Bd. 1, Pt. 1. Philosophie in Österreich (1400-1650); Vom Konstanzer Konzil zum Auftreten Luthers; Vom Beginn der Reformation bis zum Westfälischen Frieden / Michael Benedikt, Reinhold Knoll, Josef Rupitz (Hg.) -- Bd. 1, Pt. 2. Die Philosophie in Österreich zwischen Reformation und Aufklärung (1650-1750); Die Stärke des Barock / Michael Benedikt, Reinhold Knoll, Josef Rupitz (Hg.) -- [2. Bd.]. Österreichische Philosophie zur Zeit der Revolution und Restauration, 1750-1820 / Michael Benedikt (Hg.). -- 3. Bd. Bildung und (...) Einbildung; Vom verfehlten Bürgerlichen zum Liberalismus; Philosophie in Österreich (1820-1880) / Michael Benedikt, Reinhold Knoll (Hg.) -- Bd. 4. Anspruch un Echo / Michael Benedikt, Endre Kiss, Reinhold Knoll (Hg.) -- Bd. 5. Im Schatten der Totalitarianismus : vom philosophischen Empiricismus zur kritischen Anthropologie : Philosophie in Österreich, 1920-1951 / Michael Benedikt, Reinhold Knoll, Cornelius Zehetner (Hg.) -- Bd. 6. Auf der Suche nach authentischem Philosophieren : Philosophie in Österreich, 1951-2000 / Michael Benedikt ... [et al.] (Hg.). (shrink)

Background: A number of meta-analyses of mindfulness have been performed, but few distinguished between different facets of mindfulness, despite it being known that facets of mindfulness behave differently in different populations; and most studied the outcome of interventions, which tend to involve additional ingredients besides mindfulness. Furthermore, there has recently been some concern regarding possible publication bias in mindfulness research. -/- Objective: Systematic review and meta-analysis of the relationship of different facets of mindfulness with various outcomes, taking into account possible (...) moderators, and controlling for publication bias using a method appropriate given the substantial heterogeneity present. -/- Methods: Random effects meta-analysis with a number of robustness checks and estimation of the possible impact of publication bias on the results. Included are all studies that report correlations of outcomes with all five FFMQ facets, in English, French, German, or Spanish. -/- Study Registration: PROSPERO International prospective register of systematic reviews ID=CRD42016041863. -/- Results: For the designated primary measure (SWLS) estimated correlations were: 0.15 [0.07, 0.22] for the Observing facet, 0.31 [0.27, 0.36] for Describing, 0.35 [0.31, 0.38] for Acting-with-Awareness, 0.30 [0.10, 0.47] for Non-judging and 0.28 [0.18, 0.37] for Non-reacting. Grouping all desirable outcomes together, Describing has the highest zero-order (though not partial) correlation; Non-judging the highest effect on avoiding undesirable outcomes. Results seem to be reasonably robust even to severe publication bias. (shrink)

One of the great Catholic philosophers of our day reflects on the way language has been abused so that, instead of being a means of communicating the truth and entering more deeply into it, and of the acquisition of wisdom, it is being used to control people and manipulate them to achieve practical ends. Reality becomes intelligible through words. Man speaks so that through naming things, what is real may become intelligible. This mediating character of language, however, is being increasingly (...) corrupted. Tyranny, propaganda, mass-media destroy and distort words. They offer us apparent realities whose fictive character threatens to become opaque. Josef Pieper shows with energetic zeal, but also with ascetical restraint, the path out of this dangerous situation. We are constrained to see things again as they are and from the truth thus grasped, to live and to work. (shrink)

