Nach der Meinung das Verfassers bezieht sich heute der Streit zwischen der Philosophie und der Theologie auf den Menschen und nicht - wie in der Yergaxgenheit - auf Gott. Aufgrund dieser These wird die späte Abhandlung von Luther “Disputatio de homine" erörtert. An Hand de Vernunft ist die philosophische Anthropologie nur imstande eine Bestimmung des Menschen als einer weltlichen Ezietans zu geben. In der theologischen Anthropologie wird der Mensch als "pura materis Dei" verstanden. Es ist auch keine Begriffsbestimmung des menschlichen (...) Seins; es wird darin nur die Abhängigkeit des Menschen von Gott ausgedrückt. Die leitende Stelle wird der theologischen Anthropologie zugeteilt und nicht der Wissenschaft, die unfähig ist, Grundprobleme das menschlichen Seins zu lósen. (shrink)

ZUSAMMENFASSUNGRudolf Otto hat sich – was weithin unbekannt geblieben ist – mehrfach mit »Darwinismus« auseinandergesetzt. Er sah in ihm eine Gefahr für Geist und Frömmigkeit, lehnte ihn aber keineswegs in Bausch und Bogen ab. Er hielt ihn für begrenzt und wenig plausibel; ihm gegenüber sei auf der Eigenständigkeit des Geistigen zu bestehen. Otto wendet sich gegen Naturalismus und Supranaturalismus. Der Religion gehe es um »Teleologie«; ohne »Teleologie« hänge die Deszendenztheorie sozusagen in der Luft. Er wirbt für eine Doppelperspektive, ohne zu (...) berücksichtigen, dass Teleologie als solche kein theologisches Argument sein kann. Angesichts der heute verschärften Fragestellung eines »neuronalen Darwinismus« muss die Verhältnisbestimmung zur Religion innerhalb des Evolutionsdenkens gesucht werden: Religion als Schutz der biologischen und kulturellen Evolution vor sich selbst.SUMMARYAlthough it has generally gone unremarked, Rudolf Otto several times took up the discussion about “Darwinism”. He saw in it a danger for spiritual life and piety while at the same time he by no means rejected it altogether. Regarding it as plausible to a certain, limited extent, he considered it necessary at the same time to insist on the autonomy of the spiritual. Otto takes a position against naturalism and supernaturalism. In religion, he argues, it is a question of “teleology”, and without teleology the theory of descent hangs, so to speak, in the air. He calls for a double perspective, while overlooking that teleology as such cannot be a theological argument. In view of today's increasingly sharply focused “neuronal Darwinism” we need to seek to position religion within evolutionary thought: i.e. religion as the protection of biological and cultural evolution from itself. (shrink)

What is health? This question figures prominently in several ethical, medicinal and psychological issues. Against this background the paper investigates the definition and the understanding of health in Karl Barth‘s dogmatics in its theological framework. The reconstruction provides a model of health, which allows treating contemporary issues, because it presents a dynamic and relational model with several dimensions, including the dimension of will. The will to health, though depending on somatic, psychic and social conditions, plays an important role in (...) handling with diseases, in living with imperfections and in supporting healthy lifestyle and preventive measures. This will must be interpreted as the will and the power to be a human being with its gifts and limits. (shrink)

Summary Language games can be opening and narrowing. On the base of this double sense my paper compares the language game of divine love according to Franz Rosenzweig and Karl Barth. They were contemporaries not only regarding their early publications. Both discovered revelation in the face of liberal theology which regarded it as a problematic, mythological concept. However, this similarity is contradicted by difference, based in the Christological dogma which can have a tendency to narrow the common basis of (...) the two authors’ theological language game. There is also an anachronism, brought about by Rosenzweig’s anticipation of the concept of analogy which Barth came to years later. The emphasis of my paper lies on the question how the opening function of theological language games can be promoted. In Rosenzweig’s “speaking thinking” there can be found a trace to an answer. (shrink)

