This article offers a perspective on the critical theory of justice by presenting a structural and processual reconstruction of Rainer Forst’s intriguing yet somewhatopaque concept of a basic structure of justification which is central to his proposed critique of justificatory relations. It shows from a cognitive-sociological perspective what a cooperative relation between a philosophical theory of justice and a social scientific approach could mean for critical theory. A basic structure of justification is revealed to be a cognitively available reflexive order (...) above the order of substantive social and political relations that allows the identifi cation, explanation and transformative critique of reflexivity deficits induced by hegemonic, ideological, repressive or obfuscating means. Far from being exclusively a theoretical and methodological tool, however, it is in principle accessible to those involved and affected on whose experience, suffering and critique critical theory vitally depends. (shrink)

The rise of Big Data changes the context in which organisations producing official statistics operate. Big Data provides opportunities, but in order to make optimal use of Big Data, a number of challenges have to be addressed. This stimulates increased collaboration between National Statistical Institutes, Big Data holders, businesses and universities. In time, this may lead to a shift in the role of statistical institutes in the provision of high-quality and impartial statistical information to society. In this paper, the changes (...) in context, the opportunities, the challenges and the way to collaborate are addressed. The collaboration between the various stakeholders will involve each partner building on and contributing different strengths. For national statistical offices, traditional strengths include, on the one hand, the ability to collect data and combine data sources with statistical products and, on the other hand, their focus on quality, transparency and sound methodology. In the Big Data era of competing and multiplying data sources, they continue to have a unique knowledge of official statistical production methods. And their impartiality and respect for privacy as enshrined in law uniquely position them as a trusted third party. Based on this, they may advise on the quality and validity of information of various sources. By thus positioning themselves, they will be able to play their role as key information providers in a changing society. (shrink)

While no classicist would deny that Quintilian’s “Institutio oratoria” is the most complete handbook of rhetoric transmitted from Antiquity, the work is usually mined for its information on both the Roman educational system and technical aspects of the art of speaking. The “Institutio” may be useful as a guide to eloquence, but its author frequently hints to higher aspirations. This article focuses on the literary merits of the “Institutio”, arguing that it deliberately competes with the poetical works of Horace, Vergil, (...) and, possibly, Statius. (shrink)

The book argues that mainstream economists, who base their analyses only on the economic motivation of people, fail to explain and understand real-life economic phenomena. The economic crisis, which began in 2008, illustrates the relevance of psychic and social motivations, especially when combined with each other. This book discusses orthodox and heterodox economics, and offers the reader ample material on philosophy of science, psychology and sociology. A multidisciplinary economic perspective is constructed in which economics, psychology, and sociology are integrated, and (...) this multidisciplinary approach offers an understanding of real-life problems. Moreover, it offers researchers a rich source for further analysis. (shrink)

Instead of speaking of conscious experience as arising in a brain, we prefer to speak of a brain as arising in conscious experience. From an epistemological standpoint, starting from direct experiences strikes us as more justified. As a first option, we reconsider the ‘hard problem’ of the relation between conscious experience and the physical world by thus turning that problem upside down. We also consider a second option: turning the hard problem sideways. Rather than starting with the third-person approach used (...) in physics, or the first- person approach of starting with individual conscious experience, we consider starting from an I-and-you basis, centered around the second-person. Finally, we present a candidate for what could be considered to underlie conscious experience: ‘sense’. We consider this to be a shot in the dark, but at least a shot in the right direction: somewhere between upside down and sideways. Our notion of sense can be seen as an alternative to panpsychism. To give an analogy, using the notions of space and time is more convenient than trying to analyse the phenomenon of motion in terms of a space-based ‘pandynamism’. Similarly, when approaching the phenomenon of consciousness, we prefer the triad of space, time and sense, over a spacetime-based form of panpsychism. (shrink)

This article presents the results of a discourse analysis of press coverage on the Quantified Self (QS) movement in the German and British (online) press between 2007 and 2018. The analysis is driven by two questions: What discursive patterns can be discerned within this coverage? And, what characterizes the translation of the experimental practices and imaginaries of this pioneer community into an overall societal reflection of deep mediatization? In essence, the article shows that the QS movement becomes a ‘general signifier’ (...) for a dystopian view of deep mediatization. So, while the QS movement itself understands its practices and community as self-empowering, self-reasoning, and experimental, the constructions of the QS movement in public discourse suggest the opposite. Paradoxically, however, another basic imaginary of the pioneer community is adopted and confirmed, namely that of the (simple) mutability of society as a consequence of digital media technologies. (shrink)

Is it really true that there is an underlying unity, that we and our worlds are all part of a single web of existence, a web which allows a myriad relative differences while retaining the same absolute oneness? If not, how so — where can we find the absolute differences which preclude an underlying unity? But if it is true, what is the meaning of this oneness — and what can we do with it?

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Essays over onze kennis, met name de mogelijke gevolgen daarvoor van de dominantie van de technologie in onze samenleving.

