The theory of mind (ToM) framework has been criticised by emerging alternative accounts. Each alternative begins with the accusation that ToM's validity as a research paradigm rests on the assumption of the ‘unobservability’ of other minds. We argue that the critics' discussion of the unobservability assumption (UA) targets a straw man. We discuss metaphysical, phenomenological, epistemological, and psychological readings of UA and demonstrate that it is not the case that ToM assumes the metaphysical, phenomenological, or epistemological claims. However, ToM supports (...) the psychological UA as a claim about cognitive processes responsible for mindreading. The latter can be interpreted as a claim that (a) neither the other's ‘mindedness’ in general nor the other's particular mental states are observable (i.e. apprehended perceptually); (b) particular mental states are unobservable, whereas some aspects indicative of ‘mindedness’ are observable; (c) some mental states are unobservable but some are also observable. Whereas the critics tend to attribute (a) to ToM, most ToM accounts actually take positions (b) or (c). We conclude that the allegations against ToM for positing UA are seriously misdirected. We further bring out an important stipulation of any account of observability of mental states: mental states are not observable in the same way as the sensory properties of physical objects. (shrink)

Mindreading is often considered to be the most important human social cognitive skill, and over the past three decades, several theories of the cognitive mechanisms for mindreading have been proposed. But why do we read minds? According to the standard view, we attribute mental states to individuals to predict and explain their behavior. I argue that the standard view is too general to capture the distinctive function of mindreading, and that it does not explain what motivates people to read minds. (...) In order to understand why mindreading is evolutionarily adaptive, individually beneficial, and motivationally compelling, we need to include another level of explanation: the level of social relationships. I introduce a theory of the cognitive underpinnings of social relationships—the relational models theory of Alan Fiske. I outline the hypothesis that the function of mindreading is to shape social relations. I further hypothesize that mindreading is often motivated by social emotions. If mindreading serves r.. (shrink)

The purpose of this article is to contribute to a more robust theory of leadership that shifts the frame of reference from leadership as exclusively facilitated through a single inspired leader to one that includes the view of leadership as an emergent and complex social phenomenon. The article begins with a review of the leader-centric approaches that dominated much of twentieth century leadership studies then moves on to present contemporary critiques of leader-centric approaches leading to an alternative perspective of leadership (...) as an emergent and complex social phenomenon. Viewing leadership as an emergent and complex social phenomenon changes our attitude regarding the roles that leaders and others play in the creation of leadership. A central theme of this article is the impact that the concept of emergence has on leadership theory. In response to this changing attitude, the article then moves to return to and reassess the ontological, epistemological and ethical grounds of leadership and concludes that there is an underlying philosophy that supports viewing leadership as an emergent social phenomenon and further suggests that recent work in virtue epistemology along with Calvin Schrag’s theory of communicative praxis and transversal rationality, can facilitate a better understanding of leadership as an emergent social phenomenon. (shrink)

This commentary argues that Gallagher's account of direct social perception has remained underdeveloped in several respects. Gallagher has not provided convincing evidence to support his claim that mindreading is rare in social situations. He and other direct perception theorists have not offered a substantive critique of standard theories of mindreading because they have attacked a much stronger claim about the putative unobservability of mental states than most theories of mindreading imply. To provide a genuine alternative to standard theories of mindreading, (...) the direct perception theorist needs to provide more detailed answers to the following questions: What are the criteria for distinguishing perceptual processes from non-perceptual processes? How exactly does direct social perception function on the subpersonal level? What is the content of direct social perception? How does direct perception theory relate to more recent developments in the mindreading literature? (shrink)

The increasing use of computer-cont rolled automation systems has brought with it a bias towards a purely scientific approach to work. This tends to undermine the significance of experiential knowledge and sensory perception when working with highly automated processes. This paper argues for a recognition of the importance of subjectifying action in carrying out work practices. Without it, complex technical systems cannot be effectively operated. Moreover, the contradictory demands that arise for workers could have negative consequences in terms of work (...) burdens and health risks. (shrink)

