Modern philosophy continues to grapple with the idea of subjectivity--and, as the concept of subjectivity has consequently been repeatedly refined and redefined, the struggle has spread to the ways we conceive of sovereignty, collectivity, nationality, and identity as a result. Yet, in the absence of an authoritative account of these central philosophical concepts, exciting new ways of thinking have emerged which continue to develop and evolve. Epidemic Subjects--Radical Ontology brings together a renowned team of contributors, including Eric Alliez, Levi Bryant, (...) Maurizio Lazzarato, Patricia McCormack, Angela Melitopoulos, Peter Sloterdijk, and Susan Stryker, who together forge a radically inclusive definition of subjectivity. Drawing on Gilles Deleuze and Félix Guattari's concept of the "girl" as a heuristic device for examining modern society and its foundations, they tie together recent trends in philosophy and offer a concrete way forward from the conception of the "thing" or "object" privileged by new materialism, speculative realism, and other theories of subjectivity. (shrink)

ABSTRACTThe ability to evaluate scientific claims and evidence is an important aspect of scientific literacy and requires various epistemic competences. Readers spontaneously validate presented information against their knowledge and beliefs but differ in their ability to strategically evaluate the soundness of informal arguments. The present research investigated how students of psychology, compared to scientists working in psychology, evaluate informal arguments. Using a think-aloud procedure, we identified the specific strategies students and scientists apply when judging the plausibility of arguments and classifying (...) common argumentation fallacies. Results indicate that students, compared to scientists, have difficulties forming these judgements and base them on intuition and opinion rather than the internal consistency of arguments. Our findings are discussed using the mental model theory framework. Although introductory students validate scientific information against their knowledge and beliefs, the.. (shrink)

A close examination of the relationship between media, art, and the "Electra complex" The feminist counterpart to Deleuze and Guattari's Anti-Oedipus, Anti-Electra is a philosophy of "the girl" as a model of contemporary transgressive subjectivity. Elisabeth von Samsonow asserts that focusing on the girl's escape from the Oedipus complex leads to a fundamental shift in our most common views on media and art. Presenting an interpretation of contemporary technics, Anti-Electra argues that technology today encompasses Electra's gadgets and toys. According (...) to von Samsonow, satellite drive technologies such as wireless telephones, WLAN, and GPS echo the "preoedipal constellation" that the girl specializes in. And with the help of the girl, the cartography of overlapping zones between humankind and animals, as well as between humankind and apparatuses, is redesigned through what the book holds as a "radical totemism." Anti-Electra ultimately offers a new view on gender, the contemporary world dyed by symbolic girlism, and the (universal) girl in critical dialogue with media, ecology, and society. (shrink)

For about a hundred years since the invention of the Oedipus complex, Electra stands for its feminine counterpart even though Freud would not have it thus established because he granted the female sex no claim to its own sexuality-marking complex. Electra is the mannequin on which Oedipus hangs like a coat on a coatrack.

After 30 years of research, the mechanisms underlying the evaluative priming effect are still a topic of debate. In this study, we tested whether the evaluative priming effect can result from associative relatedness rather than evaluative congruency. Stimuli that share the same evaluative connotation are more likely to show some degree of non-evaluative associative relatedness than stimuli that have a different evaluative connotation. Therefore, unless associative relatedness is explicitly controlled for, evaluative priming effects reported in earlier research may be driven (...) by associative relatedness instead of evaluative relatedness. To address this possibility, we performed an evaluative priming study in which evaluative congruency and associative relatedness were manipulated independently from each other. The valent/neutral categorisation task was used to ensure evaluative stimulus processing in the absence of response priming effects. Results showed an effect of associative relatedness but no effect of evaluative congruency. Our findings highlight the importance of controlling for associative relatedness when testing for evaluative priming effects. (shrink)

