This interview comprises different key aspects of Pierre Bourdieu’s work. Amongst others, the following topics are treated: the development of Frédéric Lebaron’s collaboration with Bourdieu, the political and ideological conditions prevailing at the time of Bourdieu’s early works and during the phase of his establishment, the epistemological foundations of Bourdieu’s relationism, the relationship to other modern paradigms such as Fligstein’s and McAdam’s field theory, Hedström’s analytical sociology, discourse analysis, network analysis, and a debate on relationalism, causality, and rationality within the (...) architecture of Bourdieu’s theory. (shrink)

A simple explanation of theoreticity says that a term is theoretical if and only if it refers to nonobservational entities. Paradigmatic examples of such entities are electrons, neutrinos, gravitational forces, genes etc. There is yet another explanation of theoreticity: a theoretical term is one whose meaning becomes determined through the axioms of a scientific theory. The meaning of the term ‘force’, for example, is seen to be determined by Newton’s laws of motion and further laws about special forces, such as (...) the law of gravitation. Theoreticity is a property that is commonly applied to both expressions in the language of science, and referents and concepts of such expressions. Objects, relations and functions as well as concepts thereof may thus qualify as theoretical in a derived sense. (shrink)

In den letzten Jahren hat sich eine Vielfalt unterschiedlicher Gremien zur Ethikberatung entwickelt: vom Konsil mit einem einzelnen Berater bis zum Ethikkomitee. In dem Band werden die Ethikberatung, ihre Entwicklung und Anwendung, sowie die Gründung von Gremien in Krankenhäusern, Pflegeeinrichtungen, Hospizen und von niedergelassenen Ärzten anhand von Fallbeispielen erläutert. Dabei schlagen die Autoren eine Brücke zwischen traditioneller philosophischer Ethik und anwendungsbezogener klinischer Ethik. Auch rechtliche Fragen werden erörtert.

In this paper, I review the motivation of connexive and strongly connexive logics, and I investigate the question why it is so hard to achieve those properties in a logic with a well motivated semantic theory. My answer is that strong connexivity, and even just weak connexivity, is too stringent a requirement. I introduce the notion of humble connexivity, which in essence is the idea to restrict the connexive requirements to possible antecedents. I show that this restriction can be well (...) motivated, while it still leaves us with a set of requirements that are far from trivial. In fact, formalizing the idea of humble connexivity is not as straightforward as one might expect, and I offer three different proposals. I examine some well known logics to determine whether they are humbly connexive or not, and I end with a more wide-focused view on the logical landscape seen through the lens of humble connexivity. (shrink)

Glauben und unser Begriff von ihm stehen seit wenigstens hundert Jahren mit im Zentrum der theoretischen Philosophie. Glauben im weitesten Sinn: jederlei Art des Fürwahrhaltens. Die Frage, was es ist und welchen Begriff wir davon haben, war und bleibt ein Thema insbesondere auch der Erkenntnistheorie, der Philosophie des Geistes und der Ontologie. Welche Auskünfte bietet die Philosophie heute darüber, was das Glauben ist? Wie gut sind sie? Inwieweit lassen sie sich aus dem Begriff begründen, den wir vom Glauben haben? Was (...) für ein Begriff ist das eigentlich? Können wir Wissen vom Glauben haben, wenigstens vom eigenen? Solchen Fragen geht dieser Essay nach, oft ohne definitive Antwort. Es ist eher der Versuch, erkennbar werden zu lassen, weshalb die Erwartung, es gebe solche Antworten, keinen guten philosophischen Grund hat. Und daß dies kein Grund ist, die Wirklichkeit des Glaubens in Frage zu ziehen. (shrink)

It is often assumed that we are only blameworthy for that over which we have control. In recent years, however, several philosophers have argued that we can be blameworthy for occurrences that appear to be outside our control, such as attitudes, beliefs and omissions. This has prompted the question of why control should be a condition on blameworthiness. This paper aims at defending the control condition by developing a new conception of blameworthiness: To be blameworthy, I argue, is most fundamentally (...) to deserve to feel guilty. Being blamed by someone else is not necessarily harmful to the wrongdoer. The blame might not be expressed, or the wrongdoer might not care. But to blame oneself necessarily involves suffering. This conception of blameworthiness explains why the control condition should obtain: We are morally blameworthy for A only if A was under our control because to be blameworthy is to deserve to feel guilty, to feel guilty is to suffer, and one deserves to suffer for A only if A was under one’s control. (shrink)

