Durch genomweite Analysen werden vielfältige gesundheitsrelevante Informationen über eine Person gewonnen. Solche Informationen können die Behandlung von Krankheiten verbessern. Sie ermöglichen aber auch Vorhersagen, ob eine Person und deren Verwandte in Zukunft möglicherweise erkranken werden. Der neuartige Charakter des Informationseingriffs und sein prädiktive Potential bedürfen der ethischen, juristischen und ökonomischen Reflexion, damit diese Technologie zum Wohl der Patienten, der Familienangehörigen und der Solidargemeinschaft eingesetzt werden kann. Die vorliegende Schrift leistet mit ihren interdisziplinären, vom BMBF finanzierten Analysen dazu einen Beitrag. Grundlagen (...) für einen ethisch und juristisch verantwortbaren Einsatz der Genomsequenzierung zu medizinischen Zwecken werden erörtert und Eckpunkte für Kostenanalysen sowie Elemente einer “Guten klinischen Praxis” präsentiert. (shrink)

Im institutionalisierten Bereich interkultureller Beziehungen kommt es permanent zu Bemühungen, über gemeinsame musikalische Projekte Brücken zum Austausch von Lebensrealitäten und Erfahrungen zu erzielen. In vielen Fällen besteht jedoch nicht die Gelegenheit des gegenseitigen Austausches, weil die beteiligten Akteure entweder nebeneinander agieren, ohne aufeinander einzugehen und die Impulse ihres Gegenübers in den eigenen Beiträgen zu reflektieren, oder aber eine der beiden Bestandteile den anderen dominiert, und keine entsprechende Gelegenheit zur gleichberechtigten Artikulation einräumt. Der Grund dafür liegt häufig in der Starrheit der (...) musikalischen Systeme, die bei solchen Gelegenheiten aufeinander treffen und deren Unfähigkeit, auf Impulse außerhalb des jeweiligen Bezugsrahmens einzugehen. Die Improvisation bietet in diesem Zusammenhang einen tatsächlichen Spielplatz für unterschiedliche Zugänge und Entwürfe, der dazu einlädt, sich spielerisch einander anzunähern. Während im idiomatisch eingeschränkten Ausdrucksspektrum auch hier noch einige Barrieren existieren dürften, stellt sich im Kontext der harmonisch und rhythmisch freien Variante eine scheinbar ideale Basis zum gegenseitigen Erfahrungsaustausch dar. Diese wird nicht zuletzt aufgrund einer stark individualisierten Klangästhetik und Ausdruckspalette erzielt, deren Repräsentationsanteil an deutlich zuzuordnenden Elementen einer jeweiligen kulturellen Entität jedoch oft nicht exakt zu bestimmen ist. So widmet sich ein zentraler Aspekt der Arbeit der Frage nach der Zuweisungsebene der in diesem Zusammenhang getätigten Ausdrucksweisen, die sich im Bereich zwischen eindeutig einer bestimmten kulturellen Entität zuzuordnenden Elemente – häufig in Form von traditionellen Instrumenten als kulturelle Artefakte einer spezifischen regionalen Zugehörigkeit – und der rein technischen Herangehensweise an die musikalische Praxis der Kollektiv-Improvisation als Bestandteil einer global präsenten Subkultur der freien Improvisationsszene bewegt. Regelmäßig initiierte Projekte, die sich mit dieser Thematik auseinandersetzen werden im methodischen Teil der Arbeit zur Diskussion gestellt und als Ausgangspunkt für Erkenntnisse zur Optimierung von Projekten mit ähnlich ausgerichteten Zielsetzungen herangezogen. (shrink)

This paper offers some brief reflections on pragmatist themes in Georg Simmel’s philosophy. §1 presents a number of assessments – by Simmel’s contemporaries, by later interpreters, and by Simmel himself – concerning his proximity to pragmatism. §2 offers a reconstruction of Simmel’s 1885-paper “The Relationship between the Theory of Selection and Epistemology,” focusing in particular on what the argument owed to von Helmholtz. It was this paper first and foremost that suggested to many that Simmel was close to pragmatism. §§3-5 (...) follow the development of the core idea of the 1885-paper in Simmel’s subsequent writings. §§6-8 compare and contrasts Simmel’s views on evolution and truth with the positions of Peirce, James, and Dewey. §9 returns to the overall question whether Simmel was a pragmatist and offers an irenic answer. (shrink)

Im Rahmen der folgenden Seiten sollen die Kommunikationsbedingungen im Kontext der Kollektiv-Improvisation genauer analysiert und einem Vergleich mit den Voraussetzungen der idealen Sprechsituation von Habermas unterzogen werden. Hinleitend dazu erfolgt zum Einstieg eine Darstellung jener Ausgangsbedingungen, welche die Methode der kollektiven Improvisation von herkömmlichen musikalischen Verfahren unterscheidet. Zu diesem Zweck werden neben einer kurzen Erläuterung der bereits im vorangegangenen Kapitel ausführlich diskutierten Ausgangsbedingungen u.a. Ansätze aus der Musiktherapie herangezogen, die sowohl soziale als auch politische Faktoren mit einbeziehen. Im Anschluss daran (...) sollen mittels einer systemtheoretisch orientierten Annäherung, wie sie von Borgo und Goguen vorgenommen wurde, jene Aspekte genauer beleuchtet werden, die Aufschluss über die tatsächlichen Kommunikationsstrukturen und geben. (shrink)

Ausgehend von der immer wieder bemühten Metapher des Black CNN wird versucht, das Potenzial der musikalischen Ausdrucksform des HipHop als Kommunikationsstruktur der Schwarzen Minderheit in den USA zu analysieren. Nach einer historisch-kulturellen Erläuterung, die sich mit der Tradition der Reflektion sozialer und politischer Aspekte in den unterschiedlichen musikalischen Äußerungen der Schwarzen Volksgruppe in den USA beschäftigt und schon ansatzweise die Bedeutung dieser Ausdrucksmöglichkeit im Kontext eines internal colonialsm vor Augen führt, werden jene soziodemographischen Entwicklungen nachvollziehbar gemacht, die sich als zentraler (...) Kritikpunkt in den verbalen Artikulationen des HipHop widerspiegeln. Vor dem theoretischem Hintergrund von cultural citizenship - ein Konzept zur Bestimmung kultureller Teilhabe in der Mediengesellschaft -, werden 25 Textbeispiele, die sich auf HipHop- Veröffentlichungen von 1982 bis 2004 finden, auf ihre Übereinstimmung mit Indikatoren untersucht, die sich aus, den Medien zugeschriebenen, politischen und sozialen Funktionen ableiten lassen. Overseen by Scott La Rock... (shrink)

In der musikalischen Methode der kollektiven Improvisation kommt eine Spielauffassung zum Ausdruck, deren demokratisch-emanzipatorische Grundeinstellung Vergleiche mit dem von Jürgen Habermas formulierten Konzept der idealen Sprechsituation nahe legt. Diese Vermutung wird im Rahmen einer einleitenden Annäherung an die kollektive Improvisation als von Interaktivität und Synchronizität geprägtes Beziehungsgeschehen näher ausgeführt. Nach einer Diskussion des improvisatorischen Handelns in der Musik in Bezug auf theoretische, historische und psychologische Aspekte werden die verschiedenen, aus dem Free Jazz der 1960er Jahre hervorgegangenen Entwicklungsstufen der freien bzw. (...) kollektiven Improvisation dargestellt. Im Anschluss daran wird die Kollektiv-Improvisation unter Bezugnahme auf das Konzept der idealen Sprechsituation diskutiert und im interkulturellen Kontext verortet, wobei die von Musikern wie Derek Bailey geforderte Sublimierung idiomatischer, kulturell geprägter Ausdrucksformen durch die individuelle Entwicklung einer charakteristischen Klangsprache am Instrument als egalisierend für die tendenziell asymmetrisch geprägten Dialogformen dieser Situation erläutert wird. Inklusive Interviews mit Evan Parker, Alexander von Schlippenbach und Joe Fonda. (shrink)