How can the friction between genesis and validity be understood? Is it possible to »dissolve« it? This paper argues that the genesis/validity-problem reflects the fundamental epistemological differences between History and Philosophy, and it takes Michel Foucault's »Archeology« as a model case for this problem. Since Foucault's »archaeological« methodology, i.e. his discourse analysis, is deeply affected by these tensions, I will show, firstly, that the epistemological model for Foucault's anti-hermeneutical and genealogical approach was rooted not in philosophy, but in medicine, especially (...) in anatomy. Secondly, I will argue that the »paradoxical« position of discourse analysis, in Foucault's eyes, is necessarily a political one – i.e. as a position within political struggles. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 493 an improvement over what is available. In this way the English reader unable to go to the Spanish originals could benefit greatly. ANTON DONOSO University of Detroit Das Verhdltnis von Philosophie und Theologie im Denken Martin Heideggers. By Annemarie Gethmann-Siefert. Symposium, no. 47. (Freiburg/Miinchen: Karl Alber, 1974. Pp. 340) Sie'fert deals competently not only with Heidegger's own views on the relation between philosophy and theology but (...) with the response they found among philosophers and theologians. From the beginning Heidegger has insisted on the difference in experience at the root of philosophy and theology. This remains true even after the "turn" when Heidegger has much to say about God or gods. At the time when Sein und Zeit appeared Heidegger gave a lecture entitled Phenomenology and Theology, which was published only in 1970.1 He claimed that theology as positive science is not independent from philosophy. What does this mean? A few quotations from the lecture may clarify his viewpoint and show how theological concepts are related to the ontological understanding of secular human existence. "The factual matter [das Vorliegende] (Positum) for theology is its being Christian.... Christian we call faith.... Christ, the crucified God, is for the 'Christian' faith the being that is manifest primarily in faith.... -2 Thus Heidegger holds that "theology itself is primarily founded on faith. ''3 Furthermore, faith as regeneration of the soul transcends the non-Christian existence.4 This means that the believer finds himself in an existential situation in which he cannot avoid taking into consideration the pretheological existence. Therefore, Heidegger says that "in the Christian event as regeneration.., the prebelieving that is disbelieving of Dasein is surpassed. Surpassed does not mean disposed of but lifted on to the new creation and kept and preserved by it. ''~ Thus Heidegger maintains that the concept of "sin as the counterphenomenon to faith as regeneration.., can only be made clear in its meaning by the concept of guilt as an existential of Dasein. ''6 Both the publication of Sein und Zeit and the lecture Phenomenology and Theology belong to the period when Heidegger was a professor at Marburg University and in close contact with R. Bultmann. The historical-temporal structure of Dasein together with the hermeneutic circle, as these terms were developed in Sein und Zeit, became the pivotal issues of Bultmann's theology. Bultmann justifies his reliance on Heidegger (according to a quotation by Siefert, p. 146), claiming that theology as a positive science deals with a specific being (Seiendes) and presupposes a sense of Being that it takes from philosophy. The much-discussed result of Heidegger's influence on Bultmann is his demythologizing of Scripture. Biblical myths, Bultmann argues, are based on a cosmology that, because it belongs to a prescientific age, can no longer be taken for granted by modern man. 7He further agrees with Heidegger that faith is the quality that identifies a Christian. Only "the man of faith" will "hear" the message contained in the Bible. Moreover, faith as regeneration has a temporal character insofar as it liberates the person from his sinful past and directs him to the "new" man in the future. Because of Bultmann's emphasis on faith some critics have reproached him for neglecting Frankfurt a.M.: Vittorio Klostermann. 2Ibid., p. 18. Translations in this review are my own. Ibid., p. 27. 4Ibid., p. 29. Ibid. 6Ibid., p. 30. 7See Kerygma and Myth, ed. H. W. Bartsch (New York: Harper and Row, 1961), p. 3. 494 HISTORY OF PHILOSOPHY divine grace. In her critique Siefert joins these critics in arguing that Bultmann gains his theological concepts not through being open to the substance of existential structures of Dasein as a matter of principle but on the ground of faith (p. 153). G. Noller, a theologian educated at Tiabingen University, rejects Bultmann's theology and starts with Heidegger's concept of Being. Siefert argues that Noller "misinterprets Heidegger in that he defines God as a being (Seiendes) and falls back into a metaphysical position (p. 157). In Sein und Existenz, says Siefert, Noller states that "God is the destiny (Schickung) of Being, but Being qua nothing may negate God and usher in... (shrink)

In 1885, the Austrian music critic and scholar Friedrich von Hausegger published his book “Die Musik als Ausdruck” (“Music as Expression”) which may be understood as an answer to Eduard Hanslick’s “Vom Musikalisch-Schönen” (“On the Musically Beautiful”, 1854). Unlike Hanslick, Hausegger takes the body as central to any adequate account of music. Hence Charles Darwin’s theory of evolution, in particular his book “The Expression of Emotions in Man and Animals” (1872), becomes a central reference for Hausegger. His treatise is a (...) detailed and systematic reconstruction of the probable development of musical expression. The new edition is the first to present the complete text of the second edition of 1887 (amended by Hausegger) in modern Latin typeface. (shrink)

Originally presented as the author's thesis --Universitèat Jena, 2006.