M. Ally: Why Jaspers gives us Hope: Deconstruc ting the Myth of Cultural Impermeability B. Andrzejewski: Über Kant und Schelling hinaus. Zur Frage der existenziellen Theorie der Kommunikation bei Jaspers A. Cesana: Weltphilosophie und philosophischer Glaube J. M. Cho: Cross-Cultural Adaptations in Karl Jaspers J. Fukaya: The Japanese Moral Framework and Jaspers Philosophy K. Fukui: Karl Jaspers Philosophie aus Sicht der Kyoto-Schule J.-C. Gens: Jaspers Begegnung mit und sein Verhältnis zu China S. Hanyu: The Cross-Cultural Thought in Jaspers Philosophy. In (...) comparison with Kantian Thought in Toward Perpetual Peace K. Hara: Konflikte und Kommunikation der Religionen. Zur Möglichkeit des philosophischen Glaubens A. Hirano: Arendt und Jaspers: Der innere Zusammenhang und die Unterschiede zwischen den Gedanken beider S. C. Kim: Der philosophische Glaube angesichts des religiösen Pluralismus L. Lambrecht: Philosophie gegen den Nationalsozialismus: Hannah Arendt und Karl Jaspers E. Lee: Heidegger and Jaspers on the Public Sphere: Jaspers Theory of Communication as an Antidote to Heideggers Dark Public World W. Lee: Philosophischer Glaube und universale Kommunikation bei Karl Jaspers T. Nakajima: Die Idee der Universität inmitten der Popularisierung" T. Nakayama: Jaspers Philosophie und Buddhismus. Das Denken der Leerheit" C. Olay: Öffentlichkeit bei Jaspers und Hannah Arendt S.-K. Paek: Kants Schrift Zum ewigen Frieden im Spiegel dreier Interpretationen: Volker Gerhardt, Jürgen Habermas, Karl Jaspers E. Park: The Possibility of Social Existenz. A Reinterpretation of the Concept of Existenz in Karl Jaspers F. Peach: Jaspers, Existential Communication and Globalisation C. Piecuch: Welteinheit: Rationale Entscheidung oder kosmische Notwendigkeit? I. Ren: Zwei Wege der philosophischen Logik: Jaspers und Heidegger N. Reyhani: Die Anthropologie-Debatte und der Vorwurf des Positivismus gegen Karl Jaspers I. Sarin: Jaspers on Bridging the Intercultural Gap H.-J. Seideneck: Der Zusammenprall von Kulturkreisen im Weltdorf unter dem Blickwinkel des erhebenden Scheiterns bei Karl Jaspers H. Stelzer: Das Aufbrechen fixierter Weltbilder in der interkulturellen Kommunikation E. Struchholz: Karl Jaspers und Jacob Burckhardt: Existenz und Existenzbild A. Takahashi: Zur Wechselbeziehung zwischen der Kommunikation in der Geschichte und derjenigen in unserer Zeit bei Jaspers M. Wirtz: Die Regionen des Geistes. Zur interkulturellen Relevanz einer Weltphilosophiegeschichtsschreibung nach Karl Jaspers M. Wischke: Kommunikative Übergänge und Grenzsituationen. Über Schuld und Gedächtnis bei Jaspers. (shrink)

This volume examines the concept of falsification as a central notion of semantic theories and its effects on logical laws. The point of departure is the general constructivist line of argument that Michael Dummett has offered over the last decades. From there, the author examines the ways in which falsifications can enter into a constructivist semantics, displays the full spectrum of options, and discusses the logical systems most suitable to each one of them. While the idea of introducing falsifications into (...) the semantic account is Dummett's own, the many ways in which falsificationism departs quite radically from verificationism are here spelled out in detail for the first time. The volume is divided into three large parts. The first part provides important background information about Dummett’s program, intuitionism and logics with gaps and gluts. The second part is devoted to the introduction of falsifications into the constructive account and shows that there is more than one way in which one can do this. The third part details the logical effects of these various moves. In the end, the book shows that the constructive path may branch in different directions: towards intuitionistic logic, dual intuitionistic logic and several variations of Nelson logics. The author argues that, on balance, the latter are the more promising routes to take. "Kapsner’s book is the first detailed investigation of how to incorporate the notion of falsification into formal logic. This is a fascinating logico-philosophical investigation, which will interest non-classical logicians of all stripes." Graham Priest, Graduate Center, City University of New York and University of Melbourne. (shrink)

