Dieses Buch ist ein Klassiker der philosophischen Anthropologie und Arnold Gehlens wichtigstes Buch. