Given its non-invasive nature, there is increasing interest in the use of transcutaneous vagus nerve stimulation across basic, translational and clinical research. Contemporaneously, tVNS can be achieved by stimulating either the auricular branch or the cervical bundle of the vagus nerve, referred to as transcutaneous auricular vagus nerve stimulation and transcutaneous cervical VNS, respectively. In order to advance the field in a systematic manner, studies using these technologies need to adequately report sufficient methodological detail to enable comparison of results between (...) studies, replication of studies, as well as enhancing study participant safety. We systematically reviewed the existing tVNS literature to evaluate current reporting practices. Based on this review, and consensus among participating authors, we propose a set of minimal reporting items to guide future tVNS studies. The suggested items address specific technical aspects of the device and stimulation parameters. We also cover general recommendations including inclusion and exclusion criteria for participants, outcome parameters and the detailed reporting of side effects. Furthermore, we review strategies used to identify the optimal stimulation parameters for a given research setting and summarize ongoing developments in animal research with potential implications for the application of tVNS in humans. Finally, we discuss the potential of tVNS in future research as well as the associated challenges across several disciplines in research and clinical practice. (shrink)

Hegel's philosophy of religion is characterized by what seems to be a deep tension. On the one hand, Hegel claims to be a Christian thinker, viewing religion, and in particular Christianity, as a manifestation of the absolute. On the other hand, however, he seems to view modernity as largely secular, devoid of authoritative claims to transcendence. Modernity is secular in the political sense of requiring the state to be neutral when it comes to matters of religion. However, it is also (...) secular in the sense of there being no recourse to authoritative representations of a transcendent God. Drawing on Charles Taylor's view of secularization, the article focuses on the second strand of his religious thinking, exploring how Hegel can be thought of as a theorist of secularization. It is claimed that his dialectic of religious development describes a process of secularization. Ultimately, Hegel's system offers a view of the absolute as immanent, suggesting that an adequate account of religion will necessarily have to accept secularization as the end-point of spirit's development. This is how the tension between religion and secularization can be resolved. (shrink)

The classical secularization thesis that emerged during the European Enlightenment held that all expressions of belief would gradually weaken and fade away under the pressure of scientific and technological rationality. Yet religious belief has persisted and thrived under the conditions of modernity. In After the Death of God, philosopher Espen Hammer reconstructs and analyzes a discourse of secularization that accounts for this incongruity. Starting from Immanuel Kant, Hammer explores how philosophers have responded to the death of God, focusing (...) on the idealist and anti-idealist aftermath of Kant's thinking in Hegel, Feuerbach, Marx, and Nietzsche. For these philosophers, the Enlightenment critique of rational metaphysics was either articulated, affirmed, or simply taken for granted. However, the absence of God, or at least the impossibility of knowing whether a divine power exists, was not simply a mere fact. Rather than searching for reasons to reject religion, Hammer finds, these thinkers have called for a diagnostic and interpretive account of religion's ultimate significance and role within the context of modernity. Unlike today's New Atheists, who see religion as fundamentally anti-modern, the thinkers in this book all see religion as being either transformed into, or replaced by, a renewed ethical life. For them, the claim that "God is dead" implies the beginning of a secular age in which humans attain dignity and moral authority as a self-actualizing, self-creating being. (shrink)

The February 2004 release of Mel Gibson’s The Passion of the Christ is a major cultural event. Receiving a tremendous amount of advance publicity due to claims of its anti-Semitism and adulatory responses by conservative Christians who were the first to see it, the film achieved more buzz before its release than any recent film in our memory.1 Gibson himself helped orchestrate the publicity with selective showings of The Passion and strategic appearances on TV shows where he came off as (...) something of a Hollywood eccentric, albeit one who was only too happy to admit to his past sins and to claim that he had achieved “salvation” through his adherence to Christianity. His film, he insisted, would be testament to the truth of Christ and how Christ died so that sinners like Gibson could be saved and enjoy eternal life. (shrink)

