theories over a domain of objects is possible, at least at times. (shrink)

This research aims to address the hypothesis of the possible influence of Rickert’s ideas about chaos on the philosophy of Rudolf Carnap. This paper considers arguments in favor of the hypothesis and those against it. I show that pieces of evidence exist, proving that Rickert’s interpretation of chaos influenced Rudolf Carnap when he was working on Der logische Aufbau der Welt. I argue that Carnap’s pre-Aufbau unpublished manuscript Vom Chaos zur Wirklichkeit demonstrates this influence. This study opens new vistas in (...) exploring the genesis of Carnap’s ideas. (shrink)

Review of two recent works on J.G.H. Feder: -/- Johann Georg Heinrich Feder. Ausgewählte Schriften. Hrgb. Von Hans-Peter Nowitzki, Udo Roth, Gideon Stiening. Berlin/Boston: De Gruyter, 2018. Werkprofile Band 9. -/- and -/- Johann Georg Heinrich Feder (1740-1821): Empirismus und Popularphilosophie Zwischen Wolff und Kant. Hrgb. Von Hans-Peter Nowitzki, Udo Roth, Gideon Stiening. Berlin/Boston: De Gruyter, 2018. Werkprofile Band 10.

En esta obra monumental de Jesper Lützen sobre la mecánica de Heinrich Hertz encontramos una magnífica exposición de la vida y obra de este insigne físico germano. Un interesante relato de las influencias intelectuales que modelaron su pensamiento científico, culmina con un exhaustivo análisis de la reformulación de la mecánica clásica que Hertz planteó poco antes de su prematuro fallecimiento.

A obra Eletric Waves foi o ponto de partida para a análise filosófico-metodológica das teorias científicas por parte de H. Hertz e a culminância dessa prática deu-se com a sua obra póstuma The Principles of Mechanics. Nas introduções a essas duas obras um tema metacientífico se apresenta como núcleo central. Nelas Hertz trata das diferentes representações, imagens ou modelos dos fenômenos físicos: no caso da primeira obra, dos fenômenos eletromagnéticos; no caso da segunda, dos fenômenos mecânicos. E a questão que (...) tenta resolver é a seguinte: qual é a origem da pluralidade de imagens nas teorias científicas? Seria ela inevitável? É sobre esse tipo de questões que se fixa o presente trabalho na intenção de apresentar o papel da noção de representação na concepção de ciência de Heinrich Hertz. (shrink)

Helmholtz initially ascribes more to theoretical knowledge than merely that it is a picture of the world: it penetrates even to the unobservable causes of the phenomena which he conceived throughout his career as matter set mechanically in motion. The introduction of the picture-concept in the 1860s to characterize scientific theories marks the beginning of the loss of a direct connection with the world. Theories now constitute only a representation of a law-like structure of the world but no longer shed (...) light on the objects themselves. Beginning in the late 1870s, this knowledge of laws takes on an increasingly hypothetical character. (shrink)

In this paper I argue against readings of Hertz that overly assimilate him into the thought of late 20th century anti-realists and pluralists. Firstly, as is well-known, various images of the same objects are possible according to Hertz. However, I will argue that this envisaged pluralism concerns the situation before all the evidence is considered i. e. before we can decide whether the images are correct and appropriate. Hertz believes in final and decisive battles of the kind he participated in (...) while doing experiments in electrodynamics. Secondly, I will argue that the concept of representation is still quite appropriately applied to important aspects of images, namely when it comes to fundamental physical equations. In this context Hertz explicitly allows that “characteristics of our image, which claim to represent observable relations of things, do really and correctly correspond to them” (Hertz [1894] 1956, 9). A final consideration is Hertz’s consistent appeal to the concept of the hypothesis. I will argue that his use of the concept does not indicate that he contributed to an increasing hypothetization of science, if this trend is understood in a strong sense, i. e. as the belief that the correctness of scientific theories cannot be established for principled reasons. As mentioned, when it comes to experimental evidence Hertz believes in decisive battles. (shrink)

In this paper I argue against readings of Hertz that overly assimilate him into the thought of late 20th century anti-realists and pluralists. Firstly, as is well-known, various images of the same objects are possible according to Hertz. However, I will argue that this envisaged pluralism concerns the situation before all the evidence is considered i. e. before we can decide whether the images are correct and appropriate. Hertz believes in final and decisive battles of the kind he participated in (...) while doing experiments in electrodynamics. Secondly, I will argue that the concept of representation is still quite appropriately applied to important aspects of images, namely when it comes to fundamental physical equations. In this context Hertz explicitly allows that “characteristics of our image, which claim to represent observable relations of things, do really and correctly correspond to them” (Hertz [1894] 1956, 9). A final consideration is Hertz’s consistent appeal to the concept of the hypothesis. I will argue that his use of the concept does not indicate that he contributed to an increasing hypothetization of science, if this trend is understood in a strong sense, i. e. as the belief that the correctness of scientific theories cannot be established for principled reasons. As mentioned, when it comes to experimental evidence Hertz believes in decisive battles. (shrink)

In the article I analyze the theory of consciousness understood as a asymmetric binary relation. This concept was formulated by Paul Natorp in Allgemeine Psychologie nach kritischer Methode and by Heinrich Rickert in Der Gegenstand der in Erkenntnis. According to this theory, consciousness is neither the act nor the action or the condition, but a clear relationship of subject to the object. Consciousness in this perspective is the relation of asymmetric and differential. This means that the subject cannot be (...) recognized as an object and vice versa. Only the object can be conscious by the subject.Key words NATORP, CONSCIOUSNESS, RELATION. (shrink)

The perpetual secretary of the Berlin Academy Johann Heinrich Samuel Formey is best known as a populariser of Christian Wolff’s doctrines. As of Formey’s activity in the Berlin Academy, scholars have mostly emphasized his role in the controversy over monads with Leonhard Euler, while overlooking other interesting contributions Formey presented in the “speculative philosophy” class of the Academy. In this paper, I analyse two articles Formey published in 1747 on the Mémoires de l’Académie de Berlin, namely the Preuves de (...) l’existence de Dieu, ramenées aux notions communes and the Examen de la preuve qu’on tire des fins de la nature, pour établir l’existence de Dieu. In these texts, Formey presents some of Wolff’s methodological and metaphysical ideas, in an implicit dialogue with other members of the Academy – in particular, with the president Pierre-Louis Moreau de Maupertuis – who were also interested in metaphysics and the philosophical method. Formey reworks the Wolffian arguments as to make them more accessible, in order to promote an open confrontation over core philosophical questions. Far from adopting a controversial tone, Formey’s attitude is rather conciliatory: any disagreement, as he thinks, can be easily settled once the true method for philosophizing is made available to everybody. (shrink)

In the autumn of 1667, the young Leibniz published a «new method» for the science of law. Producing a revised edition of that early work was to become his lifelong project, to the purpose of which he wrote, in the 1690s, a succession of new versions of most of its sections. The main reason for this enduring interest was probably the fact that the juridical part of the treatise was preceded with a more general one, encapsulating in a few pages (...) a systematic overview of the disciplines composing the baroque encyclopaedia, after the model of Johann Heinrich Alsted’s monumental Encyclopaedia septem tomis distincta. If Leibniz still depended on Alsted’s notion of philosophy as the «circle of disciplines», he deeply transformed that pre-Cartesian conception of knowledge by two decisive innovations: following Bacon, he defines each branch of demonstrative science as bearing on one single «quality», abstracted from the subjects in which it inheres; yet, contrary to Bacon, he no longer conceives of these qualities as the ultimate components of reality, but as those of our experience of it, marking the limit of the explanatory capacity of language. (shrink)

The paper analyses not well known beginning of Cracow philosophy of nature originating from the 19th century. A selected number of issues formed by two founders of Cracow philosophical centre – W. Heinrich and M. Straszewski are presented. Finally, the author tries to refl ect on modern nature philosophy in the context of its relations with tradition lasting over the centuries.