Samuel Pufendorf (1632-1694) hat in "De jure naturae et gentium", dem wichtigsten Lehrbuch des Naturrechts seiner Epoche, seine Doktrinen von der persona moralis und von der Soziabilität des Menschen ausführlich dargestellt und sie philosophisch, theologisch und historisch begründet. Diese Theorien, die für die Sittlichkeit der bürgerlichen Gesellschaft in der Frühaufklärung grundlegend sind, werden - nicht ohne Spannung - eingebaut in eine Staatslehre, die am Konzept der Souveränität ausgerichtet ist. Es gab vor Immanuel Kant in Deutschland keinen Juristen und Philosophen, der (...) politisch zentrale Begriffe wie Natur- und Menschenrecht, moralische Person und Toleranz so gründlich und so wirkmächtig bestimmt hat. An Pufendorf zu erinnern, stärkt die eigenen Traditionen. Rechtsstaatlichkeit muss so nicht als Belehrung von außen, sondern kann als autochthone, und somit als natürliche Rechtsform aufgefasst werden - es gibt keine stärkeren Argumente für die Stabilität des Rechts, als wenn Naturrecht, regionales Recht und geschichtliches Recht zusammenfallen. Frank Böhling legt in seinem Materialienband neben detailreichen Beiträgen zu Pufendorfs Biographie nun den Stellenkommentar zu den von ihm edierten acht Büchern dieses Werkes (Bände 4.1 und 4.2 unserer Ausgabe) vor. Ergänzt durch ausführliche Indizees. (shrink)

What exactly are the reasons we do things, and how are they related to the resulting actions? Bittner explores this question and proposes an answer: a reason is a response to that state of affairs. Elegantly written, this work is a substantial contribution to the fields of rationality, ethics, and action theory.

The first United Nations Millennium Development Goal calls for a distinct reduction of worldwide poverty. It is now widely accepted that the private sector is a crucial partner in achieving this ambitious target. Building on this insight, the ‹Bottom of the Pyramid’ concept provides a framework that highlights the untapped opportunities with the ‹poorest of the poor’, while at the same time acknowledging the abilities and resources of private enterprises for poverty alleviation. This article connects the idea of business with (...) the poor to sustainable development and especially to the notions of inter- and intragenerational justice. These principles of justice can be linked with the ‹Bottom of the Pyramid’ approach directly through the Rawlsian principles to foster holistic thinking. On this basis, the article offers a normative-ethical reasoning of corporations’ possible responsibilities for the poorest of the poor. Today’s state of worldwide inequalities is likely to generate future tensions between the privileged western world and the uncounted mass of poor (let alone the ethical dubiousness of this status). However, it is at the same time problematic if not even impossible to improve the situation of the poor by simply copying the resource intensive western way of living to the ‹Bottom of the Pyramid’ due to the limited carrying capacity of the earth. After highlighting possible moral dilemmas which may occur through such a potential trade off, this article concludes with an outlook on how the concepts ‹Bottom of the Pyramid’ and sustainable development could be combined. (shrink)

There are cases of emotion that we readily describe as 'sharing emotions with other people.' How should we understand such cases? Joel Krueger has proposed the Joint Ownership Thesis : the view that two or more people can literally share the same emotional episode. His view is partly inspired by his reading of Merleau-Ponty -- arguably Merleau-Ponty advocates a version of JOT in his "The child's relations with others." My critical analysis demonstrates that JOT is flawed in several respects: 1) (...) It involves a vague account of joint subjects; 2) It relies on a confusion between phenomenological and ontological levels of analysis. When these are clearly distinguished, Krueger's phenomenological analysis contradicts JOT understood as an ontological claim; 3) It relies on a highly problematic coupling-constitution inference; 4) It relies on a shift from the claim that the child and the caregiver jointly _realize_ an emotion, to the claim about joint _ownership_, which is a _non sequitur_. I argue that we can reach a better understanding of the phenomenon of shared emotions by bringing in another level of analysis: that of _social relationships_. I propose that shared emotions are a special case of _social-relational emotions_, typically arising within and/or giving rise to communal relationships. (shrink)