The vast majority of empirical research on stakeholder management has traditionally focused on multinational corporations. Only in recent years, scholars have begun to pay attention to the stakeholder management concept in relation to small- and medium-sized enterprises (SMEs). The few existing studies in this area, however, discuss SMEs as a context free category or remain focused on single country analysis. This cross-national empirical research investigates SME owner—managers' perceptions of stakeholder management in six European countries. The comparative analysis is followed by (...) a discussion of how institutional, cultural and linguistic contexts can influence owner—managers' sensemaking of stakeholder management. Our study questions the universality of specific management terms and proposes that more attention should be paid to the institutional, cultural and linguistic environments that shape economic activity in different parts of Europe. (shrink)

Knochen waren im 19. und frühen 20. Jahrhundert ein unverzichtbarer, größtenteils importabhängiger Rohstoff der chemischen Industrie, die daraus Düngemittel, Tierfutter, Leim, Gelatine, Seife und andere Produkte herstellte. Das Thema Knochenverwertung wurde im Schulunterricht der NS-Zeit genutzt, um Jugendlichen die Relevanz des Vierjahresplans und der deutschen Autarkiepolitik zu verdeutlichen und sie zu motivieren, sich im Rahmen der Altstoffsammlungen an der heimischen Erfassung dieses Rohmaterials zu beteiligen. Diverse NS-Instanzen hatten ein differenziertes Spektrum von Lehrmitteln erarbeitet, um die Behandlung dieses Themas in der (...) Schule zu unterstützen. Der Artikel untersucht, welche Botschaften diese damals hochmodernen Unterrichtsmedien vermittelten und zeigt, wie auch weniger ideologieanfällig scheinende Fächer, etwa der Chemieunterricht, politisch instrumentalisiert wurden. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Gambling with God: The Use of the Lot by the Moravian Brethren in the Eighteenth CenturyElisabeth SommerThe use of the lot in decision-making marks the Moravian Brethren as peculiar in eighteenth-century Europe. Their belief that the lot represented the true will of Christ stands at odds with a century which had inherited a changing world view in which a strong confidence in the power of human reason gradually replaced (...) the assumption of God’s providential power. 1 Historian Andrew Fix has traced this intellectual shift as it affected the seventeenth-century Dutch Collegiants, who moved from a spiritualist to a rationalist approach to religious questions. The Moravian Brethren, known in Europe as the Renewed Unity of the Brethren, resisted the triumph of reason over revelation into the late eighteenth century. In this they reflected the general hostility toward the emphasis on science and reason to which George Becker has pointed as a hallmark of the Halle Pietists. 2 This similarity is not surprising given the fact that the Brethren were very much a part of the later Pietist movement and had strong ties with Halle during the formative years of the Unity. Count Nicholas Ludwig von Zinzendorf, the dominant influence in the development of the new Unity, attended the Pädegogium at Halle from 1710 to 1716 and modeled his initial projects on his estate after similar ones in Halle. 3Halle preceded the Brethren in a struggle over the role of reason in spiritual life. In the 1740s the philosophy of Christian Wolff (and hence also of Leibniz) [End Page 267] became popular among many at Halle, despite his having been removed from the faculty in 1722. Although the Halle Pietists did not reject science and reason out of hand, some among the faculty had perceived a distinct threat to faith from Wolff’s particular focus. 4 Through his view of reason as the divine source of human knowledge, Wolff shifted the ultimate test of religious insight from revelation to reason. 5 This same decade saw the Brethren’s piety reach a height of intensely emotional, even sensual, expression. This may have prevented Wolffian ideas from extending their influence into the Unity at that time. By the 1790s, however, it became clear that, at least among many of the lay members of the Unity, the Enlightenment stress on the primacy of reason was winning. Just as the Collegiants had come to view “free prophecy” as a function of human reason, several of the Brethren ultimately saw the lot as something open to human manipulation and objected to its use, arguing that decisions were best left simply to “brotherly reason.” 6Although the emphasis on reason invaded the Unity later than it entered Halle, they shared traits that made them vulnerable. In both cases piety was linked to behavior and a certain level of indoctrination. The tendency to drill young people in proper belief and conduct created a climate in which rival ideas could prove quite seductive. 7 A study of the Unity’s use of the lot and its place within their spiritual life over the course of the century reveals this process. It also reveals something of the nature of authority within the Unity since the change was driven by the laity, while the leadership struggled, largely in vain, to maintain the old order. Most importantly, the debate over the use of the lot shows the dynamics of changing ideas outside of the realm of the university and seminary. This allows a view of the impact of practical concerns and individual desires on intellectual change and illuminates the relationship between abstract ideas and social reality.The Unity of the Brethren began as a gathering of Protestant exiles who settled on the Saxon estate of Count von Zinzendorf in 1722. There they founded the village of Herrnhut, and in 1727, under Zinzendorf’s watchful eye, they drew up a set of village statutes in which they sought to preserve its character as a community “built by the living God and a work of his almighty hand.” 8 Their vision of a godly community resulted in a fusion of spiritual authority with economic and domestic authority... (shrink)

