In general agreement with the target article, I relate Vörös and Bitbol’s elucidation of Varelian philosophical roots of enaction to a discussion of enaction put forward by Varela’s co-authors Rosch and Thompson in their introductions to the revised edition of The Embodied Mind. I align Vörös and Bitbol’s multi-layered understanding of enaction to Rosch’s distinction between its “phase 1” and “phase 2” accounts. I consider the implications of the relationship between the pseudo-subject and the meta-subject of the enactive account of (...) mind for the general enactivist conception of science and scientific knowledge. (shrink)

This book argues that, in the development of science, three principles have been used; transparency of results; transparency of procedures; financial transparency. Though the topic of transparency has been researched from various angles by many academics, none have made a comparison between the development of science in the last 350 years and the aforementioned principles. The author uniquely explains how these elements contributed to the rapid development of science and consequently that of technology and human wellbeing and suggests legislation for (...) ensuring transparency in the public sector. In addition, this book provides numerous examples of successful new ways of using these principles in other activities in the public sector as well as possibilities of including the transparency principles from science publishing into general and internet media. (shrink)

1. Svet -- 2. Preizkušanje meja izrekljivega.

The article challenges the first premise of?speculative realism?, according to which, with Kant, the contact with the outside world was lost. Instead, it will be shown that the possibility of realism received its major impulse from two grand figures of German Idealism, from Kant as a precursor of the Romantic period and from Hegel as its, albeit critical, philosophical culmination. Based on three possible relations of knowledge to its outside, three ontologies will be distinguished, the ontology of immediacy, stretching from (...) rationalists to the last empiricists, Kant?s ontology of totalization, and, finally, Hegel?s?ontology of release? or?de-totalization?. As opposed to Descartes?s thing being constantly doubted in its existence, as opposed to Malebranche?s occasion being invariably induced by God, as opposed to Leibniz?s monad being an immediate embodiment of an idea, as opposed to Berkeley?s object vanishing when not perceived, and as opposed to Hume?s world lacking necessity, Kant philosophically warranted a world that does not have to be perpetually verified and can, hence, exist devoid of ideas produced by God and outside the constancy of the human gaze. Kant secured the normal and necessary existence of the world behind our backs and procured us with the common-sense normality of the world, but it was only Hegel?s absolute subjectivism that granted us the first glimpses into the radical meaninglesness of the facticity. It was not until Hegel?s logic of indifference of the notion to its immediate content that an egress of the circle of Kant?s totalization was made possible. nema. (shrink)

Hegels Theorie des äußeren Staatsrechts in seinen "Grundlinien der Philosophie des Rechts" weist ausdrücklich Kants Idee eines Völkerbundes in der Schrift "Zum ewigen Frieden" als unrealistisch zurück; es gebe "keinen Prätor, höchstens Schiedsrichter und Vermittler zwischen Staaten, und auch diese nur zufälligerweise." Beide Konzepte – die Unausweichlichkeit auch gewaltsamer Konfrontationen der Staaten bei Hegel, die Möglichkeit ihrer rechtlichen Integration bei Kant – bilden den Gegenstand dieses Buchs. In den Beiträgen des Bandes geht es nicht nur um die Rekonstruktion der Theorien (...) Hegels und Kants, sondern auch um ihr Weiterdenken unter den heutigen Bedingungen der Globalisierung und asymmetrischer Kriege. Mit Beiträgen von: Samir Arnautovic, Andreas Arndt, Werner Becker, Hans-Georg Bensch, Paul Cruysberghs, Kazimir Drilo, Walter Jaeschke, Jean-François Kervegan, Heinz Kimmerle, Igor Mikecin, Vladimir Milisavljevic, Zvonko Posavec, Vahidin Preljevic, Andrzej Przylebski, Davor Rodin, Leo Šešerko und Jure Zovko. (shrink)

In the present volume, the significance of judgment for the understanding and evaluation of the interpretandum is analyzed. It is a complex endeavor in which existing forms of interpretation are examined and improved from the standpoint of the current state of research. Subjective interpretative approaches are corrected by recourse to a commonly understood truth and are judged from the standpoint of the commitment and consensus of scholars. Even if a work or an interpretandum has been understood and interpreted differently and (...) pluralistically, this does not mean that all presented and existing interpretations are equally valid, acceptable, and defensible. Therefore, it is important and necessary in any process of understanding to strive for a proper assessment of the work or interpretandum. The contributions are from the conference held at the University of Zadar, Relevance of Hermeneutic Judgment. (shrink)

