Many of our attitudes are non-culpable: there was nothing that we should have done to avoid holding them. I argue that we can still be blameworthy for non-culpable attitudes: they can impair our relationships in ways that make our full practice of apology and forgiveness intelligible. My argument poses a new challenge to indirect voluntarists, who attempt to reduce all responsibility for attitudes to responsibility for prior actions and omissions. Rationalists, who instead explain attitudinal responsibility by appeal to reasons-responsiveness, can (...) make sense of blameworthiness for non-culpable attitudes. In response, voluntarists could propose a revision of our actual practices. This would lead us into a quite different debate. (shrink)

According to relational egalitarians, equality is not primarily about the distribution of some good but about people relating to one another as equals. However, compared with other theorists in political philosophy – including other egalitarians – relational egalitarians have said relatively little on what role personal responsibility should play in their theories. For example, is equality compatible with responsibility? Should economic distributions be responsibility-sensitive? This article fills this gap. I develop a relational egalitarian framework for personal responsibility and show that (...) relational equality commits us to responsibility. I develop two sets of arguments. First, I draw on relational theories of moral responsibility – particularly Strawsonian views – to show that valuable egalitarian relationships require responsibility. Second, I show why relational equality sometimes requires that economic distributions be sensitive to responsibility and choice. I also defend a seemingly paradoxical result: being committed to responsibility, relational egalitarianism not only justifies some distributive inequalities but some relational inequalities too. Overall, relational egalitarianism gives a nuanced and coherent answer as to why and how responsibility matters from within egalitarianism. That it does should be an important argument in its favour. (shrink)

Vorschule der Aesthetik ist ein unveranderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1876. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernahrung, Medizin und weiteren Genres.Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur.Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitaten erhaltlich. Hansebooks verlegt diese Bucher neu und tragt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch fur die Zukunft bei.".

_Psychological Types_ is one of Jung's most important and most famous works. First published by Routledge in the early 1920s it appeared after Jung's so-called fallow period, during which he published little, and it is perhaps the first significant book to appear after his own confrontation with the unconscious. It is the book that introduced the world to the terms 'extravert' and 'introvert'. Though very much associated with the unconscious, in _Psychological Types_ Jung shows himself to be a supreme theorist (...) of the conscious. In putting forward his system of psychological types Jung provides a means for understanding ourselves and the world around us: our different patterns of behaviour, our relationships, marriage, national and international conflict, organizational functioning. Appearing in paperback for the first time this central volume from Jung's Collected Works will be essential to anyone requiring a proper understanding of Jung's psychology. (shrink)

Although he is best known as the founder of pragmatism, the name that Charles Sanders Peirce prefers to use for his comprehensive system of thought is "synechism" because the principle of continuity is its central thesis. This paper arranges and summarizes numerous quotations and citations from his voluminous writings to formalize and explicate his distinctive mathematical conceptions of hyperbolic and topical continuity, both of which are derived from the direct observation of time as their paradigmatic manifestation, and then apply them (...) in normative science and metaphysics, especially logic as semeiotic and cosmology. The resulting conclusion is that the intelligibility of the universe is plausibly explained by conceiving it as one immense sign, a vast inferential process: a semiosic continuum whose connected constituent signs are indefinite until deliberately marked off, with God the Creator as its overall dynamical object in the infinite past and God completely revealed as its overall final interpretant in the infinite future. (shrink)

The results of four experiments provide evidence for controlled processing in the absence of awareness. Participants identified the colour of a neutral distracter word. Each of four words was presented in one of the four colours 75% of the time or 50% of the time . Colour identification was faster when the words appeared in the colour they were most often presented in relative to when they appeared in another colour, even for participants who were subjectively unaware of any contingencies (...) between the words and the colours. An analysis of sequence effects showed that participants who were unaware of the relation between distracter words and colours nonetheless controlled the impact of the word on performance depending on the nature of the previous trial. A block analysis of contingency-unaware participants revealed that contingencies were learned rapidly in the first block of trials. Experiment 3 showed that the contingency effect does not depend on the level of awareness, thus ruling out explicit strategy accounts. Finally, Experiment 4 showed that the contingency effect results from behavioural control and not from semantic association or stimulus familiarity. These results thus provide evidence for implicit control. (shrink)