Collaborative consumption is proposed as a potential step beyond unsustainable linear consumption patterns toward more sustainable consumption practices. Despite mounting interest in the topic, little is known about the determinants of this consumer behavior. We use an extended theory of planned behavior to examine the relative influence of consumers’ personal norms and the theory’s basic sociopsychological variables attitudes, subjective norms, and perceived behavioral control on collaborative consumption. Moreover, we use this framework to examine consumers’ underlying value and belief structure regarding (...) collaborative consumption. We measure these aspects for 224 consumers in a survey and then assess their self-reported collaborative consumption behavior in a second survey. Our structural model fits the data well. Collaborative consumption is more strongly—through intentions—influenced by personal norms and attitudes than by subjective norms. Personal norms to consume collaboratively are determined by consumers’ altruistic, biospheric, and egoistic value orientations. Cost savings, efficient use of resources, and community with others are found to be consumers’ attitudinal beliefs underlying collaborative consumption. We conclude that collaborative consumption can be pin-pointed neither as a mere form of economic exchange nor as a primarily normative form of sharing resources. Instead, collaborative consumption is determined by economic/egoistic (e.g., cost savings) and normative (e.g., altruistic and biospheric value orientations) motives. Implications for collaborative consumption research, the theory of planned behavior, and practitioners are discussed. (shrink)

In this paper I discuss Lukács’s lecture “Functional Change of Historical Materialism” as a programmatic text that only rarely receives attention, offering an analysis that shows a connection with Horkheimer’s equally programmatic and well known 1931 lecture on “The Present Situation of Social Philosophy and the Tasks of an Institute for Social Research.” I show that an absolute focus on the reification essay alone is just as problematic as reducing Lukács to an orthodox dogmatist. Above all, it should become clear (...) that and to what extent a research institute that operates in the spirit of Lukács could—and should—have represented an alternative to the research institutions we know. (shrink)

Traditional theory of mind (ToM) accounts for social cognition have been at the basis of most studies in the social cognitive neurosciences. However, in recent years, the need to go beyond traditional ToM accounts for understanding real life social interactions has become all the more pressing. At the same time it remains unclear whether alternative accounts, such as interactionism, can yield a sufficient description and explanation of social interactions. We argue that instead of considering ToM and interactionism as mutually exclusive (...) opponents, they should be integrated into a more comprehensive account of social cognition. We draw on dual process models of social cognition that contrast two different types of social cognitive processing. The first type (labeled Type 1) refers to process es that are fast, efficient, stimulus-driven, and relatively inflexible. The second type (labeled Type 2) refers to processes that are relatively slow, cognitively laborious, flexible, and may involve conscious control. We argue that while interactionism captures aspects of social cognition mostly related to Type 1 processes, ToM is more focused on those based on Type 2 processes. We suggest that real life social interactions are rarely based on either Type 1 or Type 2 processes alone. On the contrary, we propose that in most cases both types of processes are simultaneously involved and that social behavior may be sustained by the interplay between these two types of processes. Finally, we discuss how the new integrative framework can guide experimental research on social interaction. (shrink)

One of the century's greatest philosophers, without whom there would be no Sartre, no Foucault, no Frankfurt School, Martin Heidegger was also a man of great failures and flaws, a Faustus who made a pact with the devil of his time, Adolf Hitler. The story of Heidegger's life and philosophy, a quintessentially German story in which good and evil, brilliance and blindness are inextricably entwined and the passions and disasters of a whole century come into play, is told in this (...) brilliant biography. Heidegger grew up in Catholic Germany where, for a chance at pursuing a life of learning, he pledged himself to the priesthood. Soon he turned apostate and sought a university position, which set him on the path to becoming the star of German philosophy in the 1920s. Rüdiger Safranski chronicles Heidegger's rise along with the thought he honed on the way, with its debt to Heraclitus, Plato, and Kant, and its tragic susceptibility to the conservatism that emerged out of the nightmare of Germany's loss in World War I. A chronicle of ideas and of personal commitments and betrayals, Safranski's biography combines clear accounts of the philosophy that won Heidegger eternal renown with the fascinating details of the loves and lapses that tripped up this powerful intellectual. The best intellectual biography of Heidegger ever written and a best-seller in Germany, Martin Heidegger: Between Good and Evil does not shy away from full coverage of Heidegger's shameful transformation into a propagandist for the National Socialist regime; nor does it allow this aspect of his career to obscure his accomplishments. Written by a master of Heidegger's philosophy, the book is one of the best introductions to the thought and to the life and times of the greatest German philosopher of the century. (shrink)

In this compelling new book, the philosopher Rudiger Safranski grapples with the pressing problems of the global age: 'Big Brother' states, terrorism, ...