Der Körper hat Konjunktur. Als ausgestellter, verfüg- und verführbarer begegnet er uns täglichim Übermaß. Es war nur eine Frage der Zeit, bis im Spiel der sich in den Wissenschafteneinander ablösenden turns auch ein corporeal (oder body) turn ausgerufen würde. Dabeibleibt im genannten turn der Gegenstand der Untersuchung nicht selten reduziert auf das, wasman im deutschen Sprachgebrauch »Körper« nennt: ein physisches Substrat, das wie ein Dingunter Dingen beschreibbar ist. Gegen diese Verkürzung stellt der Begri des »Leibes«,spätestens seit Edmund Husserl, eine präzise (...) theoretische Intervention in die wissenschaftlicheund philosophische Diskussion um Körper und Körperlichkeit dar: Dem objektiv beobachtbaren Körper, den wir haben, wird der lebendige Leib, der wir sind, gegenübergestellt. Diesem »Leib«, seiner Geschichte, seinen Varianten und seinem Versprechen gehen dieAutoren der vorliegenden Beiträge nach. Inhaltsübersicht Emmanuel Alloa/Thomas Bedorf/Christian Grüny/Tobias Nikolaus Klass: Einleitung I. Der Leibbegriff in der Phänomenologie Emmanuel Alloa / Natalie Depraz: Edmund Husserl – „Ein merkwürdig unvollkommenkonstituiertes Ding“ – Stefan Kristensen: Maurice Merleau-Ponty I – Körperschema undleibliche Subjektivität – Emmanuel Alloa: Maurice Merleau-Ponty II – Fleisch und Dierenz – David Espinet: Martin Heidegger – Der leibliche Sinn von Sein – Thomas Bedorf: EmmanuelLevinas – Der Leib des Anderen – Karel Novotný: Körper, Leib, Aektivität in Jan Pato č kasPhänomenologie der natürlichen Welt – Julia Scheidegger: Michel Henry – TranszendentaleLeiblichkeit – Jörg Sternagel: Bernhard Waldenfels – Responsivität des Leibes – Kerstin Andermann: Hermann Schmitz – Leiblichkeit als kommunikatives Selbst- und Weltverhältnis II. Zur Geschichte des Leibbegris Emmanuel Alloa: Archaische Leiblichkeit. Die griechische Antike und die Entdeckung desKörpers – Theresia Heimerl: Der Leib Christi und der Körper des Christen: Körper und Leib alszentrale Problemzonen des Christentums – Marc Rölli: Philosophische Anthropologie im 19. Jahrhundert – Zwischen Leib und Körper – Tobias Nikolaus Klass: Friedrich Nietzsche – Denkenam „Leitfaden des Leibes“ – Andreas Cremonini: Sigmund Freud – Der gelebte vs. derphantasmatische Leib – Uta Noppeney: Kurt Goldstein und Frederik Buytendijk – Der Leib-Begri in der organismischen Biologie – Volker Schürmann: Max Scheler und Helmuth Plessner– Leiblichkeit in der Philosophischen Anthropologie – Marion Lauschke: Ernst Cassirer und AbyWarburg – Kulturanthropologie III. Grenzen und Kritik des Leibbegris Christian Grüny: Theodor W. Adorno – Soma und Sensorium – Ulrich Johannes Schneider: Michel Foucault – Der Körper und die Körper – Burkhard Liebsch: Paul Ricoeur – Das leiblicheSelbst begegnet dem Widerstand des Anderen – Mirjam Schaub: Gilles Deleuze – Was weiß ein„Körper ohne Organe“ vom Leib? – Kathrin Busch: Jean-Luc Nancy – Exposition und Berührung– Shaun Gallagher: Embodiment: Leiblichkeit in den Kognitionswissenschaften – Marie-Luise Angerer: Gender und Performance – Ist leibliche Identität ein Konstrukt? – Thomas Bedorf/Selin Gerlek: Praxistheorien – Leibkörperliche Praktiken im Vollzug. (shrink)