I argue against the claim that it is trivial to state that Sidgwick used the method of wide reflective equilibrium. This claim is based on what could be called the Triviality Charge, which is pressed against the method of wide reflective equilibrium by Peter Singer. According to this charge, there is no alternative to using the method if it is interpreted as involving all relevant philosophical background arguments. The main argument against the Triviality Charge is that although the method of (...) wide reflective equilibrium is compatible with coherentism (understood as a form of weak foundationalism) as well as moderate foundationalism, it is not compatible with strong foundationalism. Hence, the claim that a philosopher uses the method of wide reflective equilibrium is informative. In particular, this is true with regard to Sidgwick. (shrink)

Das erste systematische Hauptwerk Gustav Teichmüllers, Die wirkliche und die scheinbare Welt. Neue Grundlegung der Metaphysik aus dem Jahr 1882, ist einer der bedeutenden philosophischen Entwürfe seiner Zeit und zugleich eine Gründungsschrift des philosophischen Personalismus. Teichmüller kritisiert darin die Selbstvergessenheit der philosophischen Systeme, die nur die sinnlichen und abstrakten Inhalte des Bewusstseins beachteten, diese durch Projektion externalisierten und zur Realität erklärten und darüber das Ich vergässen, das diese Inhalte denkt und zum Gegenstand seiner Gefühle und Handlungen macht. Er versucht (...) zu zeigen, dass sich die Begriffe von Sein und Substanz dem unmittelbaren Wissen des Ich von sich selbst verdanken und nur auf seelische Individuen wie das Ich rechtmässig anwendbar sind. Diese seien die einzige Wirklichkeit. Ihre Wechselwirkung erzeuge aber die sinnlichen Empfindungen. Aus diesen konstruierten sie mit Hilfe der perspektivischen Anschauungsformen von Zeit, Raum, Bewegung und Ding die materielle Welt, die nur durch Projektion scheinbare Wirklichkeit erhalte. Mit seiner Lehre der Relativität von Zeit und Raum nimmt Teichmüller Grundgedanken der Relativitätstheorie Einsteins vorweg. Das Werk zeichnet sich durch hohes Methodenbewusstsein, Scharfsinnigkeit und Systematizität der Argumentation, herausragende philosophiehistorische Fundierung und interdisziplinäre Kenntnisse aus. (shrink)

The biggest benefit of dual-process theory lies in its role as a benchmark theory that, regardless of its empirical plausibility, serves as a starting point for better and more domain-specific models. In this sense, dual-process theory is the Barbapapa of psychological theory – a blob-shaped creature that can be reshaped and adapted to fit in the context of any human behavior.

Current debates about reasons and reasoning often draw comparisons between epistemic and practical reasons and reasoning and presuppose substantial unity between the practical and epistemic domains. This stance seems to conflict with a stark Humean contrast between the two domains: With respect to practical reasons and reasoning, Hume highlights the role of impressions, especially the passions, in motivating and rationalizing action, while apparently downplaying the potential relevance of beliefs, reason, or reasons. With respect to epistemic reasons and theoretical reasoning, he (...) urges us to proportion our belief to the evidence (EHU 10.4), which suggests a significant epistemic role for evidential reasons. My contribution ar-gues that there is nonetheless a convincing and interesting unified Humean account of reasons and reasoning across both domains. To present my case, I first narrow down the unity claim that I am interested in. I then closely engage with Hume’s claims in epistemology, the philos-ophy of action, and metaethics to develop the unified Humean account. (shrink)

Artificial intelligent (AI) systems used in medicine are often very reliable and accurate, but at the price of their being increasingly opaque. This raises the question whether a system’s opacity undermines the ability of medical doctors to acquire knowledge on the basis of its outputs. We investigate this question by focusing on a case in which a patient’s risk of recurring breast cancer is predicted by an opaque AI system. We argue that, given the system’s opacity, as well as the (...) possibility of malfunctioning AI systems, practitioners’ inability to check the correctness of their outputs, and the high stakes of such cases, the knowledge of medical practitioners is indeed undermined. They are lucky to form true beliefs based on the AI systems’ outputs, and knowledge is incompatible with luck. We supplement this claim with a specific version of the safety condition on knowledge, Safety*. We argue that, relative to the perspective of the medical doctor in our example case, his relevant beliefs could easily be false, and this despite his evidence that the AI system functions reliably. Assuming that Safety* is necessary for knowledge, the practitioner therefore doesn’t know. We address three objections to our proposal before turning to practical suggestions for improving the epistemic situation of medical doctors. (shrink)