Staat und Kultur treten erst zu Hegels Lebzeiten in ein Verhaltnis, das spater mit dem Begriff Kulturstaat bezeichnet werden wird. Auch gebraucht Hegel den Terminus Kultur, den Herder gerade erst im modernen Sinne gepragt hatte, so gut wie nicht. Dennoch gehort Hegel zweifellos zu denjenigen Denkern, die das Verhaltnis von Staat und Kultur der Sache nach verhandelt und neu bestimmt haben. Grundlage hierfur ist sein Begriff des Geistes, der alle Merkmale des modernen Kulturbegriffs in sich schliesst: die Umformung der Natur, (...) die Gesellschaftlichkeit und die Geschichtlichkeit. Der Staat ist zentrales Element des geistigen Prozesses und daher selbst Bestandteil von Kultur, aber nach Hegel auch deren elementare Voraussetzung. Hierdurch ist das Verhaltnis von Staat und Kultur bei Hegel hoch komplex gestaltet und mitunter im Einzelnen auch schwer zu bestimmen und spannungsreich.". (shrink)

A travers la métaphore du " Narcisse " du Caravage, l'auteur nous retrace les dérives de la culture visuelle et numérique contemporaine, en nous livrant les principales matrices philosophiques, sociales et métapolitiques de l'" occidentalo-scopie ", à savoir le mental scopique de l'Occident hypermoderne, dans lequel s'est opéré depuis la Renaissance jusqu'à nos jours une vaste mutation du "regardant" collectif et individuel. Selon l'auteur, il s'agit bien ici de la grimace du regard "occidental" contemporain, à savoir l'image spéculaire et déformante (...) qui a de la sorte aliéné et soumis l'ensemble de l'épistémè de la modernité occidentale à une pulsion scopique généralisée. (shrink)

This article explores the interplay between technê and hermeneutics within Platonic philosophy. It begins by delving into the origins of hermeneutics, stemming from the Greek term hermeneutikê technê, and how Plato’s dialogues serve as a model for philosophical hermeneutics. It discusses the practical nature of Socratic knowledge and the role of technê in Plato’s works, emphasizing the unity and diversity of virtues and the ethical implications of professional and virtuous knowledge. The article also examines the hermeneutical significance of technê in (...) Plato’s works and its influence on philosophers like Schleiermacher and Heidegger. Schleiermacher’s mistranslation of poiêsis as poetry instead of creation is highlighted, along with Heidegger’s interpretation of technê as a bringing-forth, revealing the deeper hermeneutical dimension of Platonic poiêsis. The article concludes by reflecting on the relevance of hermeneutics in our technological society, emphasizing the need to incorporate modern technology into our understanding of the world. (shrink)

In the following article, I will explain Hegel’s definition of modernity from the point of view of his understanding of “Bildung,” since this is a fundamental and newly relevant theme of Hegel’s philosophy nowadays. “Bildung” can be transliterated as education, but may also be interpreted as a general formative or developmental process, or cultivation. With the term “Bildung” Hegel also refers to the formative self-development of the mind, its coming to individual as well as collective flourishing. The objective spirit manifests (...) itself in the culture of humans. However, education in the sense of “Bildung” does not take place primarily through the transmission of information, values, norms, etc. by the teacher, but through “experience” [Erfahrung], which signifies the conflicting process by which a spiritual being discovers its own identity or self, while at the same time striving for self-consciousness, which is in the process of self-discovery. Through education, the human mind develops its capacity for understanding, reflection and judgment, and thus overcomes its natural intellectual, spiritual, normative, aesthetic, etc., poverty. (shrink)

Schlegels Theorie des Verstehens nimmt Grundgedanken der modernen philosophischen Hermeneutik vorweg. Entwickelt hat Schlegel seine 'hermeneutische Kritik' im Anschluss an die Textkritik und Hermeneutik der damaligen Altertumswissenschaft (F. A. Wolf). Mit seiner 'hermeneutischen Kritik' werden der kunstlerische Schaffensprozess und der Existenzvollzug des Menschen sowie die positive Rolle des Nichtverstehens thematisiert - Aspekte, die nicht ohne Nachwirkung auf die postromantische Entwicklung der Hermeneutik geblieben sind.

Recent years have seen a heightened focus on the study of minimal forms of awareness during sleep to advance the study of consciousness and understand what makes a state conscious. This focus draws on an increased interest in anecdotical descriptions made by classic Indian philosophical traditions about unusual forms of awareness during sleep. For instance, in the so-called state of witnessing-sleep or luminosity sleep, one is said to reach a state that goes beyond ordinary dreaming and abide in a state (...) of just awareness, a state in which one is not aware of anything else other than one’s own awareness. Moreover, for these traditions, this state is taken to be the essence or background of consciousness. Reports on such a state opens the door to exciting new lines of research in the study of consciousness, such as inquiry into the so-called “objectless” awareness during sleep—states of awareness that lack an ordinary object of awareness. In this two-staged research project, we attempted to find the phenomenological blueprints of such forms of awareness during sleep in 18 participants by conducting phenomenological interviews, informed by a novel tool in qualitative research, the micro-phenomenological interview (MPI) method. Following a phenomenological analysis, we isolated a similar phase across 12 reported experiences labelled as ‘nothingness phase’ since it described what participants took to be an experience of ‘nothingness’. his common phase was characterised by minimal sense of self—a bodiless self, yet experienced as being ‘somewhere’—, the presence of non-modal sensations, relatively pleasant emotions, an absence of visual experience, wide and unfocused attention, and an awareness of the state as it unfolded. (shrink)