Dynamic Theodicy (DT) is a broad concept we bring up to designate some modern Philosophical Theology attempts to reconcile the necessary and perfect existence of God with the contingent characteristics of human life. In this paper we analyze such approaches and discuss how they have become incomprehensible because the metaphysical assumptions implicit in these explanations have lost their intrinsic relation to the natural human desire for salvation. In the first part we show Charles Hartshorne's DT-model, arising from the modal logic (...) of perfection, and the modern rational problems of this position in making infinite-necessary Being (God) and finite-contingent being (human) compatible. We note that at the heart of the contradictions in this DT account is a dialectical mode of thinking that makes it difficult to find a correct solution to this dichotomy, and to assume a human desire that could be considered related to lifelong goals. In the second part, supported by the proposal of Hans Urs von Balthasar's DT, we develop the concepts of bodily vulnerability, corporeal intentionality, and natural desire for salvation, which come from an Aristotelian-Thomistic thought. This theory is established in order to build an argument, following Alasdair MacIntyre’s ethical framework, on how to make possible the recovery of a metaphysical and anthropological desire that transcends natural aging and goes beyond death. We conclude that both human dependence and the virtues that arise naturally when human beings decide to seek the good of their transcendent condition, make it possible to recover the natural desire for salvation through divine and human love. (shrink)

The article first outlines Edmund Husserl’s idea of “complete transformation” (völlige Umwendung) and the philosophy of “the turn” (Kehre) of Martin Heidegger. In the following chapter it is shown that you can understand both Husserl as well as Heidegger in the light of “the essential turn” in the German mysticism of the fourteenth century. In this way it becomes clear that Husserl’s idea of a “complete transformation” seems to be a forgotten “mystical” impetus of phenomenology, which was much more (...) realized by Martin Heidegger than by Husserl. In this way Heidegger’s philosophy of “the turn” appears as an important modern approach of the mystical philosophy of transformation. (shrink)

In the debate about Heidegger’s commitment to National Socialism is often referred to his membership in the „Committee for the Philosophy of Right“ of the „Academy for German Law“ that was founded by then „Reichsminister“ Hans Frank in 1934. Since the protocols of the Committee were destroyed and there is no relevant information in other writings, nothing can be said about the frequency and content of the meetings. It is only documented that the committee was dissolved in 1938. However, in (...) the past year the philosopher Sidonie Kellerer and the semiotician François Rastier referred to a document that, they say, proves that Heidegger was in the committee until 1941/42 and that the latter participated „in practice“ (Rastier) in the Holocaust. The said document was depicted for the first time in the above mentioned FAZ publication and will be analysed in the present essay. It is exluded in it that the document proves the continuity of the „Committee for the Philosophy of Right“ until 1941/42 or even the participation mentioned. It is rather possible to conclude in the frame of high probability that in the document were listed only the names and addresses of possible experts for the conversion of the Civil Code into a „Volksgesetzbuch“. The allegation of the committee’s participation in the Holocaust is rejected as being untenable. The publication of the article in the FAZ triggered the „Debate about Heidegger and Fake News“. In der Debatte um das Engagement des Philosophen Martin Heidegger für den Nationalsozialismus wird oft auf seine Mitgliedschaft in dem vom damaligen Reichsminister Hans Frank gegründeten „Ausschuss für Rechtsphilosophie“ innerhalb der „Akademie für Deutsches Recht“ verwiesen, der 1934 gegründet wurde. Da die Protokolle des Ausschusses zerstört wurden und auch in anderen Schriften keine diesbezüglichen Angaben zu finden sind, lässt sich nichts über die Häufigkeit und den Inhalt der Tagungen sagen. Es ist nur belegt, dass der Ausschuss 1938 offiziell aufgelöst wurde. Im vergangenen Jahr, im September 2017, referierten die Philosophin Sidonie Kellerer und der Linguist François Rastier jedoch auf ein Schriftstück, das belege, dass Heidegger bis 1941/42 in dem Ausschuss war und dieser auch „in der Praxis“ (Rastier) am Holocaust teilgenommen habe. Das Schriftstück wurde in der obigen Publikation der FAZ erstmals abgebildet und wird hier im Detail analysiert. Dabei kann begründetermaßen ausgeschlossen werden, dass das besagte Dokument den Fortbestand des „Ausschusses für Rechtsphilosophie“ oder die genannte Teilhabe belege. Nach hinreichender Analyse muss vielmehr in dem Rahmen hoher Wahrscheinlichkeit geschlossen werden, dass dort nur Namen und Adressen von potentiellen Gutachtern für die Umwandlung des BGB in ein „Volksgesetzbuch“ aufgelistet wurden. Der Vorhalt einer Teilhabe des Ausschusses am Holocaust wird als ganz unhaltbar zurückgewiesen. Die Publikation des Artikels in der FAZ löste die „Debatte über Heidegger und Fake News“ aus. (shrink)

Martin Heidegger on the Greeks: An Index. -/- Cataloging: -/- 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Concordances. 3. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Heidegger, Martin; -- Wörterbuch. I. Ferrer, Daniel Fidel, 1952-. -/- First step: 18 whole volumes from Martin Heidegger’s collect writings (Gesamtausgabe) were combined into one file and then indexed. The 18 volumes were selected (...) for their emphasis on Greek philosophy. The Greek words start on page 5667, ΐpiάρχοντα. But all words are included in this Main Index (see below). -/- Because of sorting problems it is best to use the FIND FUNCTION. Nota Bene: use umlauts because the letters sort different as well!! Greek letter may not sort as you might expect. So, again use the FIND FUNCTION to look for words or names (Dignum memoria). Please note the German words that start with umlauts are at the end of the index because of machine sorting of the words. Starting with the German word “ßA” on page 5553 page of this book (see in Main Index). -/- This is a machine created index for 18 volumes of Martin Heidegger’s collected writing (Gesamtausgabe, “Wege – nicht Werke”). -/- Martin Heidegger's Gesamtausgabe (GA) indexed. This group of 18 GA volumes were combined into one file and machine indexed. -/- GA 5. Holzwege (1935–1946). GA 7. Vorträge und Aufsätze (1936–1953). GA 9. Wegmarken (1919–1961). GA 15. Seminare (1951–1973). GA 18. Grundbegriffe der aristotelischen Philosophie (Summer semester 1924 GA 19. Platon: Sophistes (Winter semester 1924/25. GA 22. Grundbegriffe der antiken Philosophie (Summer semester 1926) GA 33. Aristoteles, Metaphysik J 1-3. Von Wesen und Wirklichkeit der Kraft (Summer semester 1931). GA 34. Vom Wesen der Wahrheit. Zu Platons Höhlengleichnis und Theätet (Winter semester 1931/32). GA 35. Der Anfang der abendländischen Philosophie (Anaximander und Parmenides) (Summer semester 1932). GA 51. Grundbegriffe (Summer semester 1941). GA 54. Parmenides (Winter semester 1942/43). GA 53. Hölderlins Hymne "Der Ister" (Summer semester 1942) GA 55. Heraklit. 1. Der Anfang des abendländischen Denkens (Summer semester 1943) / 2. Logik. Heraklits Lehre vom Logos (Summer semester 1944). GA 61. Phänomenologische Interpretationen zu Aristoteles. Einführung in die phänomenologische Forschung (Winter semester 1921/22). GA 62. Phänomenologische Interpretation ausgewählter Abhandlungen des Aristoteles zu Ontologie und Logik (Summer semester 1922). GA 78. Der Spruch des Anaximander (1946). GA 83. Seminare: Platon - Aristoteles – Augustinus. -/- Total pages created by these volumes is 6799. (shrink)