Volume 1. Hinay na. Den tidlige indiske buddhisme. Volume 2. Mah y na. Den senere indiske buddhisme . Christian Lindtner, 1998, Copenhagen, Spektrum/Forum Publishers, Vol. 1: 228 pp., ISBN 87 7763 170 6; Vol. 2: 256 pp., ISBN 87 7763 174 9.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.3 (2003) 419-420 [Access article in PDF] Martin Mulsow. Moderne aus dem Untergrund: Radikale Frühaufklärung in Deutschland, 1680-1720. Hamburg: Felix Meiner Verlag, 2002. Pp. x + 514. Paper, € 58.00.This is a marvelous, detailed, textured study of a large number of minor works and minor figures that developed and transmitted many of the elements of modern philosophy in early modern Germany. Many of (...) the texts were written in Latin, and only some were published. One should not teach the philosophy of the Enlightenment from Hazard or Cassirer without attention to these figures, whom they did not know. Now we know where our heroes like Lessing, Hume, and Kant got many of their fundamental ideas.Martin Mulsow ends this book with ten theses. The first holds that most of the authors discussed were radicalized in a multi-layered process, not simply from the reading of Hobbes, Spinoza, Bayle, or Toland. For example, one could take the role of an opponent in an academic disputation, and bit by bit begin to believe one's unorthodox role. Or one could be provoked by ultra-orthodox opponents to explore the opposite of what they believed. Some authors evolved into and out of radical positions over the course of their lives.Further theses contend that small, trusted circles of friends were often the enabling condition in which unorthodox views were first expressed and then hammered out. Irony, satire, humor, paradox, and ambivalence played key roles. It is often difficult to tell whether some of these texts were serious or intended as jokes, and perhaps the authors did not always know themselves. Some radical ideas were spread simply by curious erudites who assembled collections and bibliographies of radical manuscripts and texts without believing them.Mulsow shows how people wrote on controversial topics in coded scholarly language. Spinozism was discussed under the rubrics of Platonism and Stoicism; the sovereignty of the people was considered in terms of the lex regia; and Biblical criticism became code for the physicians' rejection of the materiality of the soul. Thus philosophical discourse can be found where one might least expect it in legal, philological, historical, and scientific debates. The numerous case studies that the author assembles amount to philosophical microhistory.Substantial chapters deal with various aspects of the intellectual stew that emerged from the bubbling pot of Jews and Socinians and other Christian sects that were semi-tolerated in the Netherlands. Unlike any construction of moderate and radical positions as opposed and at odds, Mulsow shows how they were often intertwined. The destruction of Christian Platonism, the paradoxical development of Enlightenment ideas out of anti-humanism, and the uses of so-called eclecticism in philosophy made possible the assembly of modern philosophical positions.In yet another paradox, many of these writers belong to what has been called the "conservative Enlightenment," intending only to temporize and draw the teeth of the political and philosophical radicals, and yet their writings systematized and transmitted the ideas of the radicals, opening the way to further radicality. It is a perennial weakness of the skeptics and proto-liberals like Gundling that they defended freedom of thought and libertas philosophandi even where it would undermine the ideas and institutions in which they believed.Most of the philosophically radical positions began as critiques of theological positions, and this is one reason why it is ever more apparent that one cannot understand the rise of modern philosophy without a close acquaintance with early modern theology. None of the early modern philosophers we are trying to understand was ignorant of the many levels of theological debate. There are numerous connections to later times: for example, a seventeenth-century debate over political theology anticipated Carl Schmitt's twentieth-century rediscovery of this topos.Mulsow places the Enlightened ideas of Locke and Newton in the context of their basis in the theology of anti-Trinitarian Socinians and Arians such as Samuel Crell. This was as important to many who radicalized it as the Spinozism credited with spawning the radical... (shrink)

Günther Bornkamm, a chief disciple of Rudolph Bultmann, has gathered together a number of his expository articles in this volume. The chapters deal generally with themes familiar to Bultmann's aficionados, concentrating heavily on Paul's Epistle to the Romans and other letters of Paul. The chapters are headed "God's Word and Man's Word in the New Testament," "Christ and the World in the Early Christian Message," "Faith and Reason in Paul," "The Revelation of God's Wrath," "Baptism and New Life in Paul," (...) "Sin, Law and Death," "The Praise of God," "On Understanding the Christ-hymn," "Lord's Supper and Church in Paul," "On the Understanding of Worship," "The More Excellent Way." The translations of the articles are admirable, and were completed by Paul L. Hammer.--W. A. J. (shrink)