Wenn wir Peter Singers Konklusion in „Famine, Affluence, and Morality“ (1972) akzeptieren, dann handeln wir im Alltag sehr viel häufiger falsch, als es uns lieb ist. Anstatt über die Natur von Altruismus zu philosophieren, könnten wir auch möglichst effektiv Hungerleidenden helfen. Ist es daher etwa moralisch verwerflich – weil egoistisch – zu philosophieren? In diesem Beitrag beleuchte ich die Gründe, die wir haben, Philosophie in den Mittelpunkt unseres Lebens zu stellen. Ich argumentiere, dass Philosophieren – genauso wie die Beschäftigung mit (...) Kunst und Wissenschaft – nur dann gerechtfertigt sein kann, wenn es praktische Gründe jenseits von Gründen des persönlichen Nutzens und der Moral gibt. Dabei schliesse ich an Susan Wolfs Idee an, dass diese Tätigkeiten ein Leben mit Sinn erfüllen können. Es bleibt jedoch offen, ob in einer Welt voller Ungerechtigkeit die moralischen Gründe gegen das Philosophieren (und für andere Handlungsoptionen) nicht dennoch überwiegen. (shrink)

This volume features a collection of essays on consciousness, which has become one of the hot topics at the crossroads between neuroscience, philosophy, and religious studies. Is consciousness something the brain produces? How can we study it? Is there just one type of consciousness or are there different states that can be discriminated? Are so called "higher states of consciousness" that some people report during meditation pointing towards a new understanding of consciousness? Meditation research is a new discipline that shows (...) new inroads into the study of consciousness. If a meditative practice changes brain structure itself this is direct proof of the causal influence of consciousness onto its substrate. If different states of consciousness can be linked with properties and states of the brain this can be used to study consciousness more directly. If the sense of self is modifiable through meditative techniques and this can be objectively shown through neuro-imaging, this has profound implications for our understanding of who we are. Can consciousness, in deep states of meditative absorption, actually access some aspect of reality which we normally don't? Meditation research can potentially foster us with a new access to the phenomenological method in general. This has even been branded with a new catch-phrase: Contemplative Science. It brings together the most modern neuroscientific approach and the most advanced phenomenological methodology of studying the mind from within, through highly skilled self-observation that has gone through many thousand hours of honing the capacity to look carefully, without distraction. This book addresses these issues by bringing together some of the leading researchers and thinkers in the field. The scope of the volume reaches from first person neuroscience to Indian philosophy, from pedagogic applications to epistemological aspects and from compassion meditation to the study of brain activity. (shrink)

Commentary and notes on Plato's Republic. The text of the Republic is not included.

Verschwindet die Religiosität in der Moderne oder ist im Gegenteil eine Rückkehr der Religionen zu verzeichnen? Das Handbuch beleuchtet die Dialektik von Säkularisierung und Revitalisierung der Religionen aus philosophischer, soziologischer und religionswissenschaftlicher Perspektive. Vorgestellt werden grundlegende Konzepte, z. B. von Durkheim, Weber, Habermas, Blumenberg und Luhmann. Der zweite Teil untersucht Begriffe wie das Böse, das Heilige, Pluralismus etc. in ihrer Bedeutung im Kontext der Säkularisierung. Abschließend geht es um Konflikte wie Glauben und Wissen, Religion und Menschenrechte oder Säkularisierung und die (...) Weltreligionen. (shrink)

This brief text assists students in understanding Hume's philosophy and thinking so that they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the "Wadsworth Philosophers Series,", ON HUME is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers sufficient insight into the thinking of a notable philosopher better enabling students to engage in the reading and to (...) discuss the material in class and on paper. (shrink)

In these essays, appearing for the first time in English, Gadamer addresses practical questions about recent politics in Europe, about education and university reform, and about the role of poetry in the modern world. This book also includes a series of interviews that the editors conducted in 1986. Gadamer elaborates on his experiences in education and politics, touching on the collapse of the Weimar Republic, the early Frankfurt School, Heidegger and the Nazis, university life in East Germany, and the prospects (...) for Europe in the coming years. Hans-Georg Gadamer was probably Heidegger’s leading interpreter in Germany, and in the 1950s and 1960s he became the world’s leading exponent of hermeneutics. His hermeneutical theory explains how it is that ancient art and philosophy still speak to us today. His influential idea of the “fusion of horizons” also shows how it is that we understand what is remote form our own culture. (shrink)

