Frames are a concept in knowledge representation that explains how the receiver, using background information, completes the information conveyed by the sender. This concept is used in different disciplines, most notably in cognitive linguistics and artificial intelligence. This paper argues that frames can serve as the basis for describing mathematical proofs. The usefulness of the concept is illustrated by giving a partial formalisation of proof frames, specifically focusing on induction proofs, and relevant parts of the mathematical theory within which the (...) proofs are conducted; for the latter, we look at natural numbers and trees specifically. (shrink)

En este artículo utilizaré términos como “responsivo” y “responsividad”. Estos términos no forman parte de la filosofía tradicional. Se hicieron indispensables para mi propio pensamiento cuando intenté desarrollar una teoría de la extrañeza (Fremdheit) radical. En este artículo desarrollo los rasgos básicos de esta responsividad en la que están implicados los otros. Metodológicamente, me guío por una variante de la fenomenología responsiva que ha de entenderse como una fenomenología fundada en el cuerpo. Para ello es crucial el descenso a una (...) forma radical de experiencia que precede a todos los constructos y modelos, así como a su propia teoría. Procederé en tres pasos. En el primer paso, intento mostrar cómo una experiencia de extrañeza radical exige el concepto clave de responsividad (secciones 1-3). En el segundo paso, describo las características básicas de la responsividad y sus desviaciones patológicas (secciones 4-6). En el tercer y decisivo paso, este enfoque se amplía con miras a los momentos de una coafección y corresponsividad que pueden atribuirse a una protosocialidad (sección 7). (shrink)

Frames are a concept in knowledge representation that explains how the receiver, using background information, completes the information conveyed by the sender. This concept is used in different disciplines, most notably in cognitive linguistics and artificial intelligence. This paper argues that frames can serve as the basis for describing mathematical proofs. The usefulness of the concept is illustrated by giving a partial formalisation of proof frames, specifically focusing on induction proofs, and relevant parts of the mathematical theory within which the (...) proofs are conducted; for the latter, we look at natural numbers and trees specifically. (shrink)

The main impetus for organizing this event was the publication, in 2011, of Philip Pettit’s and Christian List’s book, *Group Agency*. List and Pettit argue that interpreting institutions like commercial corporations, governments, political parties, trade unions, churches, and universities as group agents offers a better understanding of their internal working and their effects on social life. Pettit and List base their account of group agency on a so-called “functionalist account of agency” which assumes that an agent is constituted by a (...) method of transforming representational and motivational states into actions. They reject essentialist conceptions of collective willing by claiming that group attitudes supervene on the individual attitudes of the group members.The invited speakers were asked to consider the following issues arising out of List’s and Pettit’s work: Can and should we consider groups as agents? What normative commitments come with such an assumption? What model of agen .. (shrink)

In this article, I will use terms such as “responsive” and “responsivity”, that became indispensable for my own thinking when I tried to develop a theory of radical Fremdheit. In this article I develop the basic features of this responsivity in which others are involved. Methodologically, I am guided by a variant of responsive phenomenology that is to be understood as a phenomenology grounded in the body. Crucial to this is the descent into a radical form of experience that precedes (...) all constructs and models, as well as its own theory. (shrink)

Die Autoren berichten über die erste kontrollierte Psychotherapiestudie, die psychoanalytische und kognitiv-verhaltenstherapeutische Langzeitpsychotherapien mit randomisierter und präferierter Zuweisung mit­einander vergleicht. In vier Behandlungszentren wurden 554 chronisch depressive Patienten interviewt, von denen 252 in die Studie aufgenommen werden konnten. In den Selbsteinschätzungen der Patienten zeigten sich große und stabile Veränderungen. Die vollständige Remissionsrate (für BDI) lag nach einem Jahr bei 34 % und stieg auf 45 % nach drei Jahren. Analoge Ergebnisse zeigten sich in den Einschätzungen der unabhängigen, bezogen auf die (...) Therapieverfahren verblindeten Rater (QIDS). Entgegen ihrer Hypothesen fanden die Autoren aber keinen statistisch signifikanten Unterschied zwischen den Verfahren und auch keine Effektunterschiede zwischen randomisierter Therapiezuweisung und Behandlung mit der präferierten Psychotherapie. Besser als in anderen Studien sind die erzielten Remissionsraten, die zeigten, dass chronisch depressive Patienten von Langzeitpsychotherapien profitieren. (shrink)

While humanity is altering planet Earth at unprecedented magnitude and speed, representation of the cultural driving factors and their dynamics in models of the Earth system is limited. In this review and perspectives paper, we argue that more or less distinct environmental value sets can be assigned to religion – a deeply embedded feature of human cultures, here defined as collectively shared belief in something sacred. This assertion renders religious theories, practices and actors suitable for studying cultural facets of anthropogenic (...) Earth system change, especially regarding deeper, non-materialistic motivations that ask about humans' self-understanding in the Anthropocene epoch. We sketch a modelling landscape and outline some research primers, encompassing the following elements: extensions of existing Earth system models by quantitative relationships between religious practices and biophysical processes, building on databases that allow for formalisation of such knowledge; design of new model types that specifically represent religious morals, actors and activities as part of co-evolutionary human–environment dynamics; and identification of research questions of humanitarian relevance that are underrepresented in purely economic–technocratic modelling and scenario paradigms. While this analysis is by necessity heuristic and semi-cohesive, we hope that it will act as a stimulus for further interdisciplinary and systematic research on the immaterial dimension of humanity's imprint on the Earth system, both qualitatively and quantitatively. (shrink)

In der vorliegenden Schrift soll Martin Buber als dem scharfen Diagnostiker unserer Zeit und dem Künder ewiger Wahrheiten die ganze Aufmerksamkeit gelten. Kein Denken lässt sich so wenig in billigen Schlagwörtern einfangen, wie das Martin Bubers. Die erste Aufgabe wird sein, die Situation in der wir leben, und die Buber meint, etwas näher zu bestimmen. Dies wird uns in die Lage setzen, jene Fragen zu vernehmen, die die Situation zu uns allen spricht. Sodann werden wir uns der besonderen (...) Gestalt der Buberschen Antwort zuwenden. Erst dann erscheint die Frage nach Herkunft und Inhalt der Antwort sinnvoll. In einem letzten Teil sollen dann gleichsam drei Bewährungsproben von Bubers Denken erörtert werden. (shrink)

The need for character education for those in public leadership is of unquestionable importance. Professor Christoph Stückelberger has recently argued that ‘structural ethics’ have their merits, and that ‘there are no virtuous institutions, there are only virtuous people’. Stückelberger calls for the cultivation of virtues, especially the virtue of integrity. In recent decades, character education has received new attention. Those who call for character education most often draw from Greek traditions, especially from Aristotle. This article will explore a different source (...) for the discussion of virtues and character. About 80 years ago, the Jewish philosopher Martin Buber proposed character education, based on what he called ‘Hebrew humanism’, as the foundation of nation-building. I will explore the continuing relevance of Buber’s view of character and character formation, taking his famous Tel Aviv speech on ‘The Education of Character’ of 1939 as a point of departure. (shrink)

Welche Problemlagen fordern Christen heute heraus, sich politisch zu engagieren? In welchen Formen reagieren sie darauf? Wie soll sich Christliche Sozialethik auf solche "Politik aus dem Glauben" beziehen und wie kann sie diese orientierend unterstutzen? Das Buch ist dem Theorie-Praxis-Verhaltnis der Christlichen Sozialethik gewidmet, das fur das Denken von Prof. Dr. Friedhelm Hengsbach SJ zentral ist. Aus Anlass seines 80. Geburtstags setzen sich 22 namhafte Autorinnen und Autoren mit dieser Fragestellung auseinander. Neben Beitragen zum Wandel der politischen Praxis von Christen (...) und Grundlagenreflexionen zum Status der Sozialethik als praktischer Wissenschaft enthalt der Band Untersuchungen zu politischen Antworten auf Digitalisierung, europaische Krise und Rechtspopulismus sowie Artikel, in denen exemplarisch aufgezeigt wird, wie Sozialethik zur Orientierung sozialpolitischen oder wirtschaftlichen Handelns beitragen kann. Das Buch endet mit einer Antwort Friedhelm Hengsbachs. Mit Beitragen von Anika Christina Albert, Michelle Becka, Rainer Bucher, Bernhard Emunds, Johannes Eurich, Karl Gabriel, Stephan Goertz, Friedhelm Hengsbach SJ, Hans-Joachim Hohn, Traugott Jahnichen, Judith Konemann, Bernhard Laux, Walter Lesch, Andreas Lob-Hudepohl, Torsten Meireis, Dietmar Mieth, Matthias Mohring-Hesse, Martin Schneider, Michael Schramm, Christian Spiess, Johannes Ulrich, Markus Vogt, Gunter Wilhelm und Katja Winkler. (shrink)

We show that strongly compact cardinals and MM are sensitive to $\lambda$-closed forcings for arbitrarily large $\lambda$. This is done by adding ‘regressive' $\lambda$-Kurepa trees in either case. We argue that the destruction of regressive Kurepa trees requires a non-standard application of MM. As a corollary, we find a consistent example of an $\omega_2$-closed poset that is not forcing equivalent to any $\omega_2$-directed-closed poset.

This edited volume offers a new approach to understanding social conventions by way of Martin Heidegger. It connects the philosopher's conceptions of the anyone, everydayness, and authenticity with an analysis and critique of social normativity. Heidegger’s account of the anyone is ambiguous. Some see it as a good description of human sociality, others think of it as an important critique of modern mass society. This volume seeks to understand this ambiguity as reflecting the tension between the constitutive function of (...) conventions for human action and the critical aspects of conformism. It argues that Heidegger’s anyone should neither be reduced to its pejorative nor its constitutive dimension. Rather, the concept could show how power and norms function. This volume would be of interest to scholars and students of philosophy and the social sciences who wish to investigate the social applications of the works of Martin Heidegger. (shrink)

From the 16th to the 18th century, the introduction of longitude on the high seas was considered the greatest scientific challenge. The paper outlines their impact on the creation of the British Empire, physics, and the early philosophy of Martin Heidegger. Against the background of this story, a historical ontology of the clock is developed. While the clock was a machine in the Middle Ages, it became an instrument in early modernity and a medium in the 19th and 20th (...) century. As a medium of existence, the clock is not only an ontic device to measure the time, but also an ontological thing that provides access to the technical nature of existence. German Die Einführung von Längengraden auf den Weltmeeren wurde vom 16. bis ins 18. Jahrhundert als die größte wissenschaftliche Herausforderung angesehen. Der Beitrag skizziert ihren Einfluss auf die Erschaffung des Britischen Imperiums, die Physik, und die frühe Philosophie Martin Heideggers. Vor dem Hintergrund dieser Geschichte wird eine historische Ontologie der Uhr entwickelt. Während die Uhr im Mittelalter eine Maschine war, wurde sie in der frühen Moderne zum Instrument und im 19. und 20. Jahrhundert zum Medium. Als Medium des Daseins ist die Uhr nicht nur ein ontisches Zeitmessgerät, sondern auch ein ontologisches Ding, das dem Dasein sein eigenes technisches Wesen zugänglich macht. (shrink)

The concept of moral individualism is part of the foundational structure of most prominent modern moral philosophies. It rests on the assumption that moral obligations towards a respective individual are constituted solely by her or his capacities. Hence, these obligations are independent of any ἔθος, of any shared ethical sense and social significations. The moral agent and the individual with moral status are construed as subjects outside of any social relation or lifeworld significations. This assumption has been contested in the (...) last decades by diverse authors with very different approaches to moral philosophy. In the last years, an increasing number of philosophers like Cora Diamond and Alice Crary, but also phenomenologists like Paul Ricœur, Klaus Held, and Bernhard Waldenfels question the presupposition that individual capacities are the agent-neutral and context-neutral ground of moral considerations. This critique of moral individualism in different contemporary discourses shows a striking similarity between Wittgensteinian and phenomenological philosophers as their critical inquiry of prominent theories like the ones by Immanuel Kant, John Rawls, Peter Singer or Tom Regan is derived from mostly implicitly efficacious Aristotelian theorems. Telling examples are the ἔθος as pre-given normative infrastructure, the ἕξις as individual internalization of the ethos, the φρόνησις described as a specific practical know-how in contrast to scientific knowledge, and not at least the definition of the human being as ζῷον πολιτικόν. However, the Aristotelian sources of this movement have not yet been scrutinized systematically. This paper aims, first, to reveal the significance of these sources to make them visible and, second, to contribute to the notion of the topicality of Aristotelian philosophy in current debates on ethics. (shrink)

This chapter briefly summarises work by four key figures in the phenomenological philosophy of science: Edmund Husserl; Martin Heidegger; Patrick Heelan; and Joseph J. Kockelmans. In addition, some comparison is made with well-known figures in mainstream philosophy of science, and suggestions are given for further readings in the phenomenological philosophy of science.

This volume features fourteen essays that examine the works of key figures within the phenomenological movement in a clear and accessible way. It presents the fertile, groundbreaking, and unique aspects of phenomenological theorizing against the background of contemporary debate about social ontology and collective intentionality. The expert contributors explore the insights of such thinkers as Martin Heidegger, Edmund Husserl, Adolf Reinach, and Max Scheler. Readers will also learn about other sources that, although almost wholly neglected by historians of philosophy, (...) testify to the vitality of the phenomenological tradition. In addition, the contributions highlight the systematic relevance of phenomenological research by pinpointing its position on social ontology and collective intentionality within the history of philosophy. By presenting phenomenological contributions in a scholarly yet accessible way, this volume introduces an interesting and important perspective into contemporary debate insofar as it bridges the gap between the analytical and the continental traditions in social philosophy. The volume provides readers with a deep understanding into such questions as: What does it mean to share experiences with others? What does it mean to share emotions with friends or to share intentions with partners in a joint endeavor? What are groups? What are institutional facts like money, universities, and cocktail parties? What are values and what role do values play in social reality? (shrink)

In recent years, the ideas of the mathematician Bernhard Riemann have come to the fore as one of Deleuze's principal sources of inspiration in regard to his engagements with mathematics, and the history of mathematics. Nevertheless, some relevant aspects and implications of Deleuze's philosophical reception and appropriation of Riemann's thought remain unexplored. In the first part of the paper I will begin by reconsidering the first explicit mention of Riemann in Deleuze's work, namely, in the second chapter of Bergsonism. (...) In this context, as I intend to show first, Deleuze's synthesis of some key features of the Riemannian theory of multiplicities is entirely dependent, both textually and conceptually, on his reading of another prominent figure in the history of mathematics: Hermann Weyl. This aspect has been largely underestimated, if not entirely neglected. However, as I attempt to bring out in the second part of the paper, reframing the understanding of Deleuze's philosophical engagement with Riemann's mathematics through the Riemann–Weyl conjunction can allow us to disclose some unexplored aspects of Deleuze's further elaboration of his theory of multiplicities and profound confrontation with contemporary science. This finally permits delineation of a correlation between Deleuze's plane of immanence and the contemporary physico-mathematical space of fundamental interactions. (shrink)

It is a well-known fact that the reformer Martin Luther highly esteemed Bernhard of Clairvaux. But what exactly was the significance of Bernhard for him? During the last years some Luther scholars became highly interested in the theological and historical relations between these two remarkable theologians. Recently Franz Posset published an article on this subject in Luther Jahrbuch. He discusses Bernhard of Clairvaux's Sermons of Christmas-time, Lent- and Easter-time as a source for Martin Luther. Theo (...) Bell contributes to this discussion firstly by examining some of the references, which are given by Posset. Did Luther refer to the Bernards second Easter sermon indeed? Was he not familiar at all with his Lenten sermons on Ps. 90? Secondly he argues, that Posset's statement, that Luther is a Bernardus redivivus, is a questionable one. Finally: the main question to the relation Luther-Bernard no longer is: did Luther read Bernard's writings and which ones did he explicitely know, but how did he read and understand them from his sixteenth century point of view? This reception problem should get the proper attention it deserves. (shrink)

Este artículo examina la correspondencia entre Martin Heidegger y el teólogocristiano Bernhard Welte, correspondencia publicada en 2003. Se pregunta por larelación intelectual que Heidegger tuvo con Welte. Distinguimos tres niveles: elinterés de Heidegger por la Teología; la lectura, por parte de Heidegger, de algunosescritos de Welte; y un caso de discusión concerniente a la interpretación deautores de la tradición filosófica y su lugar en la historia de la filosofía.This article analizes the correspondence between Martin Heidegger and theChristian (...) theologian Bernhard Welte, published in 2003. We inquire into theintelectual relation Heidegger had with Welte. Three levels are distinguished:Heidegger’s interest in Theology; Heidegger’s reading of some Welte’s texts; andone case of discussion regarding the interpretation of philosophers and theirplace in the history of philosophy. (shrink)

Jean-Luc MARION, De surcroît. Études sur les phénomènes saturés ; Magda KING, A Guide to Heidegger’s Being and Time ; Andreas MICHEL, Die französische Heidegger-Rezeption und ihre sprachlichen Konsequenzen ; Alfred DENKER, Historical Dictionary of Heidegger’s Philosophy ; John B. BROUGH & Lester EMBREE, The Many Faces of Time ; Daniel O. DAHLSTROM, Heidegger’s Concept of Truth ; Cristina LAFONT, Heidegger, Language, And World-Disclosure ; Eliane ESCOUBAS & Bernhard WALDENFELS, Phénoménologie française et phénoménologie allemande ; Eckard WOLZ-GOTTWALD, Transformation der (...) Phänomenologie. Zur Mystik bei Husserl und Heidegger ; Martin HEIDEGGER, Ontology – The Hermeneutics of Facticity ; Arkadiusz CHRUDZIMSKI, Die Erkenntnistheorie von Roman Ingarden ; Jocelyn BENOIST, L’apriori conceptuel. Bolzano, Husserl, Schlick ; Dennis King KEENAN, Death and Responsibility. The “Work” of Levinas ; Dan ZAHAVI, Self-awareness, Temporality, and Alterity. Central Topics in Phenomenology ; Sonya SIKKA, Forms of Transcendence. Heidegger and Medieval Mystical Theology ; Alfred DENKER, Omdat filosoferen leven is. Een archeologie van Martin Heideggers Sein und Zeit; Seán HAND, The Levinas Reader ; ; Ion MINCÃ, Informatica şi teoria cunoaşterii. O paradigmã fenomenologicã a domeniului hardware ; John van BUREN, The Young Heidegger. Rumor of the Hidden King. (shrink)

The monograph Drei Wurzeln des Krieges. Und warum nur eine nicht ins Verderben führt by Bernhard Taureck was published in 2019. It is one of the few current philosophical contributions on the theory of war that is not limited to the question of the moral justification of war (such as Michael Walzer’s work). Instead, the book contains not only various references to the war discourses of antiquity and their multiple references to actuality, but also a detailed examination of the (...) question of how radically war determines our history, present and future. In this book, interdisciplinary statements on Taureck’s concisely summarised approach make critical reference to this question in the common interest of finding ways out of this situation. With contributions by Lothar Brock, Hans-Georg Ehrhart, Martin Kahl, Wolfgang Knöbl, Barbara Kuchler, Ishay Landa, Burkhard Liebsch, Herfried Münkler, Max Mutschler, Norman Paech, Christopher Pollmann, Bernhard H. F. Taureck and Pascal Weitmann. (shrink)

El texto trata del acceso fenomenológico a la muerte. El punto de partida de la reflexión está constituido por la descripción de la muerte que hace Bernhard Welte como un momento en el cual el ser humano alcanza su totalidad. Así, cuando se considera a una persona fallecida, experimentamos una transfiguración en su imagen, de tal modo que el momento de la muerte puede ser calificado como un instante numinoso y sacro. Si se compara esta descripción con el análisis (...) que Martin Heidegger ofrece en Ser y tiempo, constatamos diferentes accesos. Heidegger intenta mostrar que la muerte no puede ser definida por la vía del trato con la muerte de otra persona, sino solo describiendo la relación individual con la propia muerte. Finalmente, el texto discute el concepto que Eugen Fink ofrece de la muerte, el cual tiene dos aspectos: la dimensión solitaria (la propia muerte) y su dimensión social (la muerte de los otros). Ambas dimensiones se complementan. The paper deals with the phenomenological approach to death. The starting point of the reflection is Bernhard Welte’s description of death as a moment in which a human being achieves his wholeness. Thus, when regarding a dead person, we experience a transfiguration in his/her image in such a way that the moment of death can be spoken about as a numinous and sacred instant. Comparing this description with Martin Heidegger’s analysis in Being and Time, we see a different approach. Heidegger attempts to show that death cannot be defined by dealing with the death of another person, but only by describing the individual’s relationship to his/her own death. Finally the text discusses Eugen Fink’s notion of death, which has two aspects: the solitary dimension (one’s own death) and its social dimension (the death of others). Both dimensions are complementary. (shrink)

This article by Johannes B. Lotz, S.J., never before translated into English, describes his contacts with Martin Heidegger. First it describes his arrival, along with Karl Rahner, S.J., to pursue doctoral studies in Freiburg im Breisgau and their first experiences with the famous professor. Lotz continues his narrative by mentioning times he met with Heidegger over the subsequent forty years up to the philosopher’s death. With Gustav Siewerth, Max Müller, Bernhard Welte, and Karl Rahner, Lotz belonged to a (...) group of Catholic thinkers influenced—some more, some less—by Martin Heidegger. In Lotz’s view some of Heidegger’s ideas were already found in Aquinas, and a philosophy of Being needed to go beyond existential analysis into religion, revelation, and cultural criticism. (shrink)

This article by Johannes B. Lotz, S.J., never before translated into English, describes his contacts with Martin Heidegger. First it describes his arrival, along with Karl Rahner, S.J., to pursue doctoral studies in Freiburg im Breisgau and their first experiences with the famous professor. Lotz continues his narrative by mentioning times he met with Heidegger over the subsequent forty years up to the philosopher’s death. With Gustav Siewerth, Max Müller, Bernhard Welte, and Karl Rahner, Lotz belonged to a (...) group of Catholic thinkers influenced—some more, some less—by Martin Heidegger. In Lotz’s view some of Heidegger’s ideas were already found in Aquinas, and a philosophy of Being needed to go beyond existential analysis into religion, revelation, and cultural criticism. (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)