”Die ehemalige Nietzsche-Gesellschaft, von der sich der heutige Nietzsche-Kreis herleitet, zu ihrer Zeit eine angesehene wissenschaftliche Vereinigung, wurde, wenn man den alten Mitgliedern glaubt, immer noch einmal gegründet. Ihr Schicksal spiegelt paradigmatisch die Irritationen der Nietzsche-Rezeption bei den Deutschen seit Ende des Ersten Weltkrieges.“ Die ”Chronik des Nietzsche-Kreises“, 1994 bereits einmal erschienen, liegt nun in aktualisierter Form vor, erweitert um den Blick auf die Jahre 1994-2006 und die aktualisierte Chronik der Vorträge der Nietzsche-Gesellschaft bzw. des Nietzsche-Kreises und des Nietzsche-Forums München (...) e. V. (shrink)

Über die als Rechtssoziologie bekannt gewordenen Werkstücke von Wirtschaft und Gesellschaft ist bereits vieles gesagt und geschrieben worden. Die mittlerweile vorliegende Edition der Texte im Rahmen der historisch-kritischen Gesamtausgabe sowie die in der Editionsarbeit gewonnenen Einsichten in den Entstehungsprozess, die innere Logik und den Ort dieses Collagenwerkes geben jedoch Anlass, sowohl etablierte Deutungen zu hinterfragen als auch neue Interpretationen dieser vielschichtigen Texte zur Debatte zu stellen. So lassen sich in diesen Texten bereits Ansätze eines Pluralismus normativer Ordnungen finden, und auch (...) die kulturelle Dimension als Differenz der Rechtsordnungen wird von Weber in einer Weise betont, die noch fur Betrachtungen von Gegenwartsgesellschaften und ihrer Identitätsbilder bedeutsam scheint. Der vorliegende Band versammelt Beiträge, die vor diesem Hintergrund und in der erneuten Auseinandersetzung mit Webers Schriften zum Recht entstanden sind. (shrink)

Weber’s improvised reply to Werner Sombart’s lecture on ‘Technology and Culture’, presented at the first meeting of the German Sociological Society in 1910, opens and closes with an appeal to uphold the principle of ‘value-freedom’ in academic discussions. Referring to the capitalist development of antiquity as an illustration, Weber argues for a factually precise conception of technology and against a Marxist definition in terms of economic causality or property relations. Turning to the influence of technology in the development of (...) formal aesthetic values, his primary emphasis is on how the modern metropolis gives rise to new forms of literature, painting, architecture and especially orchestral music. The editorial notes to this translation place Weber’s remarks in the context of his critical relationship to predecessors and contemporaries (including many of those present at the conference) and within the thematic development of his career-long studies on the rise of occidental rationalism. (shrink)

Bruno Liebrucks hat eine eigenständige, an Vico, Herder, Hamann, Humboldt und Cassirer anknüpfende Philosophie von der Sprache her“ entwickelt, welche Sprache als Medium der Welterschließung begreift. Zu dieser gelangt er durch eine fundamentalphilosophische Auseinandersetzung mit jenen drei Revolutionierungen im Denken des Denkens, die mit den Namen Platon, Kant und Hegel verknüpft sind. Die Beiträge des Bandes gehen diesen „Revolutionen der Denkart“ nach und entfalten grundlegende Perspektiven, die sich von Liebrucks her für das Verständnis der Logik, der Philosophischen Anthropologie, der Ethik (...) und Politischen Philosophie, der Kunstphilosophie sowie der Philosophischen Theologie ergeben. Die Autoren sind: Leo Dorner, Max Gottschlich, Thomas Sören Hoffmann, Klaus Honrath, Simone Liedtke, Theodoros Penolidis, Brigitte Scheer, Werner Schmitt, Josef Simon, Maria Woschnak, Werner Woschnak und Fritz Zimbrich. (shrink)

By now scholars agree that the foundation of the University of Berlin in 1810 and its glorification through the “Humboldtian myth” must be viewed separately. Nevertheless, ever since the 1910 centennial, historiography has rarely gone beyond references to the historical documents edited by Rudolf Köpke and Max Lenz. Analyzing the lectures announced in the university calendar for the fall semester 1810/11, the essay shows that applied science and vocational training played a larger role than assumed. In founding the university, it (...) seems, the authorities looked rather for the advancement of the common public interest than for the realization of a “Bildungsideal”. This essay pleads, therefore, for a comprehensive reassessment of the historical documents from the planning and founding stages of the University of Berlin. (shrink)