Das Nachdenken über Beziehungen zwischen Bildern ist ein kunsthistorisches Kerngeschäft. Zugleich ist es jedoch auch eine Herausforderung für die Theorien und Methoden des Faches. Was bedeutet es daher, im Rückgriff auf die Literaturtheorie von der Intertextualität der Bilder zu sprechen? Worin besteht der Unterschied zur Rede von Bildzitaten, vom Bezug auf Quellen oder die ikonografische Tradition? Seit den 1960er Jahren wird dies lebhaft diskutiert. Elisabeth-Christine Gamer zeichnet in ihrem Buch die Geschichte des Diskurses über fünf Dekaden nach und berücksichtigt (...) dabei unterschiedliche Fächer und Sprachen. Zugleich arbeitet sie seine Merkmale heraus und liefert damit eine Basis für die weitere kunsthistorische Beschäftigung mit dem Modell Intertextualität"--Back cover. (shrink)

Gegenstand der Erörterung ist die Offenlegung des faktischen und potentiellen Ethikbezugs von Technik. Grundlegend für jede Ethik ist ein je bestimmtes Verständnis des Menschen und seiner Wirklichkeit. Diese prinzipielle Positionalität ist gegenüber diskurs- und verfahrensethischen Ansätzen ebenso festzuhalten wie gegenüber utilitaristischen Nivellierungen grundlagentheoretischer Fragen. Die vorliegende Untersuchung aus evangelischer Perspektive zeigt anhand der Analyse zweier technikphilosophischer Konzeptionen der Gegenwart (G. Ropohl, W. Ch. Zimmerli) die Relevanz von Technikethik nicht nur für Techniker, sondern bezüglich menschlichen Handelns im allgemeinen.

Eine plarmiäßig gestaltete Naturalwütschaft setzt an die Stelle der abstrakten Eiiüieit des Geldes und des Marktes eine konkrete Einheitlichkeit, die das Ergebnis von Beratungen und Entscheidungen ist. Da diese Eiiüieitlichkeit nicht auf ein Prinzip (das Geld) zurückgeführt werden kann, wüd in üir das "naturale Wesen aller Leistungen" einerseits und die Abhängigkeit der Wirtschaftsordnung von Machtverhältnissen andrerseits sichtbar. Ebenso soll die Eirüieitswissenschaft an die Stelle der abstrakten Eirüieit des phüosophischen Systems eine lebendige Verknüpfung des historisch gegebenen wissenschaftlichen Wissens setzen und es (...) so als Ergebnis "schöpferischer Tat" sichtbar und verfügbar machen. (shrink)