The present volume contains 14 contributions presented at a colloquium on "Structure and Approximation in Physical Theories" held at Osnabruck in June 1980. The articles are presented in the revised form written after the colloquium and hence also take account of the results of the discussion at the colloquium. It is a striking feature that the problem of approximation in physical theories has only recently found some attention in the philosophy of science, although the working physicist is con stantly confronted (...) with those questions. No interesting theory of exact science exactly fits its experimental data; almost every relation between different theories is an approximate one. There fore an adequate reconstruction of physical theories must take into account and conceptualize the moment of approximation. The majority of the articles in this book is centered around this subject. There are at least two elaborate, 'structuralistic' approaches to the formalization of physical theories in which the aspect of approximation has been incorporated: the approach due to P. Suppes, J. Sneed, W. Stegmuller ("S-approach") and the approach of G. Lud wig and his co-workers ("L-approach"). The articles in this book correspondingly fall into three classes: presentation, elaboration and critique of the L-approach [Hartkamper/Schmidt, Ludwig, Neumann, Werner, Schmidt, Mayr, Kamiah, Majer, Grafe] or of the S-approach [Moulines, Balzer, Cooke], and articles referring to both approaches or concerned with related matters [Scheibe, Pfarr, Castrigiano]. Of course, this is only a rough classification and each article must be appraised in its own right. (shrink)

Der Psychiater und Philosoph Karl Jaspers hinterließ eine große fachliche und persönliche Korrespondenz, die historisch vom Untergang des Kaiserreichs bis zur Etablierung der Bundesrepublik reicht. Diese kritische und kommentierte Edition vermittelt ein umfassendes Bild dieses Denkers. Briefpartner dieses Bandes:Gustav Bally, Kurt Beringer, Ludwig Binswanger, Eugen Bleuler, Max Born, Albert Fraenkel, Viktor E. Frankl, Robert Gaupp, Wolfgang Gentner, Hans Walter Gruhle, Willy Hellpach, Jakob Klaesi, Ludwig Klages, Kurt Kolle, Ernst Kretschmer, Arthur Kronfeld, Willhelm Mayer-Gross, Alexander Mitscherlich, Rudolf Nissen, Franz Nissl, (...) Curt Oehme, Wolfgang Pauli, Oskar Pfister, Hans Prinzhorn, Werner Scheid, Gerhard Schmidt, Kurt Schneider, Johannes Heinrich Schultz, Albert Schweitzer, Hugo Spatz, Georg Stertz, Hans Jörg Weitbrecht, Carl Friedrich v. Weizsäcker, Viktor v. Weizsäcker, Albrecht Wetzel, Karl Wilmanns, Richard Woltereck, Jürg Zutt. (shrink)

Kant’s duties of love include the duties of beneficence, gratitude, and sympathetic participation. But what is it that allows Kant to bring such seemingly quite heterogeneous duties under one concept, especially under the concept of love? I will argue that it is benevolence as an essential element of love that takes on this unifying role. In order to understand this role of benevolence as the unifying element of the three duties of love, the concept of benevolence will first be analyzed (...) (part 1). Against this background, all three duties of love are then reassessed. Beneficence will be shown to be a proactive form of benevolence (part 2), gratitude to be a reactive form of benevolence (part 3), and sympathetic participation is understood as a form of reciprocal benevolence (part 4). (shrink)

Current Generative Artificial Intelligence models have become incredibly close to the human level of linguistic and artistic excellence, defying our conception of artworks as uniquely human products, resulting in an authorship problem, i.e., whether artificial agents can be regarded as genuine authors of their products. This paper provides a definition of institutional authorship to evaluate this possibility, using John Searle’s Speech Act Theory and Theory of Institutions. To apply the definition, we focus on artistic cases, assuming the institutional theory of (...) art. According to the institutional authorship definition proposed, authorship is the product of an agent’s declarative acts in the context of relevant institutions granting the agent’s deontic powers for performing such acts. These acts depend on sincerity conditions encompassing intentional states, which bind the product with an agent. We conclude that artificial agents cannot satisfy the institutional definition of authorship due to their inability to be institutional agents, meaning they cannot be authors. (shrink)