Two prominent relational egalitarians, Elizabeth Anderson and Niko Kolodny, object to giving people in a democratic community differential voting weights on the grounds that doing so would lead to unequal relations between them. Their claim is that deviating from a “one-person, one-vote” scheme is incompatible with realizing relational egalitarian justice. In this article, I argue that they are wrong. I do so by showing that people can relate as moral, epistemic, social, and empirical equals in a scheme with differential voting (...) weights. I end the article by showing that from the perspective of relational egalitarianism, it is sometimes true that differential voting weights are more just than equal voting weights. (shrink)

Friedrich Nietzsche, in his early work, both appropriated and transformed Friedrich Schiller’s idea of aesthetic education. Art must cease to be a mere object of private pleasure and turn into a medium of public communication – this is the vision both philosophers share. As Nietzsche assigns the rôle held by language in Schiller to music, he shifts the project’s meaning. Yet both authors have to address the paradox that art, cut off from political and economic structures they disapprove of, is (...) meant to change these very structures. While Schiller’s response to the paradox terminates in nearly confessed resignation, Nietzsche’s solution is threatened by simplistic euphoria. (shrink)

Sentimentality: this term has had an odd career that converted it from an expression of praise into one of abuse. The obvious suspicion is that the word ‚sentimental‘ has had an entirely different meaning in the 20th and 21st centuries (when it has been deployed for abuse) as compared to the 18th century (when it had been used for praise). Scrutiny shows, however, that this is not the case. Rather the very same aspects of sentimentality that had appeared to, e.g., (...) Sterne as a feat of human imagination, came to be seen from the 19th century onwards as betraying dishonesty. Hence what may look like mere linguistic change implies a substantial philosophical disagreement. Yet mustering the arguments against sentimentality, it turns out that we should be better off with a descriptive account of this attitude. Specimens of sentimentality are not failures vis-à-vis a norm of rationality; whether we like them or not is a matter of taste. (shrink)

The question of who should be included in democratic decision-making is known as the boundary problem in democratic theory. I identify two requirements that a satisfactory solution to the boundary problem must satisfy, i.e. the Considered Judgment Requirement and the Value Requirement. I argue that the two most prominent solutions to the boundary problem—the all-affected principle and the all-subjected principle—fail to satisfy these requirements. Instead, I propose an equal relations principle and show that it satisfies the requirements. It turns out (...) that relatedness, and not affectedness or subjectedness, is what fundamentally explains who should be included. (shrink)

There can be no justice that is not spatial. Against a recent tendency to despatialise law, matter, bodies and even space itself, this book insists on spatialising them, arguing that there can be neither law nor justice that are not articulated through and in space. Spatial Justice presents a new theory and a radical application of the material connection between space – in the geographical as well as sociological and philosophical sense – and the law – in the broadest sense (...) that includes written and oral law, but also embodied social and political norms. More specifically, it argues that spatial justice is the struggle of various bodies – human, natural, non-organic, technological – to occupy a certain space at a certain time. Seen in this way, spatial justice is the most radical offspring of the spatial turn, since, as this book demonstrates, spatial justice can be found in the core of most contemporary legal and political issues – issues such as geopolitical conflicts, environmental issues, animality, colonisation, droning, the cyberspace and so on. In order to ague this, the book employs the _lawscape_, as the tautology between law and space, and the concept of _atmosphere_ in its geological, political, aesthetic, legal and biological dimension. Written by a leading theorist in the area, _Spatial Justice: Body, Lawscape, Atmosphere_ forges a new interdisciplinary understanding of space and law, while offering a fresh approach to current geopolitical, spatiolegal and ecological issues. (shrink)

Although the modern age is often described as the age of democratic revolutions, the subject of popular foundings has not captured the imagination of contemporary political thought. Most of the time, democratic theory and political science treat as the object of their inquiry normal politics, institutionalized power, and consolidated democracies. The aim of Andreas Kalyvas' study is to show why it is important for democratic theory to rethink the question of its beginnings. Is there a founding unique to democracies? (...) Can a democracy be democratically established? What are the implications of expanding democratic politics in light of the question of whether and how to address democracy's beginnings? Kalyvas addresses these questions and scrutinizes the possibility of democratic beginnings in terms of the category of the extraordinary, as he reconstructs it from the writings of Max Weber, Carl Schmitt, and Hannah Arendt and their views on the creation of new political, symbolic, and constitutional orders. (shrink)