Martin Heidegger as Interrogator: The Final Paradigm By Daniel Fidel Ferrer. Copyright©2024 Daniel Fidel Ferrer. All rights reserved. Attribution-NonCommercial-NoDerivs CC BY-NC-ND. Imprint 1.0. 2024. All Rights are reserved. Intended copies of this work can be used for research and teaching. No change in the content and must include my full name, Daniel Fidel Ferrer. Enjoying reading and disagreeing. Publisher: Kuhn von Verden Verlag. Language: English and German. Includes bibliographical references and an index. Pages 1-316. Index total pages is 524. (...) Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Schelling, Friedrich Wilhelm Joseph von, 1775-1854. 7. Hegel, Georg Wilhelm Friedrich, 1770-1831. 10. Philosophy, Modern -- 20th century. 11. Philosophy, Modern -- 19th century. 12. Practice (Philosophy). 13. Philosophy and civilization. 14. Postmodernism. 15. Nietzsche, Friedrich Wilhelm, 1844-1900. 16. Heidegger, Martin, 1889-1976. 17. Ferrer, Daniel Fidel. Table of Contents Mottos Division I. Discussion of the title pages 2-6 Prologue pages 7-14 Heidegger, what do we know about him? page 15-22 Early Heidegger pages 23-41 What are the periods in Heidegger’s thought? pages 42-51 Preface and Setting the Stage pages 52-65 Introduction pages 66-82 Heidegger on Questioning pages 83-94 The Crisis or Krisis in philosophy? pages 95-106 Does Heidegger have a philosophy? pages 107-127 Heidegger about the Nature of Teaching pages 128-132 Heidegger against philosophy as a worldview or the standpoint of standpointlessness pages 133-137 Heidegger’s world-famous book Being and Time (Sein und Zeit, SuZ, 1927) pages 138-153 Heidegger’s second attempt Beiträge zur Philosophie (Vom Ereignis) (1936-1938) pages 154-162 Heidegger on the image of the Bridge pages 163-170 Conclusion pages 171-188 -/- Division II. Engagement with Heidegger on history of philosophy (metaphysics). Reinigung as cleaning, purifying pages 189-191 What is Heidegger’s Metahistory of philosophy? pages 192-243 Appendix A. Reconstruction of a partial letter from Martin Heidegger to Dieter Sinn. Dated. 24 August 1964. pages 244-248 Appendix B. Martin Heidegger's Dialogue and Critical Debate with Hegel. pages 249-253 Appendix C. Heidegger on Pain (Schmerz) pages 254-257 Appendix D. Update: 2023 Oct 24. Daniel Fidel Ferrer replies to Professor Thomas Sheehan (Sein question) pages 258-269 Appendix E. Five Habilitations done with Martin Heidegger. Habilitationsschrift pages 270-272 Heidegger Bibliography Individual Lectures Vortrag or Vorträge. Detailed pages 273-294 Heidegger‘s Gesamtausgabe (HGA or GA). Note GA 72 has yet to be published (2024). pages 295-299 Letters. Briefe. Briefwechsel. Not complete pages 300-303 Heidegger Studies / Heidegger Studien / Etudes Heideggeriennes (list of Heidegger texts) pages 304-305 Jahresgaben der Martin-Heidegger-Gesellschaft (from the internet) (list of Heidegger texts) pages 306-308 Additional References (bibliographies) pages 309-310 Heidegger Index Projects by Daniel Fidel Ferrer page 311 -/- Martin Heidegger Audio Recordings pages 312-313 -/- Additional acknowledgements pages 314-315 -/- Letter from Hermann Heidegger to Daniel Ferrer den 5.2.2002. In German. Hermann Heidegger’s response to the Barbara Fiand collection being in the USA. -/- One of the thesis: there is no Heidegger philosophy. Read more… -/- “What always counts in the lecture-courses is the manner of proceeding - the sequence of steps - not a claim to final truths. The lecture-courses never wrap up in a completeness and in seemingly "finishing off" the works interpreted, but rather in the inner fullness of the hidden dynamics of questioning.” GA 66. Besinnung (1938/39). GA 66: 421. (shrink)

The question addressed in this article is to what extent a destructed concept of religion can be said to characterize the philosophical method of Martin Heidegger. In order to approach this question, we first characterize his method as “Vollzug der Fraglichkeit”: philosophy in its deepest sense does not mean to give answers to questions but to ask questions. According to Heidegger, the execution of questioning consists in the “transforming repetition” of the leading question of philosophy in order to ask (...) the basic question of philosophy. In the second part of the article, we reflect on the “religious” character of Heidegger’s method of questioning. The reflection makes use of different etymological derivations of the word ‘Religion’: relegere, re-eligere, religare, relinquere. In the third part of the article, we discuss what Heidegger’s “religious” method of philosophy means for present questions concerning religion. To that end, we finish with a confrontation between Heidegger and Derrida with respect to the “religious” method of philosophy. (shrink)

Phenomenological reflection on the essence of art goes towards the revelation of its ultimate Source, which is also the Source of spirituality of a man and, finally, of artistic works. Art occupies a prominent place in the works of Martin Heidegger, Hans Urs von Balthasar and Michel Henry, and what they have in common is pointing out the ability of transcending artistic work towards beyond-aesthetic and over-aesthetic dimensions. For those philosophers the work of art is a ‘way’ which may (...) lead human spirit towards Transcendence (the Absolute, God), but also towards the inner self. In this article the reflection over a religious dimension of the essence of art is extended by the analysis of St John Passion, BWV 245 by Johann Sebastian Bach, as a particular example of an artistic realization of phenomenologically rooted philosophical and theological reflection. (shrink)

By observing processes of art perception two contradicting phenomena come to the fore: a feeling of closeness and distance at the same time. The phenomenologists Martin Heidegger and Bernhard Waldenfels describe this connection as a matter of being ("Seinsweise") of images, that allows new views of the world whereas the two cultural anthropologists Ernst Cassirer and Hartmut Böhme note that the connection between both can be seen as the basis of experience ("Erlebnisweise") of images and therefore serves for communication. (...) Here one can see, knowledge-oriented notions the former promote do not exclude semiotic notions the latter imply. (shrink)

Is justice (merely) an expression of particular values or is it to be understood as a (universal) cross-cultural standard of validity? Following the ideas of Jacques Derrida, this book provides a new answer to this question: Justice is to be explained as a process of deconstruction. To arrive at this conclusion, I proceed from a critical discussion of Martin Heidegger's approach to social philosophy in Being and Time which I connect with a detailed analysis of the implications of Derrida's (...) writings on practical philosophy aspiring to provide a variety of insights, both critical and constructive, into the cultural and normative foundations of democracy. Thematically, the book bridges the frontiers between the philosophy of law, cultural and social philosophy, ethics and political theory, focusing on fundamental questions of the constitution of normativity, responsibility and justification. In this way, my reading of Heidegger and Derrida aims to shed light on the nature of the political problems that concern our societies today. The file contains the table of contents and the first two (introductory) chapters, the introductions of the remaining chapters, as well as the concluding remarks (in German). (shrink)

Luthers »Von der Freiheit eines Christenmenschen« bietet einen Einblick in sein Menschenbild. Die philosophisch-ethische Perspektive ist für den Einsatz in der Oberstufe konzipiert, wo sie auch einen Hintergrund für das Zentralabiturthema im Fach Religion bietet.