L’article de Nathalie Heinrich sur les « petits malentendus transatlantiques, paru sur Telos le 9 février, soulève quelques questions qui méritent réflexion. Si les « cultural studies » ont leurs défauts, il faut prendre au sérieux leur réflexion sur le naturel, le construit et l’arbitraire, qui bouscule différentes traditions, d’Aristote à Marx et ouvre sur de nouvelles exigences de justice.

The aim of the paper is to discuss primarily the epistemological theory of reflection as seen by Heinrich Rickert, the main representative of Neo-Kantianism Baden School. The most important arguments put forward by Rickert against taking the cognition as a reflection of the reality are being analysed. Rickert’s standpoint turns out to be moderate. He argues against the transcendental theory of reflection, but does not reject the idea of reflection as a model of cognition and takes the immanent theory (...) of reflection as relatively justified. The paper contains also a discussion of the standpoint of another representative of Baden School, Emil Lask, who has rejected the theory of reflection in favour of the after-image theory. (shrink)

Recenze: Robert ZIMMER - Martin Morgenstern, Gespräche mit Hans Albert. Münster: LIT Verlag 2011, 168 s.

I begin by defending Heinrich Gustav Hotho’s foundational edition of the Lectures on Aesthetics (LA) contra Gethmann-Siebert and others who argue for a non-systematic view of Hegel’s aesthetics generally and music specifically. I defend Hegel against the common conceit that his comprehension of music was somehow deficient and introduce the Hegelian idea of absolute agency as performative in art and music. Reference to Kant’s transcendental aesthetics then allows us to grasp how, in Hegel, meaningful tones arise from the vibratory (...) oscillation between selfhood’s presiding unity and its temporal self-positing. I then trace back further elements of musical architecture, such as rhythm, harmony and melody to the temporal oscillation arising from within selfhood. The fundamental ambiguity within temporal oscillation is the source of meaningfulness in music, the feeling that its experience is meaningful without telling us exactly what that meaning is. Meaningfulness forms the absolute Ur-Ton of beautiful music, which arises as determinate tones within selfhood and resonates into the soul of the listener. The temporal vanishing of musical tones within a compositional framework is a pre-linguistic expression of meaning, performative of the ambiguous oscillation between the human and the divine. (shrink)

Kolloquiumsbeiträge des XV. Deutschen Kongresses für Philosophie 1990 in Hamburg. Mit Beiträgen von Herbert Schnädelbach, Hilary Putnam, Karl-Otto Apel, Walter Ch. Zimmerli, Rudolf A. Makkreel, Wolfgang Bartuschat, Elke Hahn und Klaus Vieweg, Roland Simon-Schaefer, Ruedi Imbach, Georg Wieland, Jan Peter Beckmann, Pierre Aubenque, Annemarie Gethmann-Siefert, Gernot Böhme, Dietrich Böhler, Jürgen Habermas, Friedrich Kambartel, Oswald Schwemmer, Dieter Birnbacher, Karl-Friedrich Wessel, Friedrich Rapp, Otfried Höffe, Henning Ottmann und Terry Pinkard.

T. A. Heinrichs sustentou que a análise de Hobbes da experiência e do pensamento dá origem a um aparente paradoxo. O paradoxo consiste no fato de que Hobbes teria reivindicado descobertas que a sua teoria implica que não poderiam ser feitas. Para resolver o problema, Heinrichs argumenta que a teoria hobbesiana da experiência e pensamento deveria ser interpretada com base em sua teoria da linguagem, no sentido forte de que suas descobertas são de fato descobertas sobre a linguagem. Neste artigo (...) será defendido, contra Heinrichs, que a interpretação mais plausível é que Hobbes baseou sua análise da linguagem em sua analise do pensamento e experiência. Portanto, a solução de Heinrichs para o paradoxo deve ser rejeitada. (shrink)

It examines the context of the referendum in Greece in the summer of 2015 in view of theories of sovereignty and theories of judgment.