The desire to experience emotions is widely considered to be a key motivation for media use, especially for the use of media entertainment. But what exactly do people seek when they seek emotions? What kinds of gratifications do they obtain from the experience of emotions during media use? An overview of research on emotional gratifications shows that emotions can be gratifying in multiple ways – ranging from simple hedonistic gratifications to more complex gratifications such as feeling competent or morally good. (...) An integrative framework is outlined that aims at a more systematic understanding of emotional gratifications and their influence on selective media use. We suggest that different aspects of an emotion's gratification potential are appraised simultaneously, and integrated into a holistic appraisal outcome that can be conceptualized as ‘meta-emotion’. Meta-emotions guide the recipient's intuitive decision to accept, or reject a media offer's invitation to experience emotions. (shrink)

The discussion of whether people understand themselves and others by using theories of behaviour (theory theory) or by simulating mental states (simulation theory) lacks conclusive empirical evidence. Nichols et al. (1996) have proposed the Langer effect (Langer, 1975) as a critical test. From people's inability accurately to predict the difference in the subjective value of lottery tickets in choice and no‐choice conditions, they argued that people do not simulate behaviour in such situations. In a series of four experiments, we consistently (...) failed to replicate the original difference between choice and no‐choice under the conditions used by Nichols et al. We conclude that the replicability of the effect depends on an unknown combination of factors. As long as the target effect is not better understood and under better experimental control, it is difficult to use it as a yardstick against which the accuracy of simulation can be assessed. (shrink)

Kümmert euch nicht um Sokrates. Drei Fernsehspiele - Die Figur des Sophisten in den platonischen Dialogen (unveröffentlicht) - Kallikles: Der Mensch ohne Wahrheitsverhältnis - Der gerechtfertigte Praktiker - Die Lernenden - Die dialogische Form der platonischen Philosophie (unveröffentlicht) - Zwei Bemerkungen über die Bauform des platonischen Symposion - "Billigkeit" in der Interpretation - Begeisterung und göttlicher Wahnsinn. Über den platonischen Dialog Phaidros - Über die platonischen Mythen.

Gibt es eine spezifische Medialität des Spiels, die es sinnvoll macht, das Verhältnis jeden Ereignisses zu seiner Umgebung als Spiel zu beschreiben? In welcher Weise können Technik, Spiel und Ästhetik neu gedacht werden? Immer dann, wenn Technik mit mechanischen Bewegungen verbunden wird, sehen wir sie im Gegensatz zum Spiel. Wenn Technik jedoch mit Ästhetik assoziiert wird, taucht das Spiel als Teil der Technik auf. Spiel bringt Dinge in Relation und verändert sie dadurch. Wenn Materie als rhythmische Bewegung gedacht wird und (...) Spiel auf Wiederholung basiert, rückt der Spielbegriff ins Zentrum einer medienwissenschaftlichen Auslegung der relationalen Beschaffenheit von Zeit und Raum. Vor dem Hintergrund der Aktualität, welche die Spieletheorien von Huizinga und Caillois in den Game Studies erlangten, unternimmt der vorliegende Band eine medienphilosophische Befragung des Spielbegriffs. Er behandelt dabei das Spiel unter Bezugnahme auf Fragen der Neuen Materialismen und wirft zugleich einen neuen Blick auf das Spiel in der Psychoanalyse. (shrink)

Volume 2 of Josef Pieper's three-part autobiography is here presented for the first time in English translation. The volume represents not just a simple continuation of a seamless story. The first volume dealt with Pieper's life from his birth in 1904 to the time of World War 2. The current volume deals with the post-war years, 1945-1964, offering a personal documentation of the institutional rubble through which an emerging academic and philosopher had to find his way. This included finding (...) work, re-establishing himself in the family home, completing his academic education, and beginning to teach philosophy in a climate of despair and disillusionment. In this context, the quintessential Pieper emerges. His positive philosophy of being, firmly based on Plato and Thomas Aquinas, finds extraordinary resonance with students, who flock to his lectures in surprising numbers -- seeking and finding a positive way forward. His dedication to training teachers sees him declining higher academic posts in Germany in favor of work which, though less lucrative and more obscure, he considered more fruitful. These years are also marked by his fiercely independent stance over against the Catholic hierarchy -- despite his staunch adherence to the tradition values of Christianity. His popularity as a philosopher and teacher quickly spread to America, where he was invited to teach at famous universities. His fame led to further travels -- to Switzerland, England, France, Spain, India, China, Saigon, and Thailand. Such travels enriched his thinking and nourished the open-mindedness of the Western philosopher. (shrink)