Luthers »Von der Freiheit eines Christenmenschen« bietet einen Einblick in sein Menschenbild. Die philosophisch-ethische Perspektive ist für den Einsatz in der Oberstufe konzipiert, wo sie auch einen Hintergrund für das Zentralabiturthema im Fach Religion bietet.

PLEASE NOTE: This is the corrected 2nd eBook edition, 2021. ●●●●● _Critique of Impure Reason_ has now also been published in a printed edition. To reduce the otherwise high price of this scholarly, technical book of nearly 900 pages and make it more widely available beyond university libraries to individual readers, the non-profit publisher and the author have agreed to issue the printed edition at cost. ●●●●● The printed edition was released on September 1, 2021 and is now available through (...) all booksellers, including Barnes & Noble, Amazon, and brick-and-mortar bookstores under ISBN 978-0-578-88646-6. ●●●●● In light of the length of this book, readers who would like to have a more detailed description of the book's objectives and method may find it helpful to read the detailed and clearly written Wikipedia entry about this work: From the Wikipedia search page, use the search phrase "Critique of Impure Reason". At least at the time of this writing (11/29/2021), the Wikipedia entry is well-researched and accurate. ●●●●● In addition, a "Primer on Bartlett's CRITIQUE OF IMPURE REASON" has been made available by the author. It is available under its title through PhilPapers and other philosophy online archives. ●●●●● COMMENDATIONS OF THIS WORK, from the back cover of the published edition: ●●●●● “I admire its range of philosophical vision.” – Nicholas Rescher, Distinguished University Professor of Philosophy, University of Pittsburgh, author of more than 100 books. ●●●●● “Bartlett’s _Critique of Impure Reason_ is an impressive, bold, and ambitious work. Careful scholarship is balanced by original analyses that lead the reader to recognize the limits of meaning, knowledge, and conceptual possibility. The work addresses a host of traditional philosophical problems, among them the nature of space, time, causality, consciousness, the self, other minds, ontology, free will and determinism, and others. The book culminates in a fascinating and profound new understanding of relativity physics and quantum theory.” – Gerhard Preyer, Professor of Philosophy, Goethe-University, Frankfurt am Main, Germany, author of many books including _Concepts of Meaning_, _Beyond Semantics and Pragmatics_, _Intention and Practical Thought_, and _Contextualism in Philosophy_. ●●●●● “[This work’s] goal is of a unique and difficult species: Dr. Bartlett seeks to develop a formal logical calculus on the basis of transcendental philosophical arguments; in fact, he hopes that this calculus will be the formal expression of the transcendental foundation of knowledge.... I consider Dr. Bartlett’s work soundly conceived and executed with great skill.” – C. F. von Weizsäcker, philosopher and physicist, former Director, Max-Planck-Institute, Starnberg, Germany. ●●●●● “Bartlett has written an American “Prolegomena to All Future Metaphysics.” He aims rigorously to eliminate meaningless assertions, reach bedrock, and place philosophy on a firm foundation that will enable it, like science and mathematics, to produce lasting results that generations to come can build on. This is a great book, the fruit of a lifetime of research and reflection, and it deserves serious attention.” — Martin X. Moleski, former Professor, Canisius College, Buffalo, NY, studies of scientific method, the presuppositions of thought, and the self-referential nature of epistemology. ●●●●● “Bartlett has written a book on what might be called the underpinnings of philosophy. It has fascinating depth and breadth, and is all the more striking due to its unifying perspective based on the concepts of reference and self-reference.” – Don Perlis, Professor of Computer Science, University of Maryland, author of numerous publications on self-adjusting autonomous systems and philosophical issues concerning self-reference, mind, and consciousness. ●●●●● ●●●●● The _Critique of Impure Reason: Horizons of Possibility and Meaning_ comprises a major and important contribution to philosophy. Thanks to the generosity of its publisher, this massive 885-page volume has been published as a free open access eBook (3.75MB) as well as an open access printed edition. It inaugurates a revolutionary paradigm shift in philosophical thought by providing compelling and long-sought-for solutions to a wide range of philosophical problems. In the process, the work fundamentally transforms the way in which the concepts of reference, meaning, and possibility are understood. The book includes a Foreword by the celebrated German philosopher and physicist Carl Friedrich von Weizsäcker. ●●●●● In Kant’s _Critique of Pure Reason_ we find an analysis of the preconditions of experience and of knowledge. In contrast, but yet in parallel, the new _Critique_ focuses upon the ways—unfortunately very widespread and often unselfconsciously habitual—in which many of the concepts that we employ _conflict_ with the very preconditions of meaning and of knowledge. ●●●●● This is a book about the boundaries of frameworks and about the unrecognized conceptual confusions in which we become entangled when we attempt to transgress beyond the limits of the possible and meaningful. We tend either not to recognize or not to accept that we all-too-often attempt to trespass beyond the boundaries of the frameworks that make knowledge possible and the world meaningful. ●●●●● The _Critique of Impure Reason_ proposes a bold, ground-breaking, and startling thesis: that a great many of the major philosophical problems of the past can be solved through the recognition of a viciously deceptive form of thinking to which philosophers as well as non-philosophers commonly fall victim. For the first time, the book advances and justifies the criticism that a substantial number of the questions that have occupied philosophers fall into the category of “impure reason,” violating the very conditions of their possible meaningfulness. ●●●●● The purpose of the study is twofold: first, to enable us to recognize the boundaries of what is referentially forbidden—the limits beyond which reference becomes meaningless—and second, to avoid falling victims to a certain broad class of conceptual confusions that lie at the heart of many major philosophical problems. As a consequence, the boundaries of _possible meaning_ are determined. ●●●●● Bartlett, the author or editor of more than 20 books, is responsible for identifying this widespread and delusion-inducing variety of error, _metalogical projection_. It is a previously unrecognized and insidious form of erroneous thinking that undermines its own possibility of meaning. It comes about as a result of the pervasive human compulsion to seek to transcend the limits of possible reference and meaning. ●●●●● Based on original research and rigorous analysis combined with extensive scholarship, the _Critique of Impure Reason_ develops a self-validating method that makes it possible to recognize, correct, and eliminate this major and pervasive form of fallacious thinking. In so doing, the book provides at last provable and constructive solutions to a wide range of major philosophical problems. ●●●●● CONTENTS AT A GLANCE ▪▪▪▪▪ Preface ▪▪▪▪▪ Foreword by Carl Friedrich von Weizsäcker ▪▪▪▪▪ Acknowledgments ▪▪▪▪▪ Avant-propos: A philosopher’s rallying call ▪▪▪▪▪ Introduction ▪▪▪▪▪ A note to the reader ▪▪▪▪▪ A note on conventions ▪▪▪▪▪ ▪▪▪▪▪ ▪▪▪▪▪ PART I ▪▪▪▪▪ ▪▪▪▪▪ WHY PHILOSOPHY HAS MADE NO PROGRESS AND HOW IT CAN ▪▪▪▪▪ 1 Philosophical-psychological prelude ▪▪▪▪▪ 2 Putting belief in its place: Its psychology and a needed polemic ▪▪▪▪▪ 3 Turning away from the linguistic turn: From theory of reference to metalogic of reference ▪▪▪▪▪ 4 The stepladder to maximum theoretical generality ▪▪▪▪▪ ▪▪▪▪▪ ▪▪▪▪▪ PART II ▪▪▪▪▪ THE METALOGIC OF REFERENCE ▪▪▪▪▪ A New Approach to Deductive, Transcendental Philosophy ▪▪▪▪▪ 5 Reference, identity, and identification ▪▪▪▪▪ 6 Self-referential argument and the metalogic of reference ▪▪▪▪▪ 7 Possibility theory ▪▪▪▪▪ 8 Presupposition logic, reference, and identification ▪▪▪▪▪ 9 Transcendental argumentation and the metalogic of reference ▪▪▪▪▪ 10 Framework relativity ▪▪▪▪▪ 11 The metalogic of meaning ▪▪▪▪▪ 12 The problem of putative meaning and the logic of meaninglessness ▪▪▪▪▪ 13 Projection ▪▪▪▪▪ 14 Horizons ▪▪▪▪▪ 15 De-projection ▪▪▪▪▪ 16 Self-validation ▪▪▪▪▪ 17 Rationality: Rules of admissibility ▪▪▪▪▪ ▪▪▪▪▪ ▪▪▪▪▪ PART III ▪▪▪▪▪ PHILOSOPHICAL APPLICATIONS OF THE METALOGIC OF REFERENCE ▪▪▪▪▪ Major Problems and Questions of Philosophy and the Philosophy of Science ▪▪▪▪▪ 18 Ontology and the metalogic of reference ▪▪▪▪▪ 19 Discovery or invention in general problem-solving, mathematics, and physics ▪▪▪▪▪ 20 The conceptually unreachable: “The far side” ▪▪▪▪▪ 21 The projections of the external world, things-in-themselves, other minds, realism, and idealism ▪▪▪▪▪ 22 The projections of time, space, and space-time ▪▪▪▪▪ 23 The projections of causality, determinism, and free will ▪▪▪▪▪ 24 Projections of the self and of solipsism ▪▪▪▪▪ 25 Non-relational, agentless reference and referential fields ▪▪▪▪▪ 26 Relativity physics as seen through the lens of the metalogic of reference ▪▪▪▪▪ 27 Quantum theory as seen through the lens of the metalogic of reference ▪▪▪▪▪ 28 Epistemological lessons learned from and applicable to relativity physics and quantum theory ▪▪▪▪▪ ▪▪▪▪▪ PART IV ▪▪▪▪▪ HORIZONS ▪▪▪▪▪ 29 Beyond belief ▪▪▪▪▪ 30 _Critique of Impure Reason_: Its results in retrospect ▪▪▪▪▪ ▪▪▪▪▪ SUPPLEMENT ▪▪▪▪▪ The Formal Structure of the Metalogic of Reference ▪▪▪▪▪ APPENDIX I ▪▪▪▪▪ The Concept of Horizon in the Work of Other Philosophers ▪▪▪▪▪ APPENDIX II ▪▪▪▪▪ Epistemological Intelligence ▪▪▪▪▪ References ▪▪▪▪▪ Index ▪▪▪▪▪ About the author. 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In der sozialphilosophischen Debatte um Freiheit bei Foucault wird das ‚Freiheitsproblem‘ verhandelt: Wie können Freiheit und Widerstand innerhalb von Foucaults Theorie der Macht und Subjektivierung konzipiert werden? Die Arbeit unterscheidet systematisch vier verschiedene Interpretationsstrategien von Foucaults Werk, die es als kohärente sozialphilosophische Theorie konstruieren und dabei das Freiheitsproblem lösen sollen; sie rekonstruiert die Arbeiten von exemplarischen Vertreter_innen dieser Strategien: 1. Foucault ist kohärent (Paul Patton), 2. Foucault korrigiert sich (Thomas Lemke), 3. Foucault kritisiert kohärent (Martin Saar), 4. Foucault ist (...) nicht genug (Amy Allen). Das erste Ziel der Arbeit ist, die Debatte und die in ihr verhandelten Probleme und Begriffe durch die systematische Rekonstruktion zu differenzieren und klarer zu fassen. Dafür werden einige neue systematische Unterscheidungen entwickelt: u.a. das Freiheitsproblem der Machtdetermination im Gegensatz zum Freiheitproblem der Subjektivierung, Freiheit als Anders-handeln-Können im Gegensatz zu Freiheit als Kritik, verschiedene Modalitäten dieser Freiheitsbegriffe und eine Foucault-Lesart der Regierungstranszendenz im Gegensatz zu einer Lesart der radikalen Immanenz. Das zweite Ziel der Arbeit ist die Entwicklung einer neuen These zur Freiheit im Rahmen einer Subjektivierungstheorie durch die interne Kritik der vier Interpretationsstrategien auf Grundlage der dort entwickelten Differenzierungen. Freiheit als die Fähigkeit zur reflexiven Kritik der eigenen Subjektivierung ‒ kurz: Freiheit als Kritik ‒ kann verstanden werden als das Resultat von freiheitlicher Subjektivierung, deren gesellschaftlicher Ort politische Institutionen sind, die im Rahmen einer postfundamentalen, pluralen und liberalen politischen Theorie bestimmt werden können. Drittens verfolgt die Arbeit das Ziel, durch den Begriff der Freiheit als Kritik die allgemeine sozialphilosophische Debatte um Freiheitsbegriffe zu erweitern und ihn als einen Kandidaten neben der negativen, reflexiven und sozialen Freiheit zu präsentieren, der einerseits plausible Einsichten dieser drei Ansätze aufnimmt und andererseits ihre blinden Flecken korrigiert. (shrink)