Victims of oppressive (e.g., sexist, racist or ableist) structures sometimes internalize the unjust norms that prevail in society. This can cause these victims to develop preferences or make deci-sions that seem bad for them. Focusing on such cases, we ask: is self-discrimination disrespectful? We show that some of the most sophisticated respect theories fail to provide any clear guidance. Specifically, we show that the widely recognized view that respect has two dimensions—an interest dimension and an autonomy dimension—delivers completely opposite verdicts (...) depending on how these two dimensions (and the relation between them) are specified. A main takeaway point is that we need to distinguish between at least four different respect-based views. Whether self-discrimination caused by internalized oppression is disrespectful depends on which view one supports. (shrink)

Memory of historical trauma has a unique power to generate works of art. This book analyzes the relation of public memory to history, forgetting, and selective memory in Berlin, Buenos Aires, and New York—three late-twentieth-century cities that have confronted major social or political traumas. Berlin experienced the fall of the Berlin Wall and the city’s reemergence as the German capital; Buenos Aires lived through the dictatorships of the 1970s and 1980s and their legacy of state terror and disappearances; and New (...) York City faces a set of public memory issues concerning the symbolic value of Times Square as threatened public space and the daunting task of commemorating and rebuilding after the attack on the World Trade Center. Focusing on the issue of monumentalization in divergent artistic and media practices, the book demonstrates that the transformation of spatial and temporal experience by memory politics is a major cultural effect of globalization. (shrink)

I consider how we might begin to redress a cognitive model for thought experimental and other imagery-based scientific reasoning from an embodied cognition viewpoint. The paper gravitates on clarifying tour issues: (i) the danger of understanding the genuine novelty of thought-experimental reasoning and other imagery-based reasoning as a product of ‘quasi-perceiving’ new phenomenology with the ‘mind’s eye’ (as asserted by quasi-pictorialist theories of imagery); (ii) the erroneous choice of units of analysis that assume equivalence of external reports of visual imagery (...) with those internal structures that govern imagery-based reasoning, which are, as I will argue, largely linked to motor processes; (iii) the establishment of thought experimentation as imagery-based reasoning by providing evidence for the psychological necessity of imagistic simulation in thought experiments; (iv) a cognitive model for how learning via thought experimentation and other imagery-based reasoning takes place. The study was underpinned by constructivist assumptions. Case methodology was adopted, the case being a pair of final year A-level physics students. Data was collected through non-participant observation over two sessions of collaborative problem-solving. The tasks drew upon Newtonian mechanics. (shrink)

It helps ordinary citizens evaluate their options and their responsibility for global institutional factors, and it challenges social scientists to address the causes of poverty and hunger that act across borders.The present volume ...

Twentieth-century philosophy has often been pictured as divided into two camps, analytic and continental. This study challenges this depiction by examining encounters between some of the leading representatives of either side. Starting with Husserl and Frege's fin-de-siècle turn against psychologism, it turns to Carnap's 1931 attack on Heidegger's metaphysics (together with its background in the Cassirer-Heidegger dispute of 1929), moving on to Ayer's 1951 meeting with Bataille and Merleau-Ponty at a Parisian bar, followed by the 'dialogue of the deaf' between (...) Oxford linguistic philosophers and phenomenologists at the 1951 Royaumont colloquium, leading up to the Derrida-Searle controversy. Careful study shows that it is implausible to assume the existence of a century-old 'gulf' between two sides of philosophy. Vrahimis argues that miscommunication and ignorance over the exact content of the above encounters must to a large extent be held accountable for any perceived gap. (shrink)

: We discuss the role that transnational corporations should play in developing global governance, creating a framework of rules and regulations for the global economy. The central issue is whether TNCs should provide global rules and guarantee individual citizenship rights, or instead focus on maximizing profits. First, we describe the problems arising from the globalization process that affect the relationship between public rules and private firms. Next we consider the position of economic and management theories in relation to the social (...) responsibility of the firm. We argue that instrumental stakeholder theory and business and society research can only partially solve the global governance issue, and that more recent concepts of corporate citizenship and republican business ethics deliver theoretically and practically helpful, fresh insights. However, even these need further development, especially with regard to the legitimacy of corporate political activity. (shrink)