"Die Hypothese eines neuen Erdzeitalters, des »Anthropozän«, wird seit ihrer Postulierung durch den Chemiker und Nobelpreisträger Paul Crutzen im Jahr 2000 intensiv diskutiert. Der Beginn des Anthropozän wird zumeist um 1800 datiert und in einen Zusammenhang mit der Industrialisierung gestellt. Seither, so die These, ist die Menschheit zu einer quasi geologischen Kraft und sind menschliche Infrastrukturen zum wichtigsten Einflussfaktor auf die biologischen, geologischen und atmosphärischen Prozesse auf der Erde geworden. Christian Schwägerl und Reinhold Leinfelder führen in ihrem Beitrag Argumente (...) und Beispiele für die langfristigen Veränderungen und für die »Reorganisation des gesamten Erdsystems« an, welche die These vom Anthropozän und der »menschgemachten« Erde stützen. In ihrem Beitrag widersprechen sie dem vorschnellen Eindruck, es handle sich bei der Idee einer neuen geologischen Erdepoche nur um einen neuen Sammelbegriff für all das, was als Umweltproblem gilt. Vielmehr betonen die Autoren auch das Potential des Menschen und seiner Technologien zur positiven Gestaltung seines Lebensraums und zur Transformation der Erde. Sie verstehen das Anthropozän nicht nur als rein physische Zustandsbeschreibung, sondern auch als gesellschaftliche Herausforderung und als Forschungsauftrag. Niels Werber setzt in seinem Beitrag an der Frage der notorischen Epochenbildung um 1800 an und kritisiert, dass der Anthropozän-Diskurs sich allein auf die vermeintliche Evidenz naturwissenschaftlicher, vor allem geologischer Daten und Zahlen verlassen würde und ausgerechnet für die Plausibilisierung des Zeitalters des Menschen Kenntnisse über den Menschen, seine Sozialordnung und Kultur offenbar nicht nötig seien. Stattdessen fordert Werber im Anschluss an Niklas Luhmann dazu auf, die Anthropozän-Hypothese als einen Beitrag zur »Selbstbeschreibung der Gesellschaft«, das heißt zur Beschreibung der Einfügung des Menschen und seiner Gesellschaft in die Welt zu verstehen. The hypothesis of a new geological era, the »Anthropocene«, is discussed intensively since its presentation by the chemist and Nobel Prize winner Paul Crutzen in 2000. The beginning of the Anthropocene is usually dated to 1800 and put into the context of the industrialization. Since then, according to Crutzen, mankind has become a quasi-geological force and human infrastructures have developed into a primary influence on the biological, geological and atmospheric processes on Earth. In their contribution, Christian Schwägerl and Reinhold Leinfelder present examples of the long-term changes and arguments for the »reorganization of the entire Earth system«, supporting the thesis of the Anthropocene and the »man-made« Earth. In their article they contradict the premature impression that the Anthropocene is nothing but a new umbrella term for everything that is considered an environmental problem. Rather, the authors emphasize the potential of man and his technologies for the positive design of his habitat and the transformation of the earth. They understand the Anthropocene not only as a description of a purely physical state, but also as a social and scientific challenge. Niels Werber puts in his contribution the notorious epoch threshold 1800 in question. Furthermore, he criticizes that the discourse of the Anthropocene relies solely on the supposed evidence of science, especially of geological data and figures, and thus neglects in its effort to describe a »geological age of mankind« precisely the emerging knowledge of man, social order and culture. Instead, Werber understands the »Anthropocene« as a contribution to the »self-description of society,« i.e. to a possible integration of mankind and society into the world.". (shrink)