Phenomenologists turn to Augustine to remedy the neglect of life, love, and language in the Cartesian cogito: (1) concerning life, Edmund Husserl appropriates Augustine’s analysis of distentio animi, Edith Stein of vivo, and Hannah Arendt of initium; (2) concerning love, Max Scheler appropriates Augustine’s analysis of ordo amoris, Martin Heidegger of curare, and Dietrich von Hildebrand of affectiones; (3) concerning language, Ludwig Wittgenstein appropriates Augustine’s analysis of ostendere, Hans-Georg Gadamer of verbum cordis, and Jean-Luc Marion of confessio. Phenomenology’s non-Cartesian (...) Augustinianism can tell us something about phenomenology, namely that it is engaged in the project of recontextualizing the cogito, and something about Augustine, namely how radically different his project is than Descartes’s. Phenomenology presents an Augustine that is well positioned for the debates of our times concerning mind and world, desire and the human person, and language and embodiment. (shrink)

Hearing has traditionally been regarded as the second sense--as somehow less rational and less modern than the first sense, sight. Reason and Resonance explodes this myth by reconstructing the process through which the ear came to play a central role in modern culture and rationality. For the past four hundred years, hearing has been understood as involving the sympathetic resonance between the vibrating air and various parts of the inner ear. But the emergence of resonance as the centerpiece of modern (...) aurality also coincides with the triumph of a new type of epistemology in which the absence of resonance is the very condition of thought. Our mind's relationship to the world is said to rest on distance or, as the very synonym for reason suggests, reflection. Reason and Resonance traces the genealogy of this "intimate animosity" between reason and resonance through a series of interrelated case studies involving a varied cast of otologists, philosophers, physiologists, pamphleteers, and music theorists. Among them are the seventeenth-century architect-zoologist Claude Perrault, who refuted Cartesianism in a book on sound and hearing; the Sturm und Drang poet Wilhelm Heinse and his friend the anatomist Samuel Sömmerring, who believed the ventricular fluid to be the interface between the soul and the auditory nerve; the renowned physiologist Johannes Müller, who invented the concept of "sense energies"; and Müller's most important student, Hermann von Helmholtz, author of the magisterial Sensations of Tone. Erlman also discusses key twentieth-century thinkers of aurality, including Ernst Mach; the communications engineer and proponent of the first nonresonant wave theory of hearing, Georg von Békésy; political activist and philosopher Günther Anders; and Martin Heidegger. (shrink)

This collection of writings on aesthetics includes selections from Theodor Adorno, Walter Benjamin, Mikhail Bakhtin, Sigmund Freud, Martin Heidegger, Amy Mullin, Friedrich Nietzsche, and Frederich Wilhelm Joseph von Schelling. This collection may still be available as a print-on-demand title at the Ryerson University bookstore.

