Background The opioid epidemic has enabled rapid and unsurpassed use of big data on people with opioid use disorder to design initiatives to battle the public health crisis, generally without adequate input from impacted communities. Efforts informed by big data are saving lives, yielding significant benefits. Uses of big data may also undermine public trust in government and cause other unintended harms. Objectives We aimed to identify concerns and recommendations regarding how to use big data on opioid use in ethical (...) ways. Methods We conducted focus groups and interviews in 2019 with 39 big data stakeholders who had interest in or knowledge of the Public Health Data Warehouse maintained by the Massachusetts Department of Public Health. Results Concerns regarding big data on opioid use are rooted in potential privacy infringements due to linkage of previously distinct data systems, increased profiling and surveillance capabilities, limitless lifespan, and lack of explicit informed consent. Also problematic is the inability of affected groups to control how big data are used, the potential of big data to increase stigmatization and discrimination of those affected despite data anonymization, and uses that ignore or perpetuate biases. Participants support big data processes that protect and respect patients and society, ensure justice, and foster patient and public trust in public institutions. Recommendations for ethical big data governance offer ways to narrow the big data divide, enact shared data governance, cultivate public trust and earn social license for big data uses, and refocus ethical approaches. Conclusions Using big data to address the opioid epidemic poses ethical concerns which, if unaddressed, may undermine its benefits. Findings can inform guidelines on how to conduct ethical big data governance and in ways that protect and respect patients and society, ensure justice, and foster patient and public trust in public institutions. (shrink)

This programmatic statement of a lecture series presented by intellectuals close to Georg Lukács in 1917 concerns the paradoxical stress, influentially expounded by Georg Simmel, between the subjective culture of the self and its growing alienation from the overwhelming mass of the objectified culture that surrounds it. The theme is the reflection and analytic grasp of that division and of the insights it yields into the nature of culture.

Die Arbeit fragt den Anfangen psychologischer Begriffsbildung nach: In den Bestimmungen der Asthetik um 1800 stellt sich der Gestaltbegriff als Einheit von Form und Inhalt, von Begriff und Natur solchermassen vor, dass erkennendes Subjekt und Erscheinungswelt versohnt scheinen; jene, von Kants -asthetischer Urteilskraft- sich herleitende Illusion erscheint in ihrer asthetisch-naturphilosophischen (Goethe-Schelling-Carus) und psychologisch-asthetischen Version (Reinhold-Fichte-Schiller-Niethammer) in einem jeweils entsprechenden Begriff erzieherisch-vorauszusetzender menschlicher Natur und figuriert in - individuelles Verhalten und die Gesetze der Natur versohnenden- Bildern -subjektiver Totalitat-.".

l. Bd. Logik, Dialektik, Metaphysik.--2. Bd. Naturphilosophie auf dem Grunde der Erfahrung.--3. Bd. Philosophie des Geistes.--4.-5. Bd. Philosophie der Geschichte. l. Abt.: Die Urwelt, der Orient, Griechenland. 2. Abt.: Rom, das christliche Europas, America, die Nachwelt.

This article deals with the research tradition of Radical Constructivism and proposes four central claims for its theoretical, methodological and epistemic orientation and status. First, Radical Constructivism should be viewed as a comprehensive empirical research tradition with an emphasis on cognition, learning, living systems and organization which, in addition, developed a new general methodology for scientific operations. Second, the main opponent of Radical Constructivism, especially in the research program of Heinz von Foerster, does not lie in philosophical or epistemological terrains (...) but in the area of the general scientific methodology and in its conventional mode of exploring the world. Third, Radical Constructivism proposed a new and alternative way for scientific explorations and world-making which produces, additionally, tangible and non-trivial effects with respect to scientific outcomes. Fourth, due to this new way of scientific world-making and due to its novel scientific methodology Radical Constructivism was only marginally interested in epistemological issues. Instead, the empirical research tradition of Radical Constructivism offered intriguing answers why the varieties of scientific realism and its allies like scientific objectivity seem so appealing and almost self-evident. -/- . (shrink)

Interpreting three conversion accounts, Morrison accents the categorical difference between the experience of conversion and written narratives about it. He explains why experience and text can only be related to each other in fictive ways.

Die Serie "Meisterwerke der Literatur" beinhaltet die Klassiker der deutschen und weltweiten Literatur in einer einzigartigen Sammlung für Ihren eBook Reader. Lesen Sie die besten Werke großer Schriftsteller,Poeten, Autoren und Philosophen auf Ihrem Reader. Dieses Werk bietet zusätzlich * Eine Biografie/Bibliografie des Autors. Vorländer Werk gehört auch heute noch zu den Referenzbüchern. Inhalt: Karl Vorländer – Biografie und Bibliografie Geschichte der Philosophie Vorwort zur 1. Auflage. Aus dem Vorwort zur 2. Auflage. Vorwort zur 3. Auflage. Zur fünften Auflage. Einleitung. (...) 1. Philosophie. Ihr Name und Begriff. 2. Die Geschichte der Philosophie. Ihre Methode, Quellen und Hilfsmittel. Einteilung des Stoffes. 3. Verhältnis der orientalischen Völker zur Philosophie. 4. Selbständigkeit der griechischen Philosophie. Quellen und Hilfsmittel zu ihrer Geschichte. Die Philosophie des Altertums Erste Periode. Vorsokratische Philosophie. Kapitel I. Anfänge der Reflexion über den Kosmos. Kapitel II. Anfänge der Reflexion über das Denken vom Kosmos. Sein und Werden (die Eleaten und Heraklit). Kapitel III. Die jüngeren Naturphilosophen: Empedokles, Anaxagoras u. a. Kapitel IV. Zweite Periode. Sokrates und die Sophisten. Kapitel V. Die sophistische Aufklärung. Kapitel VI. Sokrates. Kapitel VII. Die sokratischen Schulen. Dritte Periode. Die klassische Philosophie der Griechen: Plato und Aristoteles. Kapitel VIII. Plato. Kapitel IX. Aristoteles. Vierte Periode. Die hellenistisch-römische Philosophie. A. Hellenistische Periode. Kapitel X. Die Stoiker. Kapitel XI. Die Epikureer. Kapitel XII. Die Skeptiker. B. Die Philosophie auf dem Boden des römischen Weltreichs. Kapitel XIII. Die Philosophie bei den Römern. Kapitel XIV. Vorläufer des Neuplatonismus. Kapitel XV. Die Neuplatoniker. Die Philosophie des Mittelalters. Erster Abschnitt. Die Philosophie der Kirchenväter (Patristik). Kapitel I. Ältere Patristik. Kapitel II. Jüngere Patristik Zweiter Abschnitt. Die Scholastik. Kapitel III. Die Anfänge der Scholastik. Kapitel IV. Die Glanzzeit der Scholastik. Kapitel V. Ausgang der Scholastik. Zunehmender Zwiespalt zwischen Glauben und Wissen. Blüte der deutschen Mystik. Die Philosophie der Neuzeit Übergangsperiode. Kapitel I. Die Philosophie der Renaissance. Kapitel II. Die Begründung der modernen Naturwissenschaft. Erste Periode. Die Zeit der grossen Systeme. Kapitel I. Descartes (1596-1650). Kapitel II. Thomas Hobbes (1588-1679). Kapitel III. Spinoza (1632-1677). Kapitel IV. Leibniz (1646-1716). Zweite Periode. Die Philosophie der Aufklärung. A. England und Schottland. Kapitel V. Locke (1632-1704). Kapitel VI. Weitere Entwicklung der Aufklärungsphilosophie in England. B. In Frankreich. Kapitel VII. Die französische Aufklärungsphilosophie von Bayle bis Rousseau. C. In Deutschland. Kapitel VIII. Die deutsche Aufklärungsphilosophie. Dritte Periode.Die Neubegründung der Philosophie durch Immanuel Kant Kapitel IX. Einleitung. Kapitel X. Kants Neubegründung der Wissenschaft. Kapitel XI. Die regulativen Prinzipien der Erfahrung oder die Ideen. Kapitel XII. Kants Neubegründung der Ethik. Kapitel XIII. Die Begründung der Ästhetik. Vierte Periode. Die Systeme der nachkantischen Philosophie von Fichte bis Schopenhauer. Kapitel XIV. Einleitung: Von Kant zu Fichte. Kapitel XV. Fichte. Kapitel XVI. Schelling. Kapitel XVII. Hegel. Kapitel XVIII. Kritische Nebenströmungen. Schleiermacher, Herbart, Beneke. Kapitel XIX. Schopenhauer. Fünfte Periode. Die Philosophie der Gegenwart. Kapitel XX. Der Positivismus. Kapitel XXI. Materialismus und Spiritualismus. Kapitel XXII. Die moderne Entwicklungsphilosophie: Darwin, Spencer. Kapitel XXIII. Idealistische Systembildungen auf naturwissenschaftlicher Grundlage. Kapitel XXIV. Die Erneuerung des Kritizismus. Kapitel XXV. Sozialismus und Individualismus. Kapitel XXVI. Sonstige philosophische Erscheinungen der Gegenwart. Zeittafel zur Geschichte der neueren Philosophie. Fußnoten. (shrink)

