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 (as most of these works have been housed in our most important libraries around the world), 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 (individual or corporate) 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)

Este trabajo trata de mostrar cómo sobre la base de una filosofía del ingenio, Vico se dispone a delinear una representación figurada fundamentándose sobre una "convertibilidad" de los signos y de sus significados así como de los "conjuntos" de signos y su representación figurativa. La denominada "semiótica" viquiana se transforma a sí misma en una "sematología" de la "representación histórica".This paper intends to show how Vico sets himself to shape a figurative representation on the basis of the philosophy of wit. (...) In doing so, he takes as foundation the "convertibility" of signs and their meanings together with the "sets" of signs and their figurative representation. The so called Vichian "semiotics" is thus shifted into a "sematology" of the historical representation. (shrink)

Enth. u.a.: ".eine Form und ein Name: Tristan". Strukturelle und semantische Untersuchungen an Hans Werner Henzes Préludes für Klavier, Tonbänder und Orchester / Peter Petersen ; Prélude à l'après-midi d'un faune. Mallarmés Gedicht und Debussys Musik / József Ujfalussy ; Fragmente - Stille, An Diotima. Ikonographische Untersuchungen an Luigi Nonos Streichquartett / Georg Friedrich Haas.

Excerpt from Das Neuantike Weltbild Philosophie ist und bleibt Theologie, d. H. Sie ist ent; weder Aussage über den grund der Erscheinungen, oder Versuch, ihn durch den sinn zu ersetzen, oder schließlich Verzicht auf die Bemühungen, diese beiden Fundamente des absoluten Weltbildes zu legen. Deso halb ist der Hauptteil meines Buches das Kapitel "vom Grund, vom Sinn. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of (...) an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (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 (as most of these works have been housed in our most important libraries around the world), 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 (individual or corporate) 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)

In der deutschen Geistesgeschichte wurde seit Hegel und Hölderlin die Geschichte als tragischer Prozess verstanden. Ein Drama wie die Antigone des Sophokles sollte als das vollkommenste Werk der Kunst die griechische Deutung des Miteinanders der Menschen und der Götter zeigen. Hegel legte aber dar, dass die Antigone mit den Reigen ihrer Chöre auf einer modernen Bühne nicht aufführbar sei. Doch zehn Jahre nach seinem Tod dirigierte sein Hörer Felix Mendelssohn-Bartholdy in Potsdam und Berlin seine Vertonung der Antigone. Hölderlins Sophokles-Übertragungen erhielten (...) eine harte Kritik; im Zeitalter des Expressionismus griff man aber auf ihre ausdrucksvolle Sprache zurück. Als nach den Zerstörungen des Zweiten Weltkriegs gleich ein weiterer Krieg drohte, brachte Carl Orff seine Vertonung von Hölderlins Antigonä auf die Bühne. Martin Heidegger, der selber das erste Standlied der Antigone übersetzt und ausgelegt hatte, gratulierte Orff bei einer Münchener Aufführung zur 'Wiedererweckung der antiken Tragödie'. Bertolt Brecht stellte seine Bearbeitung der Antigone gegen Orffs Mythisierung. Als man diese Bearbeitung im Oktober 1989 in Ost-Berlin spielte, bejubelte das Publikum Antigones Wort an Kreon: 'Weniger (Menschen) sind es (in der DDR) geworden, seit du herrschst'. Auch in den Ruinen von Kabul wurde Antigone gezeigt. John Cranco brachte ein Antigone-Ballett ein, als er das Stuttgarter Ballett zum Weltruhm führte. Ein Maler wie Werner Scholz, einst durch die Brücke beeinflusst, zeigte Antigone auf Ölbildern. Dabei ging es, wie Hans-Georg Gadamer formulierte, nicht mehr um die überlebensgroßen Erscheinungen der Götter Homers. Schon die tragische Bühne und dann das gemalte Bild zeigten den Geschlagenen und Leidenden als den ganz menschlichen Menschen. So führt Antigones Tragödie die Menschen vor ihr Schicksal und zeigt, was Geschichte ist. (shrink)

This paper contrasts the conceptions of "Nothigness" and "nihility" in Western continental philosophy and Japanese philosophy. The experience of the Self, and the experiences of the transcendent, are constructed upon the prevalent assumptions of the culture that the individual finds herself in. The question of the relationship between the "I" and the "World" is differently solved (or stabilized, fixed) in different cultures. I seek to defend and interrogate the claim that Japan's core metaphysical stance is that of non-dualistic non-essentialism. In (...) Takeuchi Yoshimi's words, "Japan is nothing." By contrast, Europe is "something" - e.g., history, space, structure, being. The European metaphysics of self-understanding, at least in some aspects of Continental thought, is based on the primacy of being over nothingness, whereas Japanese metaphysics is based on the non-duality of substance and insubstantiality. Japanese metaphysics, Japanese self-identity, is "zero." Japanese metaphysics, including Buddhism, is based on the idea of nonsubstantiality, i.e. groundlessness of Being. We could say that in Japan "the transcendental center that consolidates the system is absent" (Karatani 1990: 70). This analysis illuminates how differently, and still productively, the experience of nihilism can appear in Japan and in the West. (shrink)

Iacobvs Bernays uir sagacissimus, exposuit in Porphyrii de abstinentia libris exstare excerpta ex Theophrasti de pietate libro satis magna, quae antea partim inscientia, partim neglegentia uirorum doctorum erant neglecta. Ad haec fragmenta coniecturas quasdam profero, usus Nauckii editione altera.

The complexity approach to political economy suggests that radical uncertainty is a necessary feature of a complex and evolving socioeconomic landscape. Radical uncertainty raises various adaptive challenges that are likely to escalate in the coming decades under the “Fourth Industrial Revolution.” It jeopardizes the wellbeing of ordinary citizens, whose welfare prospects, job opportunities, and income stream are rendered insecure. It also renders precarious the robust implementation of universal human rights, including the right to social security. In fact, it will be (...) argued that human rights cannot be institutionally secured unless they are implemented in a “complexity aware” way that takes account of the uncertainty of the socioeconomic order. In particular, in order to better protect the dignity of rights holders, and to allow them to survive and thrive in the face of radical uncertainty, governments ought to explore various institutional alternatives to existing schemes. It will be suggested that most existing conditional welfare policies systematically fall short of complexity-aware institutional implementation to the extent that they rely on unreasonable assumptions regarding the availability of salient technocratic control over the complex socioeconomic order. Some economists and philosophers have suggested that UBI (Universal Basic Income) might be a viable way to implement the right to social security today. I propose that some of UBI’s most ethically and economically controversial features, such as unconditionality and universality, appear relatively appealing in light of the complexity perspective. In the absence of better alternatives, UBI might even be a requirement of a robust implementation of the human right to social security – a right that welfare states are already committed to on the level of ideal theory but predictably fail to respect in practice due to policy incoherence. However, open questions remain about whether UBI can be transformed from an ideal model into a pragmatic policy. (shrink)

CHAPTER ONE THE PHILOSOPHER MOSAIC IN NAPLES Ever since the discovery in Torre Annunziata of a duplicate1 of the Villa Albani mosaic showing a group of ...

In this paper, I assess John McDowell's paper "Avoiding the Myth of the Given" (2009) (AMG) and its theory of epistemological openness to the world. I trace its motivations back to Kantian, Sellarsian and Aristotelean roots. I argue that McDowell subscribes to a kind of Holistic Theory of Rationality (HTR). To explain the HTR, I will analyze the Sellarsian notions of the "Manifest Image," the "Myth of the Given" and the "logical space of reasons." I argue that the holistic nature (...) of McDowell's theory gives it particular properties that put it in need of conservatism, because all the elements of the theory "hang together" - i.e. cohere - in a dangerous fashion. I argue that McDowell cannot afford big changes without upsetting the apple-cart. With this in mind, I shall assess the merits and demerits of AMG, and its modified theory of perceptual content, as an attempted conservative reform of HTR. I want to argue that, taken independently, AMG is a good and important change, but taken holistically it is non-conservative, and disruptive, of the McDowellian picture. Thus, if we wish to proceed with the McDowellian path, we are led to a choice between rejecting the local reform (and retreating back to an earlier version) or demanding further explanations of its global implications. (shrink)

Classical liberals have a long and convoluted history with the welfare state. Welfare policy has engaged liberals ever since the debates round poor relief, land ownership, and distributive justice in authors like John Locke, Thomas Paine, Herbert Spencer, and Henry George. However, the majority of the welfare state debate, from David Hume and Adam Smith to Milton Friedman and Richard Epstein, has been conducted primarily on the basis of rule-consequentialist reasoning, weighing the expected (long-term) costs and benefits of different institutional (...) rules. Classical liberals tend to be primarily concerned with welfare in the “happiness of individuals” sense and only secondarily with welfare in the “government handout” sense. This necessitates an investigation into the expected benefits and costs of various institutional rules and social policies. As a result, any disagreements about the best institutional pathway forward must be settled through comparative institutional analysis. Today, it seems to me that the classical liberal perspective must choose between two alternative pathways, each of which has its pros and cons, and each of which seems compatible with the abstract and general rules of the market society: 1) The Minimally Redistributive State based on a classical liberal constitution supported by robust market institutions and a civil society mosaic of polycentric mutual aid networks; or 2) The Welfare State of Law which, in addition to all of the above, adds a few carefully rule-bound and market-conforming redistributive mechanisms, the most important of which is the robust guarantee of something like a conditional minimum income scheme or an unconditional UBI/NIT scheme. In addition, the 3) “Third Way” models of the Social Market Economy and the Free Market Welfare State are also sometimes included as a third option. (shrink)