A new advanced systems theory concerning the emergent nature of the Social, Consciousness, and Life based on Mathematics and Physical Analogies is presented. This meta-theory concerns the distance between the emergent levels of these phenomena and their ultra-efficacious nature. The theory is based on the distinction between Systems and Meta-systems (organized Openscape environments). We first realize that we can understand the difference between the System and the Meta-system in terms of the relationship between a ‘Whole greater than the sum of (...) the parts’ and a ‘Whole less than the sum of its parts’, i.e., a whole full of holes (like a sponge) that provide niches for systems in the environment. Once we understand this distinction and clarify the nature of the unusual organization of the Meta-system, then it is possible to understand that there is a third possibility which is a whole exactly equal to the sum of its parts that is only supervenient like perfect numbers. In fact, there are three kinds of Special System corresponding to the perfect, amicable, and sociable aliquot numbers. These are all equal to the sum of their parts but with different degrees of differing and deferring in what Jacques Derrida calls “differance”. All other numbers are either excessive (systemic) or deficient (metasystemic) in this regard. The Special Systems are based on various mathematical analogies and some physical analogies. But the most important of the mathematical analogies are the hypercomplex algebras, which include the Complex Numbers, Quaternions, and Octonions, with the Sedenions corresponding to the Emergent Meta-system. However, other analogies are the Hopf fibrations between hyperspheres of various dimensions, nonorientable surfaces, soliton solutions, etc. These Special Systems have a long history within the tradition since they can be traced back to the imaginary cities of Plato. The Emergent Meta-system is a higher order global structure that includes the System with the three Special Systems as a cycle. An example of this from our tradition is in the Monadology of Gottfried Wilhelm von Leibniz. There is a conjunctive relationship between the System schema and the Special Systems that produce the Meta-system schema cycle. The Special Systems are a meta-model for the relationship between the emergent levels of Consciousness (Dissipative Ordering based on the theory of negative entropy of Prigogine), Living (Autopoietic Symbiotic based on the theory of Maturana and Varela), and Social (Reflexive based on the theory of John O’Malley and Barry Sandywell). These different special systems are related to the various existenitals identified by Martin Heidegger in Being and Time and various temporal reference frames identified by Richard M. Pico. We also relate the special systems to morphodynamic and teleodynamic systems of Terrence Deacon in Incomplete Nature to which we add sociodynamic systems to complete the series of Special Systems. (shrink)

This book’s goal is to give an intellectual context for the following manuscript. -/- Includes bibliographical references and an index. Pages 1-123. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 18th century. 5). Philosophy, German and Greek Influences Metaphysics. I. Hegel, Georg Wilhelm Friedrich -- 1770-1831 -- Das älteste Systemprogramm des deutschen Idealismus. II. Rosenzweig, Franz, -- 1886-1929. III. Schelling, Friedrich Wilhelm Joseph von, -- 1775-1854. IV. Hölderlin, Friedrich, -- 1770-1843. V. Ferrer, Daniel Fidel, 1952-. [Translation from (...) German into English of the-- Das älteste Systemprogramm des deutschen Idealismus.]. -/- Note: the manuscript is in the handwriting of G.W.F. Hegel, but the actual authorship is disputed. No date is given. Franz Rosenzweig made up the title as it is known today. He published the text in 1917. At that time, F. Rosenzweig thought F.W.J. Schelling was the author. No one has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. Martin Luther who did the famous early translation of the Bible into German wrote in a letter, “If anyone does not like my translation, they can ignore it… (September 15, 1530)”. There are no ‘correct’ translations. Some are just better than other translations. -/- The Oldest Systematic Program of German Idealism. The German title is: Das Älteste Systemprogramm Des Deutschen Idealismus. This title was made up by Franz Rosenzweig in 1917, when he first published the manuscript. He found the manuscript in the Royal Library in Berlin in 1913. The manuscript suggested date is around 1796 and was done by handwriting research. However, the manuscript is not dated. The Prussian State Library auctioned in March 1913 from the auction of the house Liepmannssohn in Berlin a single sheet on the front and back with Hegel's cursive handwriting. The manuscript was lost during WWII. But Dieter Henrich found it again in 1979 in the “Biblioteka Jagiellonska” in Krakow (Poland), where it is today. Address: Jagiellonian Library, Jagiellonian University, al. Mickiewicza 22, 30-059 Cracow, Poland. Later research suggests that manuscript had come from the estate of Hegel’s student Friedrich Christoph Förster (1791-1868). He was one of the editors of Hegel’s posthumous works and most likely had access to a number of Hegel’s manuscripts. This text actually being one of them. Hegel traveled around Bohemia with Marie and Friedrich Christoph Förster around the year 1820-21 (see Klaus Vieweg). -/- Philosophical mystery -- who is the author or authors of this text? -/- Take a plunge into the deep and cold waters. Maybe a quagmire or quandary, but decidedly interesting. This project is to contextualize an old handwritten manuscript which is about 225 years old. The actual author is a mystery. I offer my own assessment. You can make your own assessments. The mystery has continued to unfold since 1917. There is plenty to read. Otherwise, think about the authorship and read more of the German philosophers and authors from this period and enjoy the depth of thinking and philosophizing. On one hand, there is just the sheer fun in the puzzle of the authorship questions; and on the other hand, these are the alluring thoughts that lead to the nascent stage of German Idealism and our intellectual heritage. There is no end to the accolades for this group of philosophers. A heritage that we still hear in in our attempts to move forward into our future. -/- Do your own astute exegesis (ἐξήγησις) as all paths are still open. Let your thought take to the wings of what is called thinking with this text. Critical encounters (Auseinandersetzung, or a Gegenüberstellung) with at least: Friedrich Hölderlin (1770-1843) Friedrich Wilhelm Joseph Schelling (1775-1854), and Georg Wilhelm Friedrich Hegel (1770-1831) --- starts here! German Idealism. We are not going to study this situation endlessly, instead we make some broad strokes and provide you a general context. You are allowed to read between the lines too. Goal: to understand the overall affinity and differences between the intellectuals of this period in German history; and to come to grips with this demanding text within its large scholarly context in the last 100 years. There are no final answers. (shrink)

The lectures on Heidegger‘s Being and Time held at a congress in Siegen (by Charles Bambach, Dieter Thomä, Johannes Fritsche, Rainer Marten et al.) and published in a book in the spring of 2019, are subject to a revision here. In particular, the works of the group around Emmanuel Faye are considered sect-like sessions of the intention to interpret Being and Time by the later Nazi identity of its author. Due to the dominance of these interpretations, the conference is criticized (...) under this aspect as „Congress of Braunfärber“ (i.e. those who dye it brown). Die auf einem Kongress in Siegen gehaltenen Vorträge zu Heideggers Sein und Zeit (von Charles Bambach, Dieter Thomä, Johannes Fritsche, Rainer Marten u.a.), im Frühling 2019 in Buchform publiziert, werden hier einer Revision unterzogen. Insbesondere die Arbeiten der Gruppe um Emmanuel Faye werden dabei als sektenhafte Sessionen des Unternehmen bewertet, „Sein und Zeit von der späteren nazistischen Mission seines Verfassers her zu lesen“. Aufgrund der Dominanz dieser Deutung wird die Tagung in Siegen wird unter diesem Gesichtspunkt als “Kongress der Braunfärber“ kritisiert. (shrink)