Initially it seems surprising that Edgar Zilsel’s work has found as little response among philosophers as it has. After all, his contributions to the Vienna Circle’s debates about probability and protocol statements were published in Erkenntnis. Already his doctoral dissertation dealt with a central problem of modern philosophy of science—the status of statistical laws in physics—and revealed a remarkably knowledgeable mathematician, physicist and philosopher. Yet the way in which Zilsel raised the issues, namely via Leibniz, Spinoza and Kant, was not (...) easy to accept for many of the later logical empiricists. Zilsel stuck with what in his dissertation he had called the “problem of application” and held that it needed to be solved even once the framework of logical empiricism had been accepted. By contrast, Richard von Mises and Otto Neurath considered it a pseudo-problem. Zilsel’s views are difficult to categorise and nowadays even difficult to understand. Just as Mises and Neurath were puzzled by the problem of application, so contemporary readers are likely to be puzzled by Zilsel’s search for “historical laws”. What were they supposed to be and why did Zilsel think it so important to discover them? (shrink)

Erste vollständige deutsche Übersetzung des berühmten Briefwechsels zwischen Descartes und Elisabeth von der Pfalz aus den Jahren 1643 bis 1649. Der Briefwechsel zwischen René Descartes (1596–1650) und Elisabeth von der Pfalz (1618–1680) gehört zu den eindrücklichsten philosophischen Dokumenten der Frühen Neuzeit. Die rund 60 erhaltenen Briefe, welche die junge Prinzessin und der berühmte französische Philosoph von Mai 1643 bis Dezember 1649 austauschen, zeigen auf engstem Raum die wissenschaftlichen Auseinandersetzungen und gedanklichen Umbrüche im Europa des 17. Jahrhunderts. In (...) class='Hi'>Elisabeth von der Pfalz findet Descartes eine äußerst gelehrte Briefpartnerin. Ihre scharfsinnigen und kritischen Fragen spornen ihn an, seine philosophischen Positionen zu vertiefen und in neue Wissensgebiete vorzustoßen. So gibt er nicht nur zu, einige Aspekte seiner Philosophie bisher ungenügend erklärt zu haben, sondern legt sie in den Briefen zum ersten Mal detailliert dar: die Vereinigung von Geist und Körper, die Natur der Leidenschaften sowie die Bestimmung des höchsten Gutes oder der gerechten Regentschaft. Angeregt durch den Wissensdrang der Prinzessin liefert Descartes eigene Interpretationen wichtiger philosophischer Texte wie Senecas Über das glückliche Leben und Machiavellis Der Fürst. Die Edition enthält erstmals eine vollständige deutsche Übersetzung der Korrespondenz zwischen Descartes und Elisabeth. Sie wird um eine Auswahl philosophisch relevanter Briefe erweitert, die Descartes mit Königin Christina von Schweden (1626–1689) und mit seinem Freund, dem französischen Diplomaten Pierre Chanut (1601–1662), wechselt. (shrink)

Der Pilot und Priester, Assumptionist und Byzantinist Christopher Walter hat einen neuen unschätzbaren Beitrag zur byzantinischen Geschichte geliefert. Als Schüler von André Grabar und Kollege von Vitalien Laurent verwaltet er die reiche Wissenschaftstradition der Assumptionisten und Bollandisten. Sein grosses Wissen über Theologie, Kirchengeschichte, Patristik und Kunstwissenschaft vermittelt er in einer angenehmen fliessenden Sprache. In dieser Arbeit webt er einen kunstfertigen Gobelin und verbindet die christliche Frühgeschichte mit dem vom antiken Heroenkult übertragenen Märtyrerkult in einem tiefgreifenden Versuch, die Historizität der Kriegerheiligen (...) zu fixieren. Er bringt den kultischen Aspekt der Armee in einer Darstellung zum Leben, die sich oft zu einem spannenden Detektivroman entwickelt. Endlich können wir den beliebtesten Kriegerheiligen in einen festeren Griff bekommen, den Archistrategos, den Erzengel Michael, mit den himmlischen Heerscharen zu seiner Verfügung, zur Verteidigung der ecclesia militans und des irdischen Imperiums neben anderen Kriegerheiligen, die die Standarten der Tagmaeinheiten schmückten. (shrink)