The present article discusses shared epistemological characteristics of two distinct areas of research: the field of first-person inquiry and the field of quantum mechanics. We outline certain philosophical challenges that arise in each of the two lines of inquiry, and point towards the central similarity of their observational situation: the impossibility of disregarding the interrelatedness of the observed phenomena with the act of observation. We argue that this observational feature delineates a specific category of research that we call the non-trivial (...) domain. Unlike the trivial domain, non-trivial research cannot assume the view from nowhere on which the observed phenomena could be regarded as existing independently of the process of observation. Presenting first-person inquiry and quantum mechanics as two of its examples, we show that non-trivial research violates several fundamental observational presuppositions of the trivial domain, exemplified in the principles of classical physics. Drawing on Niels Bohr’s philosophy of quantum mechanics and the constructivist notion of enaction, we stress the constructive, participatory, and irreversible nature of observation in the non-trivial domain. We discuss the possibility of developing a non-representationalist epistemology of the non-trivial, and consider the implications of our discussion for research in the non-trivial domain, as well as for the general understanding of the scientific inquiry. (shrink)

Context: The enactive approach to cognition affirms the relevance of the study of lived experience within cognitive science. Problem: Taking experience as the phenomenon of investigation, while at ….

At the heart of Hegel s Aesthetics is the idea of the beautiful as unity. This unity turns fragile once the mind's self-awareness becomes conceptual and extends beyond sensory illusion. Focusing the philosophy of art on the idea of the beautiful raises a set of systematic problems, which are discussed with regard to Hegel s Aesthetics, its historical contexts, and its reception.".

In this essay, I first analyze the extension of hermeneutical interpretation in the Heideggerian sense to products of contemporary technology which are components of our “lifeworld”. Products of technology, such as airplanes, laptops, cellular phones, washing machines, or vacuum cleaners might be compared with what Heidegger calls the “Ready-to-hand” (das Zuhandene) with regard to utilitarian objects such as a hammer, planer, needle and door handle in Being and Time. Our life with our equipment, which represents the “Ready-to-hand” in Heidegger's sense (...) of the word, is determined by temporalization (Zeitigung) which cannot be separated and isolated from the wholeness of things in the world. In the second part of my paper, I explore the positive achievement of material hermeneutics (Don Ihde) with regard to its extension to technoscience and the discussion of how such hermeneutics can contribute to the preservation of our threatened lifeworld, but also to explore the possibilities of how technical inventions, medical innovations could improve our way of life. (shrink)

Against recent criticisms of idealism coming from the camp of the so-called New Realists, this volume shows that there is (and always has been) more to idealism than mind-centered ontology. The chapters by a group of both leading and up-and-coming scholars show that idealism can be approached from a plethora of angles, both contemporary and historically inspired, and that this broader view is precisely what may save its reputation in the 21st century.

As an alternative to speculative realism, this book claims that realism is not a stance that became impossible with Kant but instead represents a concomitant phenomenon of modern reason, however obscure. The realist stance can be claimed only at the precarious pinnacle of the dialectic of totalization and release, where the overarching activity of the subject switches into a mode of de-totalizing release of the world from the constraints of consciousness and language.

In this article, I discuss the manner in which Dieter Henrich's theory of subjectivity has emerged from the fundamental questions of German Idealism, and in what manner and to what extent this theory effects a reinstatement of metaphysics. In so doing, I shall argue that Henrich's position represents a viable refutation of the attempt of the physicalist explanation of the world to prove the concept of the subject to be superfluous. Henrich's metaphysics of subjectivity is primarily focused on the 'ultimate (...) questions' which also compose "the deep levels of our subjectivity" and concern the factors that should promote stability in our emotional, moral and intellectual life. I argue with Henrich that the indisputable facticity of our conscious life is worthy of our special consideration and interpretation, explanation and clarification, just as the deeper meaning hidden beneath the layers of apparent comprehensibility calls for urgent investigation. Such interpretation and elucidation of life's meaning has a tripartite character: first, it consists of clarification of the totality of human experience together with the realities playing a part in it; second, it builds on the process by which the contents of experience are cognized, and the knowledge thereof which results; thirdly, it embraces the transcendental precondition enabling each and every one of us to consciously lead our lives—for life, in a human sense, does not merely happen to one. Henrich's metaphysical foundation of subjectivity is compared with Kolak's position, according to which individual consciousness is not insular, but integrated into the totality of overall unity that some have called "the Universal Self, "the Noumenal Self. (shrink)