English summary: Friedrich Schleiermacher's work as a theologian and Plato scholar marked the start of a new epoch: as a system-forming philosopher, he claimed independent validity, and as church politician, educational policy-maker, and academic theorist, he was one of the most important figures during the Prussian reforms, whose contributions to pedagogy remain influential to this day. This volume provides a clear-sighted overview of the various stages in Schleiermacher's life (1768-1834), with each contribution portraying his fields of work and their contexts, (...) placing his literary work and conceptions in the framework of the respective contemporary debates. Important stages in Schleiermacher reception and impact history are likewise considered. The authors' diverse approaches to interpreting and understanding his output mean that the Guide to Schleiermacher offers concentrated insight into the consensus on and controversies in current Schleiermacher research. German description: Friedrich Schleiermacher (1768-1834) hat als Theologe, aber auch als Plato-Forscher Epoche gemacht; als systembildender Philosoph erhob er selbstandigen Geltungsanspruch, als Kirchen- und Bildungspolitiker sowie als Theoretiker der Universitat gehorte er zu den wichtigsten Akteuren der preussischen Reformen, und seine Beitrage zur Padagogik wirken bis heute nach. Die Gliederung des Handbuchs folgt grob Schleiermachers Lebensstationen. Die einzelnen Beitrage schildern seine Arbeitsfelder und -kontexte und stellen seine literarischen Arbeiten und Entwurfe in den jeweiligen zeitgeschichtlichen Debattenlagen dar. Auch wichtige Stationen seiner Wirkungs- und Rezeptionsgeschichte werden thematisiert.Die Autorinnen und Autoren der Beitrage verfolgen ganz unterschiedliche Interpretations- und Deutungsansatze. Deshalb bietet das Handbuch auch einen konzentrierten Einblick in den gegenwartigen Stand der Schleiermacher-Forschung mit ihren Konsensen und ihren Kontroversen. Mit Beitragen von: Christian Albrecht, Andreas Arndt, Bernd Auerochs, Ulrich Barth, Albrecht Beutel, Georg Eckert, Hermann Fischer+, Ursula Frost, Albrecht Geck, Simon Gerber, Wilhelm Grab, Peter Grove, Matthias Heesch, Eilert Herms, Kirsten Huxel, Walter Jaeschke, Lutz Kappel, Hans-Martin Kirn, Dietz Lange, Inken Madler, Helmut Merkel, Martin Ohst, Claus-Dieter Osthovener, Hermann Patsch, Reiner Preul, Andreas Reich, Joachim Ringleben, Jan Rohls, Martin Rossler, Dirk Schmid, Friedemann Voigt, Folkart Wittekind, Matthias Wolfes. (shrink)

Hans-Martin Sass, Honorary Professor of Philosophy. Founder and board member of the Centre for Medical Ethics, Bochum, Germany. Honorary Senior Research Fellow at Kennedy Institute of Ethics at Georgetown University, Washington, DC. Honorary Professor of the Bioethics Research Centre, Beijing. He has written more than 60 books and pamphlets, more than 250 articles in professional journals. Editor of the Ethik in der Praxis/ Practical ethics, Muenster: Lit. Founder and co-editor of the brochures “Medizinethische Materialien”, Bochum: ZME. He has (...) lectured in Argentina, Austria, Belgium, Bulgaria, Brazil, Canada, Croatia, the Chech Republic, India, Iran, Israel, Italy, Japan, France, the Netherlands, the Philippines, Poland, Portugal, Russia, Spain, Switzerland and Taiwan. The interview devoted to exposition of the concept of bioethics in America and Germany, as well as the professor`s attitude to the idea of the integrative concept of bioethics. The concept of integrative bioethics has been developed in different countries, a component of this concept is the idea of the need for discussion on bioethics in various sectors of society. Equally important in this concept are the definitions of bioethics and the bioethical imperative proposed by Fritz Jahr in 1926. The scientist`s article, which was discovered in 1997, contains a new format of bioethical ideas, as well as a valuable opportunity to enhance understanding the term of bioethics as an integrative science. Interview has been conducted by Hanna Hubenko as a part of the joint international course «Integrative Bioethics». At the meeting it was discussed the experience of cooperation and plans for the future. Cooperation and feedback between scientists remains an unconditional prerogative, also in a pandemic situation. (shrink)

Keine ausführliche Beschreibung für "Martin Heidegger" verfügbar.

The biological impact of electromagnetic radiation on humans and other living beings still is controversial and inconclusive. In 1935 Albert Einstein called such an impact ‘fake news’, probably using the prestige of the Nobel Price as a powerful placebo. How should he and we deal with issues of electrosmog, placebo effects, and fake news today?

First publication of a letter of Albert Einstein to Hans Vaihinger, dated May, 1919, concerning Vaihinger's concept of "Fiktionen", the role of Geometry in Poincaré's system, and the importance of "real culture" in the intellectual's style of life. The letter is introduced and annotated.