The article starts from an examination of the authorship of the ‘Geleitwort’, the programmatic statement which appeared in the Archiv für Sozialwissenschaft when it came under new editors in 1904. Recently scholars have begun to view it as an important text by Max Weber recovered from obscurity, but this is a mistake. Examination of major contemporary works by Weber and Werner Sombart – the obvious co-author – as well as the first public disclosure of an entirely new MS. by (...) Weber, show that in all probability the text was drafted by Sombart and then revised fairly lightly by Weber. This story of a combined, if unequal, authorship leads into two broader seams of intellectual history: the relationship between Weber and Sombart, and the history of the Archiv as a journal. An unusual starting point thus casts fresh and unexpected light on some of the most central figures and episodes in German social science at the beginning of the 20th century, not least Weber's seminal essay on “Objectivity” in social science. ☆ This paper relies on intellectual interchange and the generosity of colleagues to a quite unusual degree. I note three particular debts: to Prof. Friedrich Lenger, for a copy of Sombart's important 1897 essay on ‘Social Scientific Journals’; to Prof. Guenther Roth for letter transcripts bearing on the Archiv from and to Edgar Jaffé, and for showing me in draft his ground-breaking work ‘Edgar Jaffé and Else von Richthofen: a biographical essay based on the family archive of Christopher Jeffrey’ [hereafter ‘Biographical Essay]; and to Dr. Edith Hanke and Prof. Rainer Lepsius (on behalf of the Max Weber Gesamtausgabe). Dr. Hanke brought to my notice the existence of the MS. which I have called Weber's draft Editorial Notice (see §.IV below), and Prof. Lepsius then gave permission for me to see and to cite from this document. — Some abbreviations: AfSS for Archiv für Sozialwissenschaft und Sozialpolitik; AfGS for Archiv für Soziale Gesetzgebung und Statistik; Lebensbild for Marianne Weber, Max Weber. Ein Lebensbild [1926] (Tübingen, 1989); MWG for Max Weber Gesamtausgabe ed. Horst Baier et al. (Tübingen, 1984-). Letters by Weber within the MWG are cited as Briefe; ‘Nachlaß Max Weber’ for unpublished letters in the Geheimes Staatsarchiv Preußischer Kulturbesitz, VI. HA Nachlaß Max Weber. (shrink)

When Werner Herzog states, in his famous Minnesota Declaration, “[fa]cts create norms, and truth illumination”, he not only opposes his own idea of truth as spiritual experience to the notion of factual truth based on a seemingly unmediated representation of reality and purely rational principles. He also points to a societal problem inherent to such hegemonic attributions of veracity as advocated by the representatives of what he calls “Cinema Vérité”: their “truth of accountants” generates a normative perception and understanding (...) of reality. Instead of producing peculiar images that trigger the imagination, they (re)produce benchmarks, fixed values and stereotypes. Thus, they are perfectly in line with the ideology of the “administered society” (Horkheimer and Adorno, e.g. in Dialectic of Enlightenment). Based on the identity principle, this society produces standardized, consumer-friendly forms precluding the individuals from making their own, singular experiences. Films that rely purely on facts instead of seeking for “deeper strata of truth” are thus, for Herzog, not only boring, but also instruments of domination in the service of the status quo. However, Herzog neither avoids the administered society in order to search for an archaic truth beyond or underneath it, nor does he address political issues frontally in the films analyzed in this article. Critique of society rather transpires through particular configurations, notably in moments of confrontation between the “normal” society and the marginalized, “useless”, or otherwise rejected characters (as Kaspar Hauser’s encounter with representatives of the “good society, Strozeck’s misfortune, Woyzeck’s condition as the guinea pig for the sake of scientific progress, or the extravagant setting depicted in Even Dwarfs Started Small). Rather than focusing on the problematic situation of exclusion as such, Herzog emphasizes the very singularity of his protagonists in a dialectical tension with their environment, thus providing an access to the poetic truth which springs out of their individual ways of experiencing as opposed to the normative reality-principle. This is also true for many of Herzog’s documentaries: for example, Walter Steiner’s deep pleasure in ski-flying and the strange beauty of the slow-motion pictures showing him in the air highly contrast with the public pushing him to take dangerous risks and the bloody images presented in the media (The Great Ecstasy of the Woodcarver Steiner). By juxtaposing Steiner’s sensory experience and its singularized image with the societal logic of competition and its stereotyped representation, Herzog discloses the heterogeneous layers of a material truth that escapes factual accuracy. This article aims to approach Herzog’s notion of ecstatic truth by unfolding the dialectical tension between sensory, perceptual and spiritual experiences on the one hand, and the administrated society on the other. -/- . (shrink)

Reviewed work: Max Weber, Wirtschaft und Gesellschaft, Teilband 3, Recht, ed. Werner Gephart and Siegfried Hermes. Tu¨bingen: J. C. B. Mohr (Paul Siebeck), 2010. ISBN 978-3-16-150358-0, xxix þ 811 pp. € 299.00. Max Weber Gesamtausgabe, I/22–3.

The paper analyzes Max Weber’s concepts of rationality and rationalization as components of modernization processes in modern society. The author reconstructs Weber’s interpretation of “spiritual factors” of social development, which emerge in the ethos of Protestantism. The research demonstrates how Weber’s study of capitalism in terms of rationality corresponds with concepts of other classics of German sociology, such as Ferdinand Tönnies, Werner Sombart, Georg Simmel and others. The article emphasizes the relevance of Weber’s sociology for XX— XXI centuries and (...) how its basic concepts and methodological approaches have been further developed by scholars, including Ukrainian ones. Weber’s concept of rationality is applicable not only to the mental-epistemological sphere, it also acquires a social meaning. This approach has gained recognition in phenomenological sociology, theory of social systems, communicative theory and more. In addition to the formal rationality of the economy, modern social sciences use such concepts as social, aesthetic, ethical, environmental, and practical rationality. Weber’s “diagnosis of the age” is still a component of the “diagnosis” of modern society. The gap between values and interests remains an integral feature of the “risks and threats society” in the XXI century. This situation is especially evident in international relations, when “real politics” (Realpolitik), based on interests, becomes insensitive to “value postulates”. The author also discovers ways of value (moral and ethical) reclamation of modern society, particularly in the concepts of “ethical economy”, universalist ethics of discourse, global ethos and more. Keywords: purposive rationality, rationality (formal, material, communicative, systemic), value, ethos. (shrink)

Max Weber’s reply to Werner Sombart’s lecture on technology and culture, presented at the first meeting of the German Sociological Society held in Frankfurt in 1910, is discussed in terms of its conventional and improvised character as a distinctive mode of ‘sociological’ speech. Emphasis is placed on the specific rhetorical circumstances that gave rise to these remarks, especially with regard to Weber’s status as an authorized speaker at the meeting, and their formulation as a response to Marxist theories accepted (...) or criticized by members of the audience. In characterizing the relationship between technology and culture specifically as a topic of sociological discourse, Weber’s comments therefore constitute a speech-act in their own right. They both conform to the protocols of ‘value-free’ academic debate upheld by the Society and experiment with this new genre and forum of intellectual discussion. Weber’s innovative aspirations are ultimately in tension with his efforts to routinize or even rationalize the scholarly vocation ( Beruf) of sociology as both an inward calling and an institutionalized profession that can speak critically to the most pressing and relevant issues of the day. (shrink)

ABSTRACT‘Reading Weber’s Sociology of Law’ is a review essay of Hubert Treiber’s Reading Max Weber’s Sociology of Law. It is an exploration and evaluation of Treiber’s splendid analysis of Weber’s legal philosophy. Treiber addresses the question of the dating of Weber’s manuscripts on the sociology of law and he clarifies Weber’s four stages in the development of the law and legal practices. This review essay concludes with a comparison between Treiber’s book and those by Werner Gephart and by Michel (...) Coutu. The assessment is that Treiber’s book is an indispensable companion to the understanding of Max Weber’s sociology of law. (shrink)

Como Émile Durkheim, Max Weber, Werner Sombart, Georg Simmel y Vilfredo Pareto et al., Ferdinand Tönnies (1855-1936) perteneció a una generación de académicos que llegaron a ser los padres fundadores de la sociología moderna. Tönnies usó el contractualismo de Hobbes para concebir una concepción prop..

This volume has its already distant or1g1n in an inter national conference on Evolutionary Epistemology the editors organized at the University of Ghent in November 1984. This conference aimed to follow up the endeavor started at the ERISS (Epistemologically Relevant Internalist Sociology of Science) conference organized by Don Campbell and Alex Rosen berg at Cazenovia Lake, New York, in June 1981, whilst in jecting the gist of certain current continental intellectual developments into a debate whose focus, we thought, was in (...) danger of being narrowed too much, considering the still underdeveloped state of affairs in the field. Broadly speaking, evolutionary epistemology today con sists of two interrelated, yet qualitatively distinct inves tigative efforts. Both are drawing on Darwinian concepts, which may explain why many people have failed to discriminate them. One is the study of the evolution of the cognitive apparatus of living organisms, which is first and foremost the province of biologists and psychologists (H. C. Plotkin, Ed. , Learning, Development, and Culture: Essays in Evolu tionary Epistemology, New York, Wiley, 1984), although quite a few philosophers - professional or vocational - have also felt the need to express themselves on this vast subject (F. M. Wuketits, Ed. , Conce ts and Approaches in Evolutionary Epistemology, Dordrecht Boston, Reidel, 1984). The other approach deals with the evolution of science, and has been dominated hitherto by (allegedly) 'naturalized' philosophers; no book-length survey of this literature is available at present. (shrink)

The Alcibiades I concludes with an arresting image of an eye that sees itself by looking into another eye. Using the dialogue as a whole, I offer a detailed interpretation of this image and I discuss its implications for the question of self-knowledge. The Alcibiades I reveals both what self-knowledge is (knowledge of soul in its particularity and its universality) and how we are to seek it (by way of philosophical dialogue). This makes the pursuit of self-knowledge an inescapably social (...) pursuit. Yet as Socrates cautions us, our ability to gain self-knowledge—and indeed his very account of what it is—are limited. The dialogue is thus challenging us to take the inquiry further, thereby displaying the very matter being discussed. (shrink)

The book is the first formulation of a meta-philosophical scheme rooted in the embodied cognition paradigm. The latter views subjects capable of cognition and experience as living, embodied creatures coupled with their environments. On the other hand, the emergence of experimental philosophy has given rise to a new context in which philosophers have begun to search for a more thorough definition of philosophical competence. The time is ripe for these two trends to join their efforts. Therefore, the book discusses what (...) it means for a human being thought of as a living subject to pursue philosophy. In this context, in contrast to the existing literature, philosophical competence must not be conflated with competence in philosophy. The former is a skill or attitude. The book refers to this peculiar attitude as the recognition of one’s epistemic position. (shrink)

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, 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 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)

Erwin Schrödinger and Werner Heisenberg were the originators of two approaches, known respectively as “wave mechanics” and “matrix mechanics”, to what is now called “quantum mechanics” or “quantum theory”. The two approaches appear to be extremely different, both in their technical forms, and in their philosophical underpinnings. Heisenberg arrived at his theory by effectively renouncing the idea of trying to represent a physical system, such as a hydrogen Bohr's atom model for example, as a structure in space—time, but instead, (...) following the lead of Einstein's 1905 theory of relativity, representing only empirically observable properties, such as the transition amplitudes between the stationary states of the atom. These amplitudes can be arranged in square arrays of numbers. In Heisenberg's scheme these arrays, and other like them, are combined according to certain rules that were later recognized by Max Born to be the rules of matrix multiplication. The whole scheme is abstract and mathematical, and avoids using any space—time picture of what is going on at the atomic level. Schrödinger, on the other hand, represented the electron in an atom by a cloudlike wave surrounding the nucleus. This is a space—time structure that, superficially at least, is more in line with the classical physical theories of the eighteenth and nineteenth centuries. -/- Niels Bohr invited Schrödinger to come to Copenhagen to present his ideas, and to discuss this subject with himself, Heisenberg, and others. Schrödinger arrived in Copenhagen on October 1st, 1926, and was immediately intensively engaged by Bohr and the others in a “debate” that lasted for days. Eventually, Schrödinger become ill, and was confined in Bohr's home to a bed, upon which Bohr sat, continuing the discussion. Schrödinger finally exclaimed “If all the quantum jumping is here to stay, then I am sorry that I ever became involved in quantum mechanics”. Bohr replied, “But we are glad that you did!”. (shrink)