Résumé — S’il fallait résumer les thèses défendues par Lessing dans le Laocoon, on arriverait à un résultat finalement malingre. L’idée que la peinture représente au moyen de « signes naturels » des corps coexistant dans l’espace, tandis que la poésie représente au moyen de « signes arbitraires » des actions se succédant dans le temps a été en effet maintes fois développée par d’autres auteurs avant l’essai de 1766. Ce constat n’ôte pourtant rien à l’intérêt du Laocoon. Car cet (...) intérêt réside ailleurs. Il se situe non pas dans l’exposé définitif de la thèse, mais dans la méthode qui y mène, une méthode que Lessing veut d’abord inductive, c’est-à-dire fondée sur l’exemple. Le présent article entend analyser la conception de la critique qui se dégage de l’essai : refus de la méthode déductive, rôle central dévolu à l’imagination, intronisation du public comme instance légitime de jugement – le tout sur fond de polémique antiwinckelmannienne.Zusammenfassung — Wollte man die in Lessings Laokoon verteidigten Thesen zusammenfassen, so würde man zu einem eher spärlichen Ergebnis kommen. Da die Malerei anhand « natürlicher Zeichen » nur koexistierende Körper im Raum und die Poesie anhand « willkürlicher Zeichen » nur sukzessive Handlungen in der Zeit darstellt, wurde in der Tat schon vor der Erscheinung dieses Traktats von anderen Autoren dargelegt. Dies gereicht aber dem Essay keineswegs zum Nachteil, denn seine Bedeutung liegt anderswo. Sie liegt weniger in dem Inhalt der Thesen selbst, als in der Methode, die zur Aufstellung dieser Thesen führt. Lessing sucht nach einer induktiven Methode, die auf der präzisen Analyse von zahlreichen Beispielen beruht. Ziel des vorliegenden Artikels ist es, den Lessingschen Kritik-Begriff zu untersuchen, der sich aus der Methodologie dieses Essays ergibt : Ablehnung der deduktiven Verfahrensweise, Erhebung der Einbildungskraft zum entscheidenden Vermögen sowohl für die Produktion als auch für die Rezeption der Kunstwerke, Inthronisation des Publikums als vollberechtigter Kunstrichter – lauter Aspekte, die vor dem Hintergrund einer scharfen Polemik gegen Winckelmann entwickelt werden. (shrink)

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 2 Seiten: 679-685.

This paper argues that the ‘scientific dispute’ between Hermann Cohen and Rudolf Stammler is symptomatic of a philosophical movement of left-wing Kant interpretations at the turn of the twentieth century. By outlining influential predecessors that shaped Cohen’s and Stammler’s thinking, I show that their Kantian justifications of socialism differ regarding their conception of law, history, and the political implications that follow from their practical philosophies. Against scholars who suggest that the Marburg School’s view on socialism was a coherent school of (...) thought, I introduce the concept of ‘left-Kantianism’ as an open term that includes a wide variety of novel socialist approaches to Kant at the time. (shrink)

Friedrich Schleiermacher war eine zentrale Figur des geistigen Lebens in Berlin im ersten Drittel des 19. Jahrhunderts und ein wichtiger Protagonist im preußischen Reformprozess. Der Band widmet sich insbesondere dem zweiten Jahrzehnt zu Beginn des 19. Jahrhunderts. Er untersucht Schleiermachers Denken und Wirken in den entscheidenden Jahren während und nach den Befreiungskriegen und konturiert seine Position während des Umbruchs von der Reform zur Restauration in einzelnen Schlaglichtern. Die interdisziplinären Beiträge geben eine historische Analyse des politischen Kontextes, beleuchten das Berliner Stadtleben (...) sowie Schleiermachers berufliche und private Netzwerke, die sich nicht zuletzt aus den an der Berlin-Brandenburgischen Akademie der Wissenschaften historisch-kritisch edierten Korrespondenz und Tageskalender F. Schleiermachers erschließen. Vor dem Hintergrund dieser gesellschaftspolitischen Matrix wird deutlich, wie eng Schleiermachers wissenschaftliche Werke und die Genese seiner wissenschaftlichen Systematik mit seinem konkreten Handeln als Wissenschafts- und Kirchenpolitiker, als Gemeindeleiter und Prediger, aber auch als Freund, Kollege und Familienmensch verzahnt ist. (shrink)

Der angezeigte Band enthält Predigten zu 106 Terminen aus den Jahren 1820 und 1821 sowie ergänzend zugehörige Liederblätter Friedrich Schleiermachers. Als Quellen dienen neben einigen Drucktexten und Autographen Schleiermachers überwiegend Mitschriften von fremder Hand. Zu 60 der hier gebotenen Predigttermine gibt es bislang keine Veröffentlichung, zu 46 liegen bereits Drucke vor. Mehrere Predigtreihen konnten erstmals erschlossen und dokumentiert werden.