Langeweile wird in dieser Anthologie als Signatur der Moderne lesbar: Sie durchdringt die gegenwärtige Kultur, wird aber nach wie vor weggeschoben, ja tabuisiert. Der Band bietet eine Textauswahl von klassischen Denkern sowie von Autorinnen und Autoren des modernen Diskurses bis heute und stellt den Zusammenhang mit verwandten Phänomenen der Sinnleere und Erschöpfung her. Als zunehmendes Massenphänomen in saturierten Gesellschaften entwickelt die Langeweile eine pathologische Dynamik, wenn ihr nicht ein eigener Raum gelassen wird. Ein Plädoyer für die Anerkennung dieses unvermeidlichen Gefühls. (...) Mit Texten von Blaise Pascal, Immanuel Kant, Arthur Schopenhauer, Søren Kierkegaard, Charles Baudelaire, Friedrich Nietzsche, Georg Simmel, Walter Benjamin, Bertrand Russell, Iwan Gontscharow, Siegfried Kracauer, Emil Cioran, Giacomo Leopardi, Wolf Lepenies, Elizabeth S. Goodstein, Peter Toohey, Martin Doehlemann, Françoise Wemelsfelder und anderen. (shrink)

German Philosophers: Kant, Hegel, Schelling, Nietzsche, and Heidegger By Daniel Fidel Ferrer. -/- Includes bibliographical references. Index. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4.Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Schelling, Friedrich Wilhelm Joseph von, 1775-1854. 7. Hegel, Georg Wilhelm Friedrich, 1770-1831. 8. Philosophy, Asian. 9. Philosophy, Indic. 10. Philosophy, Modern -- 20th century. 11. Philosophy, Modern -- 19th century. 12. Practice (Philosophy). 13. Philosophy and civilization. 14. Postmodernism. 15. Nietzsche, Friedrich Wilhelm, 1844-1900. 16. Heidegger, Martin, 1889-1976. (...) -- 17. Nagarjuna, 2nd cent. I. Ferrer, Daniel Fidel, 1952-. -/- Table of Contents -/- Preface (page 4). -/- 1). Heidegger and the Purpose of Kanťs Critique of Pure Reason (p. 5 to p. 29). 2). Martin Heidegger's Encounter Methodology: Kant (p. 31 to p. 44). 3). Metahistories of philosophy: Kant and Nietzsche (p. 45 to p. 63). 4). Martin Heidegger and Hegeľs Science of Logic (p. 64 to p. 79). 5). Heidegger and Purpose of Hegeľs Phenomenology of Spirit (p. 80 to p. 102). 6). Analysis of the "Preface" to Hegeľs Phenomenology of Spirit (p. 103 to p. 110). 7). Hegeľs Dialogue with Lesser Known Philosophers (p. 111 to p. 121). 8). Heidegger's Encounter with F.W.J. Schelling: The Questions of Evil and Freedom, and the end of Metaphysics (p. 123 to p. 135). 9). Martin Heidegger contra Nietzsche on the Greeks (p. 136 to p. 148). 10). Martin Heidegger and Nietzsche on Amor Fati (p. 149 to p. 156). (1 1). Martin Heidegger's ontotheological problems and Nägärjuna solutions: Heidegger's Presuppositions and Entanglements in Metaphysics (p. 157 to p. 165). Index (p. 166 to p. 235). (shrink)

Mit seinen Unterscheidungen zwischen verschiedenen Spielarten des Relativismus macht Martin Kusch deutlich, dass es eine einfache ja-/nein-Antwort darauf, ob sich Wittgenstein in Über Gewissheit zum Relativismus bekennt, nicht gibt (vgl. Kusch 2013: 38-41). Vielmehr gilt es zu klären, welche Formen des Relativismus durch Wittgensteins Überlegungen dort nahegelegt werden und welche Stellung er ihnen gegenüber einnimmt – falls er überhaupt eine klare Stellung einnimmt. Ich werde im Folgenden dafür argumentieren, dass sich Wittgenstein durch seine Überlegungen bezüglich des Zusammenhangs Moorescher Gewissheiten (...) („Hier ist eine Hand“) mit unserer Erziehung und der Bedeutung unserer Wörter von zwei Formen des Relativismus deutlich distanziert. (shrink)

Copyright©Daniel Fidel Ferrer, 2018. 1. Heidegger, Martin, -- 1889-1976. 2. Heidegger, Martin, -- 1889-1976 -- Concordances. 3. Heidegger, Martin, -- 1889-1976 -- Indexes. 4). Metaphysics. 5). Philosophy, German. 6). Philosophy, German – Greek influences. 7). Heidegger, Martin; -- Wörterbuch. 8). Ontology. 9). Heidegger, Martin, -- 1889-1976 -- Concordances. 10). Heidegger, Martin, 1889–1976—Homes and haunts— Germany—Todtnauberg. I. Ferrer, Daniel Fidel, 1952-. Language: English (Preface and Introduction). Language: German (Main Index). Includes bibliographical references. Cover graphics by (...) Shawn Rodriguez. Motto At the beginning of a section in GA 97. Anmerkungen I-V (Schwarze Hefte 1942 1948), Martin Heidegger (1889-1976) quotes Gottfried Wilhelm Leibniz (1646- 1716) with the sentence (GA 97, e-text page 329, printed text page 325): "Qui me non nisi editis novit, non me novit." "He who knows me only from my publications does not know me.” Table of Contents 1). Preface and Introduction. 2). Outline of main manuscripts (in German). 3). Main Index (in German). An Index to Martin Heidegger’s (1889-1976) two printed volumes Zum Ereignis Denken; Gesamtausgabe Volumes GA 73.1 and GA 73.2 (published in October 2013 by Verlag Vittorio Klosterman). This Preface and Introduction to the Main Index are mostly written in English. Nevertheless, the Main Index is an index to a volume Gesamtausgabe GA 73.1 and 73.2 of Martin Heidegger's collected writings and that text is in German. Note: this is only an index and does not include the actual text of Zum Ereignis-Denken (GA73.1-2), because that book is protected under current copyright law. The actual printed two volume ends with page 1496 (GA 73.2). The entire book is listed under six (I to VI) main headings in the two printed volumes (Zum Ereignis-Denken (GA73.1-2). The six main headings from the table of contents are: Zu Ereignis I. Zerklüftung und ἀλήθεια Zerklüftung des Seins. Zu Ereignis II. Die Seinsfrage und das Ereignis. Zu Ereignis III. Das Da-sein. Zu Ereignis IV. Wesen des Entwurfs – Vorgehen. Zu Ereignis V. Abschied. Eine Reihe von Manuskripten zum Ereignis (1943-1945) Zu Ereignis VI. Ontologische Differenz und Unterschied . (shrink)

Der Begriff der Toleranz in der Moderne wurde erdacht mit dem Ziel, Gesellschaften zu organisieren, die sich im Umbruch befanden auf Grund des plötzlichen Eindringens von Glaubensunterschieden in die politische Raumordnung. Die Definition der Toleranz als Tugend, die auf der Nachgiebigkeit gegenüber dem Andersartigen basiert, ist ein Pseudobegriff. Die hermeneutische Veranlagung, die mit der Philosophie einhergeht, zeigt, dass die Toleranz keine schlichte moralische Tugend sein kann, sondern vielmehr eine der Beschaffenheiten der Möglichkeit rationaler Handlungen (die Arten des Seins und des (...) Sagens fallen in der Vielfältigkeit ihrer Formen zusammen). Die Geschichte der Hermeneutik zeigt seit ihren Anfängen – die exegetische Arbeit war hierbei grundlegend – die Zwickmühlen der Existenzformen der Rationalität und lässt nur ein Denken an der Grenze zu, welche ihre Grundlage ist: Es gibt keine Tatsachen, sondern Interpretationen. (shrink)

