Participation in victim-offender mediation can reduce the risk of reoffending. However, relatively little is known about how VOM affects the intermediate psychological changes underlying this effect. It was hypothesized that VOM increases feelings of responsibility, guilt, and shame among offenders as well as empathy toward the victim. It was also expected that VOM leads to feelings of moral failure among offenders, increasing their intention to desist, and improving their relation with the victim, relatives, and community. Lastly, it was hypothesized that (...) offenders may experience reduced rejection, concerns about condemnation, threat to their social moral identity, and victim blame following VOM. To this end, we compared psychological changes in offenders who participated in a VOM program in the Netherlands with those of offenders who were willing to but did not participate. A quasi-experimental, pre- and postmeasure research design was used to compare these groups. Our findings tentatively suggest that offenders who participate in VOM have more responsibility-taking and victim empathy, feel more guilt and shame, and experience higher moral failure than offenders who do not participate in VOM do. Offenders also reported feeling significantly less awkward about meeting the victim again after VOM. Future research should address how and to what degree these psychological changes translate into a lower risk of reoffending. (shrink)

Unter allen Lebewesen ist der Mensch etwas Besonderes. Als Abbild Gottes sei der Mensch geschaffen, so die Bibel. Wem sie nichts sagt, auch der erfährt sich als bewusstes Ich, das zu sich selbst, zu anderen und zur Welt Stellung nehmen kann. Er ist vernünftig und frei: Person. Dem Wesen nach ist jeder Mensch Person und hat deshalb Würde. Auch, wenn Machtinteressen diese missachten. Personen sind einzig, unaustauschbar und zugleich immer schon eingebunden in ein Wir: biologisch, kulturell, rechtlich. Bevor der Mensch (...) "ich" sagen kann, steht ihm ein Du gegenüber. Als einmaliges Freiheitswesen ist er Person nur im Miteinander. Mit Beiträgen von Hanna-Barbara Gerl-Falkovitz, Johannes Hattler, Theo Kobusch, Robert Spaemann, Jakob Fortunat Stagl u. Hans Thomas. (shrink)

Social scientists usually presuppose that individual behaviour is meaningful and understandable. At the same time they aim at nomological explanations. This is criticized by some economists who recommend a hermeneutical turn to overcome the crisis in economic and sociological thinking. The author tries to show that it is counterproductive to turn to hermeneutics to solve social science problems, and that it is misleading to use Max Weber in support of this claim, because Weber's ideas are incompatible with hermeneutics a la (...) Heidegger. (shrink)

Vittorio Hösle has made the attempt to justify objective idealism by using the method proposed by Karl Otto Apel. By analysing the logical structure of his argument it is shown that this attempt has completely failed. All steps of the argument depend on conceptual confusion and other mistakes.

Ratzinger's Apology of Christianity can be characterized as an interpretation of the Bible based on spiritualist metaphysics. This paper is a critical analysis of the central theses and arguments of his book against the background of critical rationalism.

In this paper it is shown that the attempt by Gerhard Seel to give a positive solution to the problem of absolute justification of socalled practical sentences has failed. His attempts to explicate his central concepts and the conditions of adequacy of his fundamental practical sentence are analyzed in detail. And his proposals for the formulation of a sentence of this kind are shown to lead to absurd consequences, so that consistent fallibilism is saved from his attack.

Ziel der Arbeit ist die Entwicklung eines einzelnen strafrechtlichen Institutes, der Lehre vom Unrechtsbewusstsein, aus dem System der Hegelschen Rechtsphilosophie. Die Arbeit versteht sich als ein Beitrag zur Dogmengeschichte des 19. Jahrhunderts, zugleich aber auch als Versuch, das unter Strafrechtlern verbreitete Hegelbild in Frage zu stellen.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