The influence of the Platonic theory of forms is to be found in nearly all periods in the history of Western philosophy. Much less well known is the fact that in all ages Arabic philosophers also discussed Platonic forms in their written works, although they had no access to Plato s Dialogues. This study analyses how this conception was given doctrinal content without recourse to Plato s works, and presents the relevant Arabic works in German translation for the first time. (...) They offer a first insight into a branch of the reception of Platonism that has not yet been researched, but which is often clearly influenced by Islam.". (shrink)

Platons,Gorgias' hat eine höchst unterschiedliche Rezeption erfahren. In der Forschung gilt er als einer der schwierigsten Texte Platons. Dies ist vor allem der Fülle an Themen, die verhandelt werden, geschuldet. Sokrates spricht mit seinen drei Gesprächspartnern - mehr als in vielen anderen Dialogen Platons - über Rhetorik, Gerechtigkeit, Macht, Handlungsmotive, das glückliche und gelungene Leben, am Schluss findet sich ein Mythos über ein Seelengericht. Die scheinbare Unvereinbarkeit der verschiedenen Textelemente hat dazu geführt, dass der,Gorgias' als Vorstudie zur,Politeia' oder als Zeugnis (...) persönlicher Enttäuschung eingeschätzt wurde. In der Antike wurde der Dialog, fern solcher Kritik, viel rezipiert und kommentiert, insbesondere als Teil des neuplatonischen Lektüre- und Schulkanons. Überliefert ist aus dieser reichen Beschäftigung nur der Kommentar Olympiodors, dessen umfassende Deutung des Dialogs in dieser Studie modernen Deutungen gegenübergestellt wird. (shrink)

Der oft schon totgesagte Leviathan des Thomas Hobbes ist so lebendig, aber auch so umstritten wie bei seiner Geburt. Carl Schmitt ist als der "Hobbes des 20. Jahrhunderts" bezeichnet worden. Er selbst sah sich gern als Nachfolger und Erben des Begrunders der neuzeitlichen Staatsphilosophie. In dem "Hobbes-Kristall" kommt Schmitts eigenwillige Hobbes-Interpretation besonders deutlich zum Vorschein. Denn in diesem Diagramm wird der Mikrokosmos Schmittschen Denkens sichtbar. Es enthalt funf Achsen, deren oberste die Wahrheit und deren unterste Gehorsam und Schutz des Einzelnen (...) sind. In drei Teilen setzen sich Philosophen, Staats- und Politikwissenschaftler mit der Interpretation des Leviatahn im Allgemeinen und der Schmittschen Hobbes-Interpretation im Besonderen auseinander. (shrink)

Why does world hunger hold an inferior place on the contemporary moral agenda? Proposed answer: because it is a political, not a moral problem. It is not a moral problem, because morality needs two conditions fulfilled: that those be in some way close to the agent unto whom that agent is doing something that is to be morally assessed; and that the relevant good or bad states or events can be clearly credited to some particular agent or agents. Neither condition (...) is fulfilled in the case of world hunger. This explains morality's failure to come to grips with it. Yet, while lacking morality's endorsement, the abolition of world hunger may still be a political goal. (shrink)

Germany is considered to be a pioneer of social security systems; nonetheless, globalization and demographic changes have put enormous pressure on them. A solution is not yet in sight as the debate on the future of the German social security systems still lacks consensus. We argue that ideas matter and that the debate can benefit from a deeper reflection on the concept of social security. This objective is pursued along two lines. First, we take a historical perspective and reconstruct the (...) development of Germany's social security systems. Second, we scrutinize from a theoretical perspective how social security is conceptualized in public and theoretical debates. Behind the various positions, we identify four basic ideal types. We then analyze how these ideal types account for the benefits of social security systems and what role they assign to corporations in providing social security. While two ultimately reinforce potential conflicts between different groups in society, the other two ideal types reveal possible benefits for all. The last ideal type actually conceptualizes social security systems as insurance that fosters risky but overall productive investments in human and other forms of capital. Therefore, it can be shown that social security systems are not necessarily threatened by globalization and that incentives exist for corporations to invest in the provision of social security. (shrink)