In der modernen Medizin kommt es zunehmend zu Entscheidungskonflikten zwischen Intervention und Interventionsverzicht dort, wo nicht die medizinisch-technischen Möglichkeiten handlungsleitend sein sollen, sondern die am individuellen Patientenwohl sich orientierende bioethische Prognose entsprechend den klassischen arztethischen Prinzipien des primum nil nocere und des salus aegroti suprema lex. Schadensverbot und Heilauftrag sollen nicht heteronom und uniform vorgegeben werden, sondern sich am Willen des Patienten orientieren. Nicht selten macht jedoch die Ermittlung des mutmaßlichen Patientenwillens große Schwierigkeiten, vor allem bei Demenz, Koma, schwerem Trauma (...) und Multimorbidität in der Nähe des Todes. Vorsorgliche Betreuungsvollmachten und Behandlungsverfügungen, fälschlich oft 'Patiententestament' genannt, sind als Instrumente für stellvertretende Entscheidungen und zur Ermittlung des Patientenwohles in solchen Situationen vorgeschlagen worden. Der Beitrag analysiert die entscheidungstheoretischen, ethischen, rechtlichen und medizinischen Aspekte prospektiver Entscheidung über eine medizinische Behandlung in einem transkulturellen und interdisziplinären Vergleich von Entscheidungen und Diskussionen in den USA, Japan und der Bundesrepublik Deutschland. Es werden verschiedene Modelle und Betreuungsverfügungen mit unterschiedlicher rechtlicher und medizinischer Validität und Präzision sowie unterschiedlicher kultureller und individueller Akzeptanz entwickelt und diskutiert. (shrink)

Karl Theodor Bayrhoffer was born in Marburg Germany on October 14, 1812. Bayrhoffer first taught philosophy at Marburg University, there becoming a Full Professor in 1845. But in 1846, having been suspended from his teaching by reason of his politically free-thinking activities on behalf of the atheistic Lichtfreunde movement, he entered into Hessian politics, becoming - during its last week - the President of the Hesse Electorial Council. To escape political persecution in the period of the 1848 revolution, he, his (...) wife, and their six children emigrated to the United States in 1852. He purchased a farm of 140 acres in Jordan, Green Country, Wisconsin. The following year, his wife died. He soon remarried to a Charlotte Draz, who lived until 1864, being survived not only by her husband but by their two children. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Clinic as Testing Ground for Moral Theory: A European ViewHans-Martin Sass (bio)A Philosopher’s View of Theory in the Clinical SettingThe clinic is a testing ground for theories. I am not clinician; I am a philosopher who has been in the clinic only as a patient or as an ethicist who never has had the final word nor was ever intended to have the final word. I have (...) learned that in the clinical setting general norms and conceptualizations in the Kantian sense must be tailored to real-life situations. From the philosophical schools of analytical reasoning, I learned the skills needed to analyze words and meanings and to dissect problems and so-called “solutions.” But even more impressive are the methodological skills of differential diagnosis, looking at medical problems from different angles and using different methods and instruments. The detail- and patient-oriented work of the clinician provides an excellent model of methodological clarity and professional devotion for a philosopher who assists those working for the “good of the patient.” That model has led to the development of what I call a theory and methodology of differential ethics. [End Page 351]Differential ethics is normative ethics, as it does not give up norms in favor of situational utility. Differential ethics does not venture out empty-handed in order to explore and find principles pre-existing in a given situation; rather it brings basic values and principles along with it and tries to discover the shape they must take and the priority they must be given in the situation at hand. Differential ethics differentiates between general norms and mid-level principles, virtues, and visions that must be introduced and protected effectively and specifically according to different scenarios (Sass 1993). From this European point of view, I shall briefly explain my position and comment on (1) the controversy between principlism and virtue theory, (2) differentiating and balancing, and (3) the importance of trust, both as a principle and as a virtue in the clinical setting.Principlism Versus Virtue Theory: A Mistaken ControversyFrom a European perspective, I find that the debate between the schools of virtue-theory and principlism in the United States is a mistaken controversy. The real conflict between the schools of thought is not methodology, but content. Tom Beauchamp (1995) gives examples of how one language or method can be translated into the other, and Edmund Pellegrino and David Thomasma (1988, p. 206) have formulated a rule for the virtuous physician that, in the language of principlism, reads “respect for autonomy,” but in the language of virtue theory reads “To assist my patients to make choices that coincide with their own values or beliefs, without coercion, deception, or duplicity.”In different situations, however, some systems of reference are more authoritative and effective than others. Appealing to professional virtues would be the most efficacious way to address an audience coherent in attitudes and concerned about personal character. Reaffirmation of personal and professional obligations in secular fraternities or religious communities works best when it includes an appeal to virtues in the language of the humanist tradition, moral theology, or professional ethics.But there are other situations in which authoritative attitudes and expectations are absent and society in general is searching for common, often dormant, principles that will hold it together whatever specific disagreements arise. Such a situation was present in 1978 when the Belmont Report (National Commission 1978) presented principles—respect for autonomy, nonmaleficence, beneficence, justice—and not virtues to guide moral and political reflections on and reactions to the ethical, legal, and social implications of modern biomedicine in a multi-faceted and multi-cultural society.The formal difference between the systems of principlism, virtue theory, and value theory becomes even less important when clinical-ethical questionnaires are used to understand specific scenarios or cases and to assess different options for proceeding. Thus, my first thesis is: Case discussion, scenario assessment, [End Page 352] and open questionnaires, rather than definite guidelines, bridge the difference between virtue theory and principlism, since such processes can employ any one language or a combination of all three.Differentiating and BalancingMy second thesis is: Whatever system of reference is used... (shrink)