A modest dc electric field markedly reduced the tensile flow stress at high temperatures in three polycrystalline oxides, i.e. MgO, Al2O3 and yttria-stabilized tetragonal ZrO2 (Y-TZP). The reduction in flow stress ΔσE in Y-TZP consisted of three components: (i) ΔσT due to Joule heating, (ii) a rapid, reversible component obtained in on-off and electric field step tests and (iii) the cumulative effect of the field on microstructure. Only ΔσT and occurred in MgO and Al2O3. It is concluded that results from (...) a reduction in the electrochemical potential for the formation of vacancies corresponding to the diffusion of the rate-controlling ion in the space-charge at the grain boundary. The calculated magnitude of the space-charge zone width and its temperature and solute composition dependence are in accord with theory and experiment; is attributed mainly to the retardation of grain growth by the field. The retardation could be due to one or more of the following effects of the field on the space-charge zone: (i) an increase in the segregated solute ions, (ii) a decrease in grain boundary energy and (iii) a decrease in solute ion mobility. (shrink)

Senses evolved to when the world was wild, enabling our ancestors to detect subtle passing opportunities and dangers. Senses are less useful in a tamer world, where our interactions become more and more simple information exchanges. Senses, and the instincts using them, are increasingly liabilities, demanding entertainment rather than providing useful services. The anachronism will become more apparent as virtual realities, prosthetic sense organs and brain to computer interfaces become common. Imagine reading a computer screen if your eyes and visual (...) cortex are artificial prostheses. It would be far better to bypass all the sensory processing, and insert the message from the computer directly into the thinking portions of your brain. In such manner all our senses will become obsolete, as our physical environment is inexorably refined from a rough physical place into a densely interconnected cyberspace. (shrink)

Catholic modernist John Augustine Zahm is best known for his attempt to reconcile the theory of evolution with the Christian scriptures. However, Zahm's theological method—the underlying principles and procedures in his effort to reconcile faith and science—remains largely unexamined. In this article, I analyze Zahm's theological method and submit that it is an attempt to harmonize scientific knowledge and Christian scripture through a “scientific allegory” of the bible, which takes into account the human and divine meanings of scripture, the exegesis (...) of the church fathers, and the dogmatic constitutions of the Catholic church. I compare Zahm's method with that of pioneering Catholic bible critic Marie-Joseph Lagrange, and his conception of biblical inspiration and the supra-literal sense of scripture. Through this historical investigation, I hope to contribute to the question of the relationship between modern science and Christian hermeneutics. (shrink)

Unser Handeln ist zu einem großen Teil darauf ausgerichtet, was wir von uns geben und empfangen. Im Werk Jacques Derridas werden Geben und Nehmen in ihrer Widersprüchlichkeit entfaltet. Hans Holleis zeigt, wie es die paradoxe Form der Gabe erlaubt, sie gewinnbringend auf nahe Themenfelder wie Vergebung und die Hingabe im Opfer zu übertragen: Als ob die Widersprüche unseres ökonomischen Handelns unsere Fähigkeiten zu Vergebung und aufopfernder Hingabe hervorrufen würden. Dabei wird die komplexe Sprechweise Derridas mit den Begriffsfeldern von Différance (...) und Dekonstruktion verständlich erläutert und im Kontext einer Debatte um den Begriff der Postmoderne aufbereitet. (shrink)

While monadic second-order logic (MSO) has played a prominent role in model theoretic syntax, modal logics have been used in this context since its inception. When comparing propositional dynamic logic (PDL) to MSO over trees, Kracht (1997) noted that there are tree languages that can be defined in MSO that can only be defined in PDL by adding new features whose distribution is predictable. He named such features “inessential features”. We show that Kracht’s observation can be extended to other modal (...) logics of trees in two ways. First, we demonstrate that for each stronger logic, there exists a tree language that can only be defined in a weaker logic with inessential features. Second, we show that any tree language that can be defined in a stronger logic, but not in some weaker logic, can be defined with inessential features. Additionally, we consider Kracht’s definition of inessential features more closely. It turns out that there are features whose distribution can be predicted, but who fail to be inessential in Kracht’s sense. We will look at ways to modify his definition. (shrink)

These conference proceedings consider visual and literary images of ancient Rome created by artists and scholars from Late Antiquity until the present day. The occasion for the conference was the colossal panorama Rome 312 by Yadegar Asisi that was displayed in Leipzig. The papers explore the ways and means by which the idea of Rome was developed by the individual artists and authors and transferred to the cultural context of the epoch and of the personalities involved.