In recent years, a considerable amount of research on adapted business for developing countries focused on the impact such endeavours have on the respective companies as well as on the affected people. However, the main emphasis within management sciences was on the economic outcomes or (even more distinct and often) on the question of how to integrate the poor into business models and value chains. Until now, further aspects of a dignified human existence were merely covered as a side note. (...) The article focuses on the influence of inclusive business approaches on various aspects of human dignity and provides explorative insights as a basis for future theory building. The aim is to uncover how human dignity is affected by different business approaches for the poor including and beyond economic outcomes. After giving an insight into the essence and meaning of human dignity in connection to various human rights, the articles refers to a number of illustrative cases of inclusive business. The analysis culminates in the insight that dignity can be (and sometimes already is) assured and promoted by deliberately including the poor into relevant value-added business processes. If this is the case, an enhanced dignity is not merely the result of increased incomes but stems from a variety of effects. However, such positive effects are not an inevitable outcome of any inclusive business initiative. (shrink)

In this communication recent evidence from cognitive neuroscience is presented showing that believing is a fundamental brain function. It integrates the perception of information from the environment with personal perspective taking (“what does it mean to me?”) as the basis for predictive coding of action. Observing that another person becomes injured can make one believe that the pain in the injured person is similar to pain that oneself has experienced previously. This first-person perspective has been called empathy and includes primal (...) beliefs about potentially pain eliciting objects and painful events in the sense of “what does it mean to you?”. Furthermore, observing other people to suffer involves the conceptual belief that their condition is aversive and burdensome. Believing in love and peace involves the perspective of “what does it mean to us?”. Contradictory events may cause the sensation of pain and suffering in the afflicted individuals resulting in mutual distrust and eventually disruption of social bonds. In conclusion, beliefs play an important, though long underestimated role in cognitive neuroscience of pain and suffering and more generally for the cultural notions of deities and evil. (shrink)

Two new volumes fundamentally revise our understanding of Nietzsche’s poetry in the broader context of his philosophical thought. Marked by a dialogic structure, and with an emphasis on what might be described as a poetics of selfhood, Nietzsche’s poetic texts raise the question what it means to write lyric poetry philosophically. Employing syntactical rules in order to reflect on the philosophical dimension of poetic language, Nietzsche’s poetic practice also informs the practices of his philosophical writing.

The purpose of this essay is to explain human religiosity as a phenomenon resulting from biological evolution and a neurological set of equipment which can help human beings reduce existential anxiety by offering them metaphysical security and meaning. Thereby, a form of philosophy in the tradition of European Enlightenment would be able to clarify religious issues and prevent both religious and ideological intolerance.

With Ernst Christoph von Manteuffel and Luise Adelgunde Victorie Gottsched, two people come into contact with each other who are unique in the early Enlightenment. After relinquishing his high political functions, Imperial Count Manteuffel devoted his energy to promoting enlightened ideas characteristic of the Leibniz-Wolff tradition. In the field of tension between the bourgeoisie, the nobility and the Enlightenment, his work has its own weight. The exceptional position of L. A. V. Gottsched among female authors in the second third of (...) the 18 th century has always been recognized. In her dealings with Manteuffel, her position as a satirist, as yet barely perceived, also unfolds, and her contributions touch the nerve of the politically explosive conflicts between Wolffianism and traditional theological positions. The Gottschedin-Manteuffel correspondence shows two sovereign actors connected in mutual respect. (shrink)

SíNTESE - Partindo de um exame mais cuidadoso e de uma leitura menos linear das fontes, o artigo procura mostrar que as concepções adornianas a respeito da arte na era da técnica, embora críticas, revelam uma abertura dialética, não se deixando prender a dogmas e preconceitos, conforme pretendem seus adversários.