Betoog over de waarde van het zien i.t.t. het kijken. De kern van dit non-duale en onmiddellijke zien is dat je 'bent wat je ziet', een soort Schlüssel- of grenservaringen die tot een woordeloze wijsheid leiden en alle vanzelfsprekendheden laten vervagen.

This essay discusses whether an indigenous African ethic, as expressed in ubuntu, may serve as an example of how to decolonise Western knowledge. In the first part, the key claims of decolonisation of knowledge are set out. The second part analyses three strategies to construct models of ‘African’ ethics, namely transfer, translation and stating of a substantive rival model as contained in ubuntu ethics. After a critical appraisal of this substantive proposal, part three indicates the potential and limitation of the (...) decolonisation project: possibilities lie in the -contextualisation of knowledge, whereas limitations are related to constructing an alternative to what is known as ‘scientific’ knowledge. As far as the author knows, this is the first attempt to frame ethics in terms of the epistemological search for ‘decolonised’ knowledge. (shrink)

While concurring with Honneth’s reconstruction of reification as a form of forgetfulness, this article questions the way in which he arrives at that conclusion as well as the conceptual status he ascribes to recognition – the instance with reference to which reification is exhibited as distortion or deformation. It argues, first, that Honneth’s dualistic mode of argumentation falls behind the left-Hegelian tradition which he himself seeks to revitalize, thus causing a serious architectonic problem; and, second, that while polemicizing strongly against (...) the cognitive approach, he at crucial points actually reverts to the very resources made available by that mode of thinking. Being the central concern of the article, this latter aspect is treated as the cognitive problem in his work, especially in his Tanner Lectures. (shrink)

This paper seeks to show that the proposition of 'double contingency' introduced by Parsons and defended by Luhmann and Habermas is insufficient under the conditions of contemporary communication societies. In the latter context, the increasing differentiation and organization of communication processes eventuated in the recognition of the epistemic authority of the public, which in turn compels us to conceptualize a new level of contingency. A first step is therefore taken to capture the role of the public in communication societies theoretically (...) by what may be called 'triple contingency'. Since the process of the definition of reality and its outcome, to which the response of the public is central, is best seen in constructivist terms, attention is also paid to relevant methodological and epistemological questions. Key Words: cognitive turn • communication • constructivism • double contingency • Habermas • Luhmann • observation • Parsons • situationalism • the third point of view. (shrink)

The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; business communication (...) is more often about opinions than about facts, giving leeway to ignore uncomfortable signals; business increasingly makes use of plans and models, but these techniques foster inflexibility in acknowledging the real facts; and businessmen easily fall prey to self-deception, because one needs to act as if the vision already materializes. The theory is illustrated by a case study of Landis, which grew from a relatively insignificant organization into a large one within a short period of time, but ended with outright lies and bankruptcy. (shrink)

Rationale At the request of a Dutch governmental organization, a multidisciplinary group of osteoporosis experts in the Netherlands published in 2002 a guideline on case finding, diagnosis, prevention and treatment of osteoporosis. These guidelines were evaluated for their validity and applicability. Methods Analysis by 5 external osteoporosis experts using the 'Appraisal of Guidelines for Research & Evaluation' ('AGREE') instrument. Results The score for the 6 domains of AGREE was 88% for the scope and purpose domain, 76% for stakeholder involvement, 81% (...) for rigour of development, 84% for clarity and presentation, 77% for applicability and 73% for editorial independence. For single components of the domains of AGREE, highest scores were found for systematic methods used to search for evidence (100%), inclusion of individuals from all the relevant professional groups (95%) and ease of identifying key recommendations (95%). Lowest scores to single components of the several domains were given for piloting among target users (44%). All experts recommended the guidelines for use in practice. Conclusions The AGREE instrument scored high for development, clarity and presentation but low for piloting among target users and implementation. Based on the guideline, algorithms from case finding to treatment were constructed that could be tested for piloting among target users and for implementation of the guideline. (shrink)

Exploring the unknown is a task that scientists and mystics alike have set themselves, although starting off in rather different directions. At first, these tasks were seen to be sufficiently different, so that they did not crowd each other. But by now scientific insight has grown to such an extent that there seems to be less and less room for mystic explorations. Simply said: there seems to be little left of an unknown to jump into, in order to find a (...) deeper grounding for our fleeting world of experience, through direct contact with reality, call it mystic, spiritual, or contemplative. Will the objective approach of science have the last word, and tell us how our experiences, from the every-day to the deeply spiritual, can seen as simple consequences of complex electrochemical phenomena in the brain? Or will further progress bring about a modification of both scientific and contemplative approaches, perhaps introducing a form of science of the subject, together with a heightened appreciation of the limits of the describable, even in a world of objects? In order to address those questions, what we need are stepping stones to connect the bodies of knowledge that have been acquired in different traditions. A systematic way to return to the phenomena themselves may provide such a stepping stone. Already familiar in science, philosophy, and personal paths of explorations, but under rather different names, such a phenomenology may help the different sides to reach each other. (shrink)