Gianni Vattimo's collection of essays, 'The End of Modernity', published in Italian in 1985, opens up a postmodern understanding of hermeneutics that derives from revisionary readings of both Heidegger and Nietzsche. Particularly in opposing the 'strong' interpretations of cultural history, Vattimo's "weal thinking" invites us to reopen the question of modernity. This paper offers a hermeneutical reassessment of the modern as a category and a critical reappraisal of Heidegger's notion of 'Verwindung' in terms of the philosopher's late work. The literary (...) implications of this reappraisal are briefly suggested in the paper's conclusion. (shrink)

Marginalized people have used body aesthetic practices, such as clothing and hairstyles, to communicate their worth to the mainstream. One such example is respectability politics, a set of practices developed in post-Reconstruction black communities to prevent sexual assault and convey moral standing to the white mainstream. Respectability politics is an ambivalent strategy. It requires assimilation to white bourgeois aesthetic and ethical standards, and so guides practitioners toward blandness and bodily erasure. Yet, it is an aesthetic practice that cultivates moral agency (...) and helps communities avoid violence and meet social and economic goals. I contrast respectability politics with the anti-assimilationist body aesthetics of Chike Jeffers and Janell Hobson. Because these accounts do not seek to neutralize or erase the body, they fundamentally value black people. As such, they more effectively convey personhood than assimilationist strategies do and also demonstrate the positive role that body aesthetics can play in everyday ethical projects. (shrink)

This book explores a question central to philosophy--namely, what does it take for a belief to be justified or rational? According to a widespread view, whether one has justification for believing a proposition is determined by how probable that proposition is, given one's evidence. In this book this view is rejected and replaced with another: in order for one to have justification for believing a proposition, one's evidence must normically support it--roughly, one's evidence must make the falsity of that proposition (...) abnormal in the sense of calling for special, independent explanation. This conception of justification bears upon a range of topics in epistemology and beyond. Ultimately, this way of looking at justification guides us to a new, unfamiliar picture of how we should respond to our evidence and manage our own fallibility. This picture is developed here. (shrink)

In 1990 Edward Craig published a book called Knowledge and the State of Nature in which he introduced and defended a genealogical approach to epistemology. In recent years Craig’s book has attracted a lot of attention, and his distinctive approach has been put to a wide range of uses including anti-realist metaepistemology, contextualism, relativism, anti-luck virtue epistemology, epistemic injustice, value of knowledge, pragmatism and virtue epistemology. While the number of objections to Craig’s approach has accumulated, there has been no sustained (...) attempt to develop answers to these objections. In this paper we provide answers to seven important objections in the literature. (shrink)

Reinholds Kritik an Kants Ausführungen über Willkürfreiheit aus der Einleitung zur "Metaphysik der Sitten". Zur Aktualität dieser Kritik.

There are a number of debates that are relevant to questions concerning objectivity in science. One of the eldest, and still one of the most intensely fought, is the debate over epistemic relativism. —All forms of epistemic relativism commit themselves to the view that it is impossible to show in a neutral, non-question-begging, way that one “epistemic system”, that is, one interconnected set of epistemic standards, is epistemically superior to others. I shall call this view “No-metajustification”. No-metajustification is commonly taken (...) to deny the objectivity of standards. In this paper I shall discuss two currently popular attempts to attack “No-metajustification”. The first attempt attacks no-metajustification by challenging a particular strategy of arguing in its defence: this strategy involves the ancient Pyrrhonian “Problem of the Criterion”. The second attempt to refute No-metajustification targets its metaphysical underpinning: to wit, the claim that there are, or could be, several fundamentally different and irreconcilable epistemic systems. I shall call this assumption “Pluralism”. I shall address three questions with respect to these attempts to refute epistemic relativism by attacking no-metajustification: Can the epistemic relativist rely on the Problem of the Criterion in support of No-metajustification? Is a combination of Chisholmian “particularism” and epistemic naturalism an effective weapon against No-metajustification? And is Pluralism a defensible assumption? (shrink)

Any explanation of one fact in terms of another will appeal to some sort of connection between the two. In a causal explanation, the connection might be a causal mechanism or law. But not all explanations are causal, and neither are all explanatory connections. For example, in explaining the fact that a given barn is red in terms of the fact that it is crimson, we might appeal to a non-causal connection between things’ being crimson and their being red. Many (...) such connections, like this one, are general rather than particular. I call these general non-causal explanatory connections 'laws of metaphysics'. In this paper I argue that some of these laws are to be found in the world at its most fundamental level, forming a bridge between fundamental reality and everything else. It is only by admitting fundamental laws, I suggest, that we can do justice to the explanatory relationship between what is fundamental and what is not. And once these laws are admitted, we are able to provide a nice resolution of the puzzle of why there are any non-fundamental facts in the first place. (shrink)

There is something puzzling about statistical evidence. One place this manifests is in the law, where courts are reluctant to base affirmative verdicts on evidence that is purely statistical, in spite of the fact that it is perfectly capable of meeting the standards of proof enshrined in legal doctrine. After surveying some proposed explanations for this, I shall outline a new approach – one that makes use of a notion of normalcy that is distinct from the idea of statistical frequency. (...) The puzzle is not, however, merely a legal one. Our unwillingness to base beliefs on statistical evidence is by no means limited to the courtroom, and is at odds with almost every general principle that epistemologists have proposed as to how we ought to manage our beliefs. (shrink)

This paper seeks to widen the dialogue between the “epistemology of peer disagreement” and the epistemology informed by Wittgenstein’s last notebooks, later edited as On Certainty. The paper defends the following theses: not all certainties are groundless; many of them are beliefs; and they do not have a common essence. An epistemic peer need not share all of my certainties. Which response to a disagreement over a certainty is called for, depends on the type of certainty in question. Sometimes a (...) form of relativism is the right response. Reasonable, mutually recognized peer disagreement over a certainty is possible.—The paper thus addresses both interpretative and systematic issues. It uses Wittgenstein as a resource for thinking about peer disagreement over certainties. (shrink)

Could I have been someone other than who I am? Philosophers from Williams to Nagel to Lewis have been tempted to answer 'yes', but how can we make sense of such a view? I argue that to say that it is contingent who I am is to say that it is contingent what perspective I have, in a distinctively metaphysical sense of perspective.

In this paper we present an overview, with historical and critical remarks, of two articles by S. Jaśkowski ([20, 21] 1948 and [22, 23] 1949), which contain the oldest known formulation of a paraconsistent logic. Jaśkowski has built the logic – he termed discussive (D2) – by defining two new connectives and by introducing a modal translation map from D2 systems into Lewis’ modal logic S5. Discussive systems, for their formal details and their original philosophical justification, have attracted discrete attention (...) among experts. Indeed, in what follows, after having introduced Jaśkowski methodology of building D2 and his main philosophical motivations for providing such a system, we will explore some of the main contributions to the development of D2. (shrink)

According to a captivating picture, epistemic justification is essentially a matter of epistemic or evidential likelihood. While certain problems for this view are well known, it is motivated by a very natural thought—if justification can fall short of epistemic certainty, then what else could it possibly be? In this paper I shall develop an alternative way of thinking about epistemic justification. On this conception, the difference between justification and likelihood turns out to be akin to the more widely recognised difference (...) between ceteris paribus laws and brute statistical generalisations. I go on to discuss, in light of this suggestion, issues such as classical and lottery-driven scepticism as well as the lottery and preface paradoxes. (shrink)

Philosophers have observed that metaphysical necessity appears to be a true or real or genuine form of necessity while epistemic necessity does not. Similarly, natural necessity appears genuine while deontic necessity does not. But what is it for a form of necessity to be genuine? I defend an account of genuine necessity in explanatory terms. The genuine forms of necessity, I argue, are those that provide what I call necessitarianexplanation. I discuss the relationship of necessitarian explanation to ground.