Cette édition qui réunit l'ensemble des textes philosophiques écrits par Marx jusqu'en 1848 permettra de redécouvrir sa critique de l'aliénation de la conscience, de la réification du travail, du culte de l'Etat, des abstractions de la philosophie du droit.

This contribution deals with the significance of Tradition for the question of the truth in ethics and morality. In a preliminary reflection the author discusses the traditional place of Tradition in moral theology. According to traditional theology, God's revelation is presented in Scripture and Tradition. The Second Vatican Council only reformulated the mode in which they are given. Thus, Tradition as a separate source side by side to Holy Scripture becomes the one entity of Tradition which encompasses Holy Scripture. But (...) this does not relativize Tradition itself. On the contrary Tradition now comes first. In the so-called 'sources of moral theology' the element of Tradition also occupies an important place. Because of considerations of fundamental ethics however, Tradition no longer plays this role in important currents in modern moral theology. In the light of this, how do we judge the reassessment of Tradition and traditions by philosophical ethicists, philosophers of culture and theologians who join their ranks? The same question can be asked with regard to ethical models like narrative ethics and ethics of virtue, which equally underline the role of Tradition and traditions in ethics and morality, in so far as they are recommended to us as alternatives to Enlightenment thinking and to the idea of an 'autonomous' morality. So what is the authority of Tradition in morality? To what extent can Tradition legitimise morality? With the help of three questions, the author elaborates his answer: 1. Why is Tradition unable to provide a basis for morality? The answer is: because of the moral ambiguity of Tradition. Tradition can offer a wealth of moral experience, but can equally turn out to be a conglomerate of moral petrifaction. Therefore Tradition as such is absolutely no legitimising agency of moral truth. 2. Where can a measuring rod for the morality of Tradition be found? The answer is: properly speaking the human person himself is the measure of morality. This point is clarified by a reflection on the 'change of paradigm' of catholic moral theology which centres on the human person as a subject. This implies an anthropocentric turn in morality, an orientation on the subject which is not only a conditio sine qua non for an ethics which deserves that name, but also a basis and a criterion for a possible universal ethics. There is a universal standard, which can be applied to every particular ethics: the dignity of the human person. This standard is applicable to every human individual and must be expressed furthermore in conditions and guarantees which are necassary for really honouring that dignity . 3. What moral significance of Tradition remains a universal ethics 'which has the human person as its measure'? The answer is: the moral significance of Tradition cannot be seen in a function of legitimising morality. Tradition is measured by ethics, but ethics is not measured by Tradition. However, this is only one side of the coin. The other side concerns the fact that a universal ethics does not exist as such, but is incarnated every time by forms of ethos and ethics which are linked to a particular culture. In the last paragraph therefore there follows a reflection on the significance for moral life which Tradition can indeed have. The idea of traditions as concrete embodiment of moral universality is especially important here. Today, this theme is treated in a concentrated form with the help of the question of the universality of human rights and the significance of cultural identities in this context. The answer to this is unambiguous. Cultures and traditions must be judged on the basis of their capacity to guarantee the honouring of human dignity of every person, where necessary even against one's own culture and tradition. (shrink)

SummaryThe elements of ‐research are essentinlly the same for all branches of knowing. Their analysis leads immediately to the fundamental conceptions of human comprehension. As speculation of all peoples has discovered early, the most important ones are opposed in pairs to one another in a dialectic tension. Each pair affords a double aspect of phenomena. Although unity lies a t the base of duality no complete amalgamation occurs. So all rational knowledge develops on an irrational background.

Ranging from Europe to the United States and to Latin America, this work—comprising decades of in-depth research—illustrates how right-wing extremists increasingly advocate violence, propaganda, ra...

A revision of the author's thesis, Marburg, presented under the title: Untersuchungen zur politischen Theorie des Neustoizismus zur Zeit Sullys und Richelieus.

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