Biotopes and Bioethics are highly complex and adaptable systems of Bios. Individual bios is terminal, but the stream of Bios goes on. Basic properties of Bios such as communication and cooperation, competence and competition, contemplation and calculation, compassion and cultivation come in different shades of light and dark in individuals and species, in history and ecology. Hans-Martin Sass discusses the territories of Bios and Bioethics, based on his involvement in decades of consulting in academia, business and politics. Special (...) attention is given to the vision and role of Bioethics in research and training, in religious and cultural traditions, and in the survival, happiness, and health of corporate, social and political bodies. Hans-Martin Sass is Senior Research Scholar Emeritus at Georgetown University, Washington DC, and Professor Emeritus of Philosophy at Ruhr University, Bochum. (Series: Practical Ethics - Studies / Ethik in der Praxis - Studien, Vol. 40) [Subject: Bioethics]. (shrink)

It is generally understood that Hegel’s influence in the United States was more or less restricted to the field of speculative philosophy. The philosophical importance of the St. Louis movement and The Journal of Speculative Philosophy is well known, just as Hegelian relationships to the New England Transcendentalists. Loyd D. Easton’s pioneering book Hegel’s First American Followers, described the independent Hegelian discussion in mid-nineteenth century Ohio. John B. Stallo and August Willich demonstrated clearly that under totally different cultural, social and (...) political preconditions than in Europe, controversial Hegelian concepts of state and society could yet be developed. Until now, however, it has not been noted that in the 1850’s there was, for a short time, a small, but significant expression of Hegelianism in the Texas Hill Country southwest of Austin, at Sisterdale, Comal County. Only some historians in the field of early Texas history have noticed that among the “lateinische Bauern” who emigrated in 1849/50 to Texas there was the Hegelian Ernst Kapp, a well-known author in the field of environmentology [Erdkunde], who settled in Sisterdale in 1849. (shrink)

This paper reviews the usefulness of bioethical instruments such as the informed consent principle to handle ethical and political challenges of clinical trials in genotyping and DNA-banking and discusses an informed request model as well as other contractual relations between research institutions, patients, and their families.

Genetic knowledge is a civil right and a civil obligation. New genetic knowledge in individual health risk prediction and prevention and new pharmacogenetic opportunities for developing more efficacious individualized drugs broaden human and civil rights for better health and health care. Public health policy has yet to develop and provide programs in genetic information and consultation together with other health risk information and health literacy education. Data availability and genetic knowledge will make citizens more competent partners in health risk management. (...) As with all information, abuse and manipulation of genetic information cannot be excluded; but health education as an essential part of public health services will empower citizens to better care for their own and their families health. Existing cultural and ethical principles, laws and regulations need to be reviewed and modified in order to prevent and fight illegal or immoral use of genetic information. The promotion of genetic knowledge allows for a new model of social contract as health care contract between citizens, health care experts, and society. (shrink)

I will present evidence that nature does not optimize in the sense of Fermat's principle of least time, contrary to what Schoemaker's unintentionally ambiguous exposition might suggest. First, Huygens' principle, an alternative nonteleological account of Snell's law, is outlined. Second, I confront Fermat's principle with a substantive conceptual problem.