Spinoza was born in Amsterdam in 1632. Spinoza's family lived on the edge of Vlooienburgh. The house in which Bento was born and raised, a handsome merchant's residence on the north quay of the Houtgracht, close to the old Amsterdam synagogue, was pulled down in the nineteenth century. On 27 July 1656, just a few months after Spinoza's spectacular legal escape from the family business, he was ritually expelled from the Amsterdam Jewish community, with a formal ban pronounced in the (...) synagogue of the Talmud Tora congregation. Travelers who came to Rijnsburg in September 1661 also mention him as a local celebrity. Spinoza rented a room in a cottage that had been built between 1656 and 1660 by his landlord, the surgeon Herman Homan. One of the most puzzling events in Spinoza's life is a visit he made to the occupied town of Utrecht in July–August 1673. (shrink)

Adrianus van Selms as protestantse Teoloog. Van Selms het in 1938 vanaf Nederland na Suid-Afrika toe gekom om Semitiese Tale te doseer in die Fakulteit Lettere en Wysbegeerte aan die Universiteit van Pretoria. Hy het ook deeltyds in die Fakulteit Teologie doseer. Die Universiteit van Pretoria het hom as een van denkleiers van die 20ste eeu aan die universiteit erken. Hy het geslagte van teologiese studente beïnvloed tydens sy amptelike dienstydperk aan die universiteit, vanaf 1938 tot 1971. Meer as 300 (...) publikasies staan agter sy naam. Behalwe vir werk wat hy op die terrein van die Semitiese Tale gelewer het, het hy ook verskeie kommentare oor Ou-Testamentiese boeke geskryf. Verder was hy ook aktief as prediker in die kerk en het ook 'n uitsonderlike bydrae tot die kategesemateriaal van die Kerk gelewer. As teoloog het Van Selms aansluiting gevind by die reformatoriese tradisie van die 16de eeu. As eksegeet het hy die uitdaging aanvaar om die Bybelse tekste te lees in die erkenning van die historiese afstand wat die hedendaagse leser van die oorspronklike tekste skei. Hy is sodoende gekonfronteer met die knaende probleem van die benadering tot die Bybelse tekste: dogmaties of histories-krities? Deur as eksegeet sy eie dogmatikus te word, het hy die twee benaderings nie apart gehou nie, maar tot 'n eenheid gebring en op die manier 'n hervorming in die beoefening van die teologie verteenwoordig. Hy aanvaar met hierdie werkswyse die verantwoordelikheid vir die erfenis van die Kerkhervorming vir die kerk van sy dag. Die hoofstuk ontwikkel langs die verwagtinge wat aan die amp van predikant in die reformatoriese tradisie gestel word: teologie, prediking, kategese en herdelike sorg. (shrink)

When we start with a scientific view of the world, we are at a loss when we try to deal with notions such as value, beauty, or meaning -- or more down to earth: anger, fear, joy, colour, smell, and other ‘secondary’ qualities whose putative reduction seems today as difficult as ever. Do these qualities then have to be put in by hand, so to speak? Or could it mean that the scientific view itself fails to capture aspects of reality (...) at least as fundamental as basic physical notions such as space, time, energy? These were some of the questions that came up in conversations between an astrophysicist and a philosopher that began two years ago, as they met, often by accident, usually in a cafe for breakfast. What happens if a philosopher and a scientist discuss such questions? Well, this was an experiment, and here is the outcome. We still think of it as an experiment, an exploration, without any definite conclusion. (shrink)

Essays over de wijze waarop filosofische problemen figureren bij schrijvers als Goethe, Broch, Kafka en Gombrowicz.

The article represents auto-ethnographical reflections about the author's journey towards reconciling diversity with the advent of democracy in South Africa. The author recounts aspects of his participation in the Truth and Reconciliation Commission. It focuses on aspects of Reformed theology and spirituality as instruments for reconciling diversity. Local and international theologians opposed apartheid, calling it an unjust and indefensible political system, using their Reformed conviction, often applying the very same notions and principles. The article discusses the opposition to apartheid in (...) the Reformed world, which culminated during the Ottawa meeting of the World Alliance of Reformed Churches in 1982 when apartheid was denounced as a 'sin and a heresy' - a legitimate cause for a Status Confessionisin a classical Reformed manner. The article demonstrates the way in which the TRC took note of all of this and includes testimonies of Reformed theologians and leaders who opposed apartheid, often paying a costly price. (shrink)

Based on a turn to the rational human subject in Descartes, Kant and Feuerbach, this paper critically examines four efforts at shaping sustainability discourse: the definition of sustainability in Our common future; stewardship Christian theology; forms of partisan justice; and GDP as measure of economic growth. These efforts made certain advances, but because they share the underlying anthropocentric bias of Western philosophy, they fail to step out of the current sustainability paradigm. The paper closes with two suggestions of how to (...) de-centre the human subject and to build a network-view of all species. (shrink)