Bewildering features of modern physics, such as relativistic space-time structure and the peculiarities of so-called quantum statistics, challenge traditional ways of conceiving of objects in space and time. Interpreting Bodies brings together essays by leading philosophers and scientists to provide a unique overview of the implications of such physical theories for questions about the nature of objects. The collection combines classic articles by Max Born, Werner Heisenberg, Hans Reichenbach, and Erwin Schrodinger with recent contributions, including several papers that have (...) never before been published. -/- The book focuses on the microphysical objects that are at the heart of quantum physics and addresses issues central to both the "foundational" and the philosophical debates about objects. Contributors explore three subjects in particular: how to identify a physical object as an individual, the notion of invariance with respect to determining what objects are or could be, and how to relate objective and measurable properties to a physical entity. The papers cover traditional philosophical topics, common-sense questions, and technical matters in a consistently clear and rigorous fashion, illuminating some of the most perplexing problems in modern physics and the philosophy of science. (shrink)

This paper summarised the main arguments presented in "Consciousness, brain and the physical world" Philosophical Psychology (1990) to introduce a symposium on that paper. This was the first symposium on Velmans' Reflexive Model of Perception (the departure point for Reflexive Monism). This summary of the 1990 paper was followed by three critiques (by Robert Rentoul, Norman Wetherick, and Grant Gillett) followed by two replies. At the time of this upload (25 years later) many of the points in the 1991 paper (...) have become common currency, however some of the confusions about the implications of the reflexive model persist, so the discussion continues to have contemporary relevance. See academia.edu link for the entire symposium. (shrink)

Dieses kleine Buch, wiewohl seine Teile auf eigenen Füßen stehen können, Teile, die einander zunächst nicht kannten, kommend aus verschiedenen Ländern, ihren Ursprung der Gelegenheit dankend, dem Zufall oder dem Einfall, will doch als Einheit verstanden werden, als die Einheit einer Idee. Sie kommen vom Gedanken her, alle aber niemals ohne das Bild, weil niemals ohne die Liebe für das Konkrete, das lndividuale, das Persönliche. Das ist die Art dieses Autors, für die er nichts kann als Anlage, die er übernimmt (...) als Aufgabe, als sein Talent im biblischen Sinne, nicht sich rühmend, nicht fordernd, daß andere auf die gleiche Weise der Wahrheit sich nähern, die über alles ist, oder von der erkannten persönlich Besitz ergreifen, wohl aber hoffend, daß manche sie und ihn verstehen werden. [Notiz zu Begin des Buches]. (shrink)

This article analyses the production and reception of the natural history film seriesSecrets of Nature(1919–33) and its sequelSecrets of Life(1934–47), exploring what these films reveal about the role of cinema in public discourses about science and nature in interwar Britain. The first part of the article introduces theSecretsusing an ‘intermedial’ approach, linking the kinds of natural history that they displayed to contemporary trends in interwar popular science, from print publications to zoos. It examines how scientific knowledge was communicated in the (...) series, especially the appeal to everyday experience as a vehicle to engage mass audiences with scientific subjects. The second part examines theSecretsseries through the lens of knowledge co-production, detailing how a range of different figures, including academic scientists, nature photographers, producers and teachers, became entangled in making the films. Recovering the term ‘ciné-biology’, it argues thatSecretsdeveloped a unique style of filmmaking that generated cultural space for the life sciences in British popular culture. The third part analyses two interwar cinema experiments to explore how audiences, imagined and real, shaped the kinds of natural knowledge characterized by theSecretsfilms. (shrink)

In this paper the author argues that nonnaturalism, the theory which holds that ethical judgments and deliberations are, respectively, assertions of and searches for some supposed "non-natural" ethical facts accessible only to some supposed non-sensuous kind of perception ("intuition"), has been abandoned by philosophers prematurely. For, once construed properly as its rivals have been all along, the theory does not itself make these suppositions as its opponents allege; it merely attributes them by implication to the users of ethical language. The (...) author argues that even if these suppositions implicit in ethical language were to be mistaken, there would still be a way of justifying ethical judgments. (shrink)

This article concerns Aquinas’s practical doctrine on two philosophical difficulties underlying much contemporary ethical debate. One is Hume’s Is-ought thesis and the other is its radical consequence, Moore’s Open-question argument. These ethical paradoxes appear to have their roots in epistemological scepticism and in a deficient anthropology. Possible response to them can be found in that Aquinas’s human intellect (essentially theoretical and practical at the same time) naturally performs three main operations: 1º) To apprehend the intellecta and universal notions ens, verum (...) and bonum. 2º) To formulate the first theoretical and practical principles. 3º) To order that the intellectum and universal good be done and the opposite avoided. Thomistic philosophical response to both predicaments will not be exclusively ethical, but will harmonically embrace ontology, anthropology and epistemology. (shrink)