First English translation of revolutionary paper that established that even in elementary parts of arithmetic, there are propositions which cannot be proved or disproved within the system. Introduction by R. B. Braithwaite.

We argue that we can avoid epistemic dilemmas by properly understanding the nature and epistemology of the suspension of judgment, with a particular focus on conflicts between higher-order evidence and first-order evidence.

A classical work on Gestalt psychology from a member of the "Berlin School." Discusses perception in relation to the environment, along with action, learning, memory, and socieity.

The uncanny valley—the unnerving nature of humanlike robots—is an intriguing idea, but both its existence and its underlying cause are debated. We propose that humanlike robots are not only unnerving, but are so because their appearance prompts attributions of mind. In particular, we suggest that machines become unnerving when people ascribe to them experience, rather than agency. Experiment 1 examined whether a machine’s humanlike appearance prompts both ascriptions of experience and feelings of unease. Experiment 2 tested whether a machine capable (...) of experience remains unnerving, even without a humanlike appearance. Experiment 3 investigated whether the perceived lack of experience can also help explain the creepiness of unfeeling humans and philosophical zombies. These experiments demonstrate that feelings of uncanniness are tied to perceptions of experience, and also suggest that experience—but not agency—is seen as fundamental to humans, and fundamentally lacking in machines. (shrink)

Keine ausführliche Beschreibung für "Grundprobleme der Geschichte der antiken Wissenschaft" verfügbar.

Kurt Baier; II—Existence, Proceedings of the Aristotelian Society, Volume 61, Issue 1, 1 June 1961, Pages 19–40, https://doi.org/10.1093/aristotelian/61.1.19.

Stoicism has had a diverse reception in German philosophy. This is the first interpretive study of shared themes and dialogues between late nineteenth-century and twentieth-century experts on classical antiquity and philosophers. Assessing how modern philosophers have incorporated ancient resources with the context of German philosophy, chapters in this volume are devoted to philosophical giants such as Friedrich Nietzsche, Wilhelm Dilthey, Walter Benjamin, Martin Heidegger, Hannah Arendt, Hans Jonas, Hans Blumenberg, and Peter Sloterdijk. Among the ancient Stoics, the focus is on (...) Seneca, Epictetus, and doxography, but reference will also be made to texts that have so far been neglected by non-specialists. Often references to Stoic texts are playful, making it hard for non-specialists to reconstruct their understanding of the sources; by illuminating and enhancing the philosophical significance of these receptions, this book argues that they can change our understanding of Greek and Roman Stoic doctrines and authors, twentieth-century continental philosophy, and the themes which coordinate their ongoing dialogues. Some of these themes are surprising for Stoicism, such as the poetics of tragic drama and the anthropological foundations of hermeneutics. Others are already central to Stoic reception, such as the constitution of the subject in relation to various ethical, ecological, and metaphysical powers and processes; among these are contemplation and knowledge; identity and plurality; temporality, facticity, and fate; and personal, social, and planetary forms of self-cultivation and self-appropriation. Addressing the need for a synoptic vision of related continental readings of Stoicism, this book brings ancient texts into new dialogues with up-to-date scholarship, facilitating increased understanding, critical evaluation, and creative innovation within the continental response to Stoicism. (shrink)

1. It seems that the description and explanation of what is going on in inanimate nature differ in important respects from the description and explanation of what is going on when that involves human beings or certain animals. The difference is sometimes expressed by saying that whereas in the former case what we describe and explain is always events, in the latter it is sometimes events and sometimes actions. Material objects, one might say, do not do anything, do not perform (...) actions, are not agents. The question arises whether the differences between material objects and agents, and consequently between events and actions, are such as to render inapplicable to actions the categories of explanation employed in the natural sciences. This question is sometimes answered in the affirmative. In particular, it is argued that actions do not admit of causal explanations, or of explanations in terms of necessary and sufficient conditions, or in terms which imply that the occurrence of an action is wholly determined. Or it is argued more cautiously, that, even if some kinds of action are so explicable, the most important kinds, those which are voluntary, intentional, deliberate, cannot be. In this essay, I argue for a third theory. It shares with the first two the view that in the narration and description of events and actions we do not employ exactly the same categories and that, therefore, in the explanation of one, reference may have to be made to types of fact not mentioned in the explanation of the other. Thus, in the explanation of why I raised my arm, I may have to refer to my purpose, intention or aim, whereas in the explanation of my arm’s going up, this may be irrelevant. Nevertheless, the theory here defended maintains that all kinds of action, including intentional ones, admit of causal or deterministic explanations. (shrink)

Realisms Interlinked is a sublime work. It reanimates theoretical philosophy with a distinctive synthesis of ideas and methods drawn from the common-sense metap.

This chapter contains sections titled: The Falsity Inherent in Sensory Ideas Descartes, Arnauld, and the Notion of Material Falsity Some Leading Interpretations A New Interpretation Conclusion.

Dieser Band ist der erste Teil einer Lekture von Hegels Phanomenologie des Geistes, in dem die ersten drei Hauptkapitel - d.h. -Bewusstsein-, -Selbstbewusstsein- und -Vernunft- - von Hegels erstem Hauptwerk umfassend kommentiert werden. Der Text entstand dabei wahrend eines uber viele Jahre laufenden Seminars, welches am Institut fur Philosophie der Universitat Wien unter Leitung von Professor Dr. Friedrich Grimmlinger abgehalten wurde und in dem der Hegelsche Text gemeinsam Satz fur Satz gelesen und ausgelegt wurde.".

ABSTRACTThis article pursues the question of the essence of Europe. It does not lie in the religious, cultural and geographical demarcations, but in the openness towards the other. The particular contribution of religion in this could lay in its apocalyptic tradition. This must not be understood as a violent end of history beset by fear. Rather it means the end of all virtual images and identities which serve to mask the fundamental vulnerability of man.