Religions teach their adherents how to see and feel at the same time, so learning to see is not a disembodied process but one hammered out on the forge of human need, social relations, and material practice. Therefore, religions may be studied through the lens of salient visual themes. This book tells a history of Catholic and Protestant Christianity since the sixteenth century by selecting visual themes that have shaped the development of the religion throughout the modern era. Chapters examine (...) a variety of visual practices, including imagination, envisioning nationhood, the likeness of Jesus, modern art as a spiritual quest, the material life of words, and the importance of images for education, devotion, worship, and domestic life."--Provided by publisher. (shrink)

The demons of racism, bigotry, and prejudice found in society at large are also found in the Christian Church. Despite the very nature of Christianity that calls on Christians to be a counter voice in the world against evil, many have capitulated to various strains of racism. Some Christian denominations have begun to explore racism in the Church and have developed responses to addressing the issues in both the Church and the world. This article examines the historical context of race (...) and religion in the Christian Church, and addresses the current efforts of some Christian denominations to become proactive in the struggle against racism. Jesus, in His Word, calls believers to pursue peace and oneness. The paper holds that racial harmony and racial unity are possible, but there are many false, old and d beliefs that will have to be crushed under the hammer of God's Word in order to get to a place of real peace. (shrink)

Abstractabstract:This essay offers some insights that "hybridity" utilized as a hermeneutical paradigm might contribute to the wider theological conversations going on about the global ecological crisis. The hybridity in question here is—what can be expressed as a—"Christian-Buddhist hybridity." That refers to a sensibility that seriously takes into consideration the two spiritual–religious traditions of Christianity and Buddhism as a "hybrid way" to view the world in general and spiritual–religious–theological themes in particular.This study will argue that, despite the significant gains in the (...) Catholic Christian reflection on ecology achieved through Pope Francis' Laudato Si', it cannot be denied that Christian theology in general, as well as how it treats ecological themes in particular, is still fundamentally characterized by an anthropocentric focus that dualistically distinguishes too strongly between humans, on the one hand, and nature, on the other. Thus, Christian theological reflection on ecology might be helped and complemented by utilizing a nondual and unitive paradigm. One such paradigm is the Buddhist teaching on interbeing as expressed, for example, by teachers such as Thich Nhat Hanh.Moreover, the goal of hybridity (as a hermeneutical tool) is to build a world in which the thick wall between "us" and "them" can be hammered and broken down in favor of a new worldview in which the intimate connections among different worlds are highlighted and in which the presence of what we typically consider "other" is increasingly found within our very own selves. In that sense, Buddhism and aspects of the Dharma about Sunyata or Emptiness do seem to be a more effective means to realize hybridity's goal of overcoming and transcending the radical divide between "us" and "them" (with "them" in this case being "Nature"). (shrink)

In this essay, Christiane Thompson addresses the question of evaluative practices, particularly student evaluation of teaching (SET), and their effects with respect to pedagogical relations in the university setting. In the first part of the essay, Thompson draws on Michel Foucault's analysis of power to show how university teaching has come to be defined according to notions of obligation, accountability, and assurance. The forgetfulness of pedagogical relations that results from the increasing use of SET prompts Thompson to rethink the (...) significance of pedagogical relations in the second part of the essay. Referring to the notion of “educational authority” and Foucault's framework of power, Thompson argues that education is about the continuous re-institution of pedagogical relation to the other. In the final section, Thompson reflects upon the professor's “authority” in terms of constituting a “community of inquiry”: specifically, the seminar is interpreted as a pedagogical setting that implies a different “being-with” than SET suggests. She concludes by considering what possibilities and limitations the seminar setting offers and how we can discuss this issue (by means of evaluative practice). (shrink)

La psychanalyse de famille et de couple prend en compte le corporel pulsionnel, les ressentis, le sensoriel, les comportements, dans le champ transféro-contretransférentiel et intertransférentiel. Dans la rencontre intersubjective, patients et thérapeutes sont dans la co-émotionalité. La médiation, fréquemment utilisée en séance familiale ou de couple, vise à mobiliser dans l’ici et maintenant des affects, des sensations, pour aller vers l’émotion partagée. Elle permet de passer de l’indicible, innommable, impensable, à la figuration, l’imaginaire, puis à l’ordre symbolique grâce au récit.

In the light of the modern idea of a sovereign and self-transparent subject, the paper evaluates the philosophical and ethical relevance of Bildung. As a first step, (the early) Nietzsche's and Adorno's criticism of Bildung is explicated, a criticism based upon the thinkers' critical stance towards the modern epistemological relation of subject and object. However, neither thinker abandons the concept of Bildung. The second part of the paper accordingly reconstructs Nietzsche's and Adorno's adherence to Bildung understood as a different relationship (...) of subject and object within Bildung. In the paper's concluding reflections there is an attempt to assess the systematic educational consequences, and to shed light on the ethical relevance, of a non-transparent subject of Bildung. (shrink)

The connections between Wittgenstein’s philosophy and the pragmatist tradition are often alluded to, but seldom thoroughly explored. It is commonly assumed that Wittgenstein was scarcely acquainted with such authors as Charles Sanders Peirce or John Dewey (a false idea, as we shall see), even though he had a rather extended knowledge of the philosophy of William James. Nevertheless, the converging features between Wittgenstein and pragmatism are quite striking: we shall hardly need to mention...

The fact that Ludwik Fleck drew his inspiration from medicine has been largely overlooked, with the exception of a few scholars. Although Fleck considered his ideas applicable to all sciences, he always insisted on the specificity of medicine. To illustrate the usefulness of Fleck’s concepts for the history of medicine, three main ideas developed by Fleck are applied to the historical study of diabetes mellitus : first, that different and often divergent pictures of disease coexist within a given culture; second, (...) that scientific ideas circulate between ‘esoteric’ and ‘exoteric’ circles; and third, that scientific concepts are often incommensurable. The author also suggests that Fleck’s epistemology, like other scholars’, is loaded with ethical and political consequences. However, the link between an ‘open’ epistemology and political or ethical questions is more explicit in Georges Canguilhem’s pioneering work on the normal and the pathological . Indeed, Canguilhem and Fleck’s conceptions of disease have much in common, so that we can use Canguilhem’s work to bring out the hidden ethical and political issues in Fleck’s work. (shrink)

Theoretical and empirical research on stakeholder behavior tends to focus on specific actions or responses in the context of the organization–stakeholder relationship. Despite increased efforts to look beyond the dyadic organization–stakeholder relationship, research still favors the perspective of the focal organization. The taken-for-granted assumption of the organization–stakeholder relationship may limit our understanding of how organization–stakeholder linkages are formed and evolve over time. By adopting the perspective of the stakeholder, this article examines organization–stakeholder relationship formation and tracks changes in the salience (...) of stakeholder groups otherwise considered to be nonstakeholders. This research draws from a case study of small coffee producers in Southern Mexico who formed a cooperative and developed salience within their stakeholder network after a long history of diverse individual, organizational, and institutional arrangements. The findings suggest that the replacement of bureaucratic stakeholder relationships with relationships characterized by strong moral commitment to stakeholders’ claims enabled independent farmers to transform into an integrated, solid, and worldwide competitive group of coffee producers. (shrink)

Autour de la question de l'agrégation de philosophie quelques contributions dans les marges du sujet que sont l'esthétique et la politique. Autour de Wittgenstein un dossier coordonné par Christiane Chauviré.

Humans experience various phenomena as threats to their biophysical integrity. Airborne viruses, leaking radioactivity, or extreme weather conditions are three examples for this. In these scenarios the focus is not unilaterally directed towards the vulnerable body but also towards a world that can potentially become hazardous and out of balance. At the same time, technology comes into play, enabling us to access such an obtruding world including its activities, forces, and agents but also to shield humans and their vulnerable bodies (...) from potential injuries and harm. The contribution develops an approach to investigate human-technology-world relations based on Merleau-Ponty’s concept of _Enroulement_ unfolded in _The Visible and the Invisible_. This concept releases a non-linear, dynamic _multi-relationality_ in which world, human, and technology become relevant as situating as well as situated co-constitutors of such relations enveloped in a permanent process of coiling. We discuss our approach as an alternative to a linear relational perspective as found in the postphenomenological concept of technological mediation. With the approach of _Enroulement_ it becomes evident that the situated-situating world is more than something to be technologically mediated, while technology situated in the world but also co-constituting our world is more than a mediator. First, the article emphasizes the notion of the world based on Merleau-Ponty’s phenomenology and in a critical examination of postphenomenological approaches. Second, it unfolds the concept of _Enroulement_ involving human, world, and technology. Third, it focuses on shielding technologies required by vulnerable bodies and an intervening world. Fourth, it illustrates the suggested approach with two examples in which humans and technologies are exposed to extreme forces and material activities: combat flying and dealing with radioactivity. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 58 Heft: 2 Seiten: 190-205.

Diese transdisziplinäre Studie betritt Neuland in der Forschung, weil sie zeigt, dass die beiden disparaten frühen Schriften Schleiermachers ”Über die Religion, Reden an die Gebildeten unter ihren Verächtern“ und die ”Monologen“ aufeinander bezogen gelesen werden können und müssen. Sichtbar wird ein Kategoriengefüge im Denken Schleiermachers, das dessen Erziehungs- und Glaubenslehre, aber auch seine Ethik und Dialektik sowie seine schulreformerischen Überlegungen als konsequente Weiterführung und Erweiterung von Reflexionsformen ausweist. Es kommt ein Schleiermacher zu Wort, der agonal argumentiert, weil er sich die (...) ”Trennung gefallen“ lässt und die ”Berührung“ der ”Vereinigung“ vorzieht. Für die Verhältnisbestimmung von Bildung und Religion heute erweist sich dieses Prinzip einer auf Polaritäten abhebenden Reflexionsbewegung als zukunftsweisend. Die Arbeit stellt die beiden Abhandlungen in einen bildungstheoretischen Kontext, der für den religionspädagogischen Diskurs fruchtbar ist. (shrink)

Diese kurzen Beispiele geben einen Eindruck davon, wie vielfältig die Verfahren sind, mit denen der epitomierende Autor seiner Aufgabe der Verkürzung einer literarischen Vorlage gerecht zu werden sucht. Die Raffungen und Verknappungen finden auf allen Ebenen des Ausdrucks statt, sprachlich, syntaktisch, inhaltlich durch Zusammenfügung von Szenen. Auf der anderen Seite wird große Sorgfalt darauf verwandt, den Leser in diesen Prozess mit einzubeziehen. Dies geschieht auf zunächst scheinbar divergierenden Wegen. Einerseits erhält der Leser implizite und explizite Hinweise auf das verkürzende Vorgehen. (...) Andererseits gibt es auch Passagen, insbesondere die Anfangsverse, in denen dem Leser suggeriert wird, mit einer wörtlichen Wiedergabe des griechischen Originals in lateinischer Sprache konfrontiert zu sein, deren Tempo dann aber bald rapide beschleunigt wird. Die Technik des ‚vertere‘ steht also dem Verkürzen als verwandt, aber doch verschieden, im selben Werk gegenüber. Es lässt sich also an diesem häufig als Schulübung abqualifizierten Stück aus neronischer Zeit Grundsätzliches beobachten, sowohl für die epische Technik und deren Beurteilung durch die antiken poetischen Epitomatoren selbst, als auch für den geistigen Vorgang des Zusammenfassens und Resümierens. Deshalb möchte ich Scaffais Behauptung, die „Ilias Latina“ sei nicht eigentlich eine systematische Epitome, sondern eine freie Überarbeitung des homerischen Gedichts, nicht zustimmen, sondern bin zuversichtlich, dass Wirkungsabsicht und Wirkung einer solchen ‚poetischen Kurzfassung‘ sich gerade am Beispiel dieses Textes einleuchtend demonstrieren lassen. (shrink)

In this essay Christiane Thompson discusses the systematic outcomes of Theodor Adorno's philosophical work for a reworked theory of Bildung. In his essay “Theory of Halbbildung,” Adorno revealed the inevitable failure of Bildung, on the one hand, and the necessity of Bildung, on the other. After having exposed this contradiction, Thompson seeks to analyze Bildung's systematic role by turning to Adorno's reflections on art and metaphysics. Adorno's concept of aesthetic experience hints at the possibility of a more genuine approach (...) to Bildung and culture, one that makes the borders of our experience visible and, as a result, suggests a different relation to ourselves and to the world. She concludes by examining the critical dimensions of this different Bildung as well as its pedagogical relevance. (shrink)

For decades, Christiane Northrup has been helping women navigate their lives with grace and joy. This elegant, compact volume offers her trademark wisdom in a fresh form, filled with pointed reminders "to help you develop a deeper respect for, and connection to, your own body and its exquisite guidance system [to] create a vibrantly healthy body, mind, and spirit." Each beautifully designed black-and-white page carries a quote that touches on a topic of deep significance: everything from heart-listening to epigenetics (...) to the importance of knowing that your decisions about medical treatment are not irreversible. Examples include:You are an ever-renewing, ever-changing, ever-growing being, born with an inner guidance that helps you create and maintain vibrant health and happiness. / When faced with a dilemma, take a moment to sit with the issue. Don't rush to decide what to do. Intend to let Divine inspiration flow to you, and it will be so! The next time you get an ache or a pain, soften the area around it with compassion. Ask your body what it needs. Listen deeply for the answer. (shrink)

The target article emphasizes the need to identify psychological mechanisms underlying grandparental investment, particularly in low-risk family contexts. We extend this approach by addressing the changing demands of balancing work and family in low-risk families. Taking a lifespan psychological perspective, we identify additional motivators and potential benefits of grandparental investment for grandparents themselves and for subsequent generations.

Ovid’s poetic descriptions of Rome are not as vivid, as pictorial as one tends to suppose. In the poems from exile the lack of detail and the flat imagery seem to be programmatic. Thus, the reader’s attention is directed to the metapoetic message conveyed, by bringing into focus the role of enargeia/evidentia and the rivalry between literature and the visual arts. Evidence for this hypothesis is furnished by passages from the “Metamorphoses”, the “Tristia” and the “Epistulae ex Ponto” as well (...) as by statements concerning the ancient theory of evidentia. (shrink)

In the past years, there has been an intensive discussion on the topic of academic freedom in the university. More precisely, it has been criticized that the university is confronted with a growing intolerance and the request to limit free speech. This contribution takes a case at a German university as point of departure. It shows how the current discussions draw on central figures of the philosophy of Enlightenment. In the first part of the paper, the ideas of free speech (...) following Kant, Mill, and Popper are presented. The second part of the article shows how these positions can also lead to an inversion or instrumentalization of Enlightenment thought. This is illustrated using exemplary statements from the case presented in the beginning of the article. In the third part of the article, the concept of higher education or Bildung will be discussed in relation to academic freedom. The guiding principle is an openness toward a pluralistic discourse that is to be framed by societal analysis, civility, and critique. (shrink)

A ética de John Dewey tem sido revistada por diversos autores como fonte fecunda e relativamente inexplorada de seu pensamento. Dentre as características mais marcantes de seus escritos está o destaque dado à imaginação, como faculdade essencial à deliberação moral. O filósofo caracteriza a imaginação moral como a capacidade de se projetar na condição de outro e de desenhar cursos de ação possíveis diante de um impasse. A imaginação é indissociável da experiência democrática, cujas marcas são a convivência com o (...) diferente e a incompletude. O lugar da imaginação na educação adquire um contorno que extrapola a estratégia didática, tornando-se imprescindível na formação integral do homem. (shrink)

What mechanisms led to the intractable legal situation of “enemy combatants” detained by the U.S. government in Guantánamo Bay and elsewhere? And what does the role of the judiciary in the enemy combatants cases suggest about politically contentious court cases in general? This article develops a two-stage theory of political justice that is based on the U.S. post-9/11 terrorism cases. It demonstrates mechanisms by which politically contentious cases turn into political justice. Political justice in these cases is mainly the result (...) of violations of the separation of powers that are legitimized by portraying the defendants/detainees as enemies beyond the law. (shrink)

Rev. version of the author's Habilitationsschrift, Martin-Luther-Universitèat.

The aim of this article is to explore the spatial constitution of the university today, its relation to Bildung in the university, and the way that changes of the universities are conceptually articulated or even programmatically demanded. In the first part of the article, the concept of the so-called ‘non-places’ advanced by the French ethnologist Marc Augé is used in order to set a conceptual framework for reflecting on the place of the university. In the second part of the article, (...) it is demonstrated that the university is currently being reshaped as a non-place and more specifically, as a transit lounge. Using the example of Minerva University, it is shown how mobilization, optimization, and functionalization of learning become dominant at the expense of forming its own place. In the third part of the article, the relations between Bildung and place are reflected on following Ronald Barnett’s ecological approach of the university. In this approach, care and curation are central, as is shown in the final part of the article. (shrink)

Ce recueil d'articles précédemment parus dans divers ouvrages collectifs et revues entre 1979 et 1992 aborde l'élargissement du concept de représentation passé au crible du grand miroir, c'est-à-dire de l'espace logique. Il s'est produit dans le "Tractatus" (1922) de Wittgenstein et également chez Charles Sanders Peirce dans son projet sémiotique autour des années 1870-1880.

COVID-19 confronted many people with an abrupt shift from their usual working environment to telework. This study explores which job characteristics are perceived as most crucial in this exceptional situation and how they differ from people’s previous working conditions. Additionally, we focus on job crafting as a response to this situation and how it is related to employees’ well-being. We conducted an online survey with N = 599 participants, of which 321 reported that they were telework newcomers. First, we asked (...) participants to indicate the three most important advantages and disadvantages they see in telework. The subsequent questionnaire contained a comprehensive measure of working conditions before and during the pandemic, job crafting behaviors, and indicators of well-being. Based on the qualitative answers, we identified three major advantages and disadvantages. Quantitative results indicate perceived changes in all job characteristics for telework newcomers. Concerning working conditions and well-being, job crafting activities that aim to increase structural and social resources are important mediators. The findings underline the need to design appropriate telework conditions and encourage job crafting activities to foster occupational well-being. (shrink)

Die hier vorliegende rezeptionsgeschichtliche Studie leistet eine systematische Aufarbeitung der in der 'Historik' Johann Gustav Droysens (1808-1884) zu findenden Aristoteles-Bezüge und reiht sich somit in die Gruppe der Arbeiten zu den geistesgeschichtlichen Grundlagen der Geschichtstheorie Droysens ein. Durch die Verortung Droysens im Kontext der Aristoteles-Renaissance im 19. Jahrhundert trägt sie zugleich zu deren weiteren Erforschung bei.

La dénomination des âges, résultat d’un construit social, trace des frontières mobiles qui sont autant de marqueurs socioculturels. La frontière a un double statut : objectif et subjectif, externe et interne, elle est continuellement édifiée et reconstruite selon le contexte socio-historique et culturel et les interactions. C’est un mur ou un lieu de passage. Une série d’entretiens auprès de jeunes chômeurs en formation et auprès de personnes âgées confrontées aux bouleversements urbains montre que l’âge peut être vécu soit comme processus (...) dynamique de transformation dans son rapport à soi, aux autres et à son environnement, soit comme processus d’exclusion et de mort sociale.The ways in which we refer to ages in life, which stem from social constructs, point to shifting boundaries that are effectively socio-cultural demarcations. The nature of boundaries is inherently dual: they are objective and subjective, external and internal, and they are continually erected and reconstructed with shifting socio-historical and cultural contexts and interactions. They are barriers but also gateways. A series of interviews with young unemployed people in training and with elderly people trying to cope with urban transformations shows that one’s age can either be experienced as a dynamic process of change in one’s relationships with oneself, with others and with one’s environment, or as a process of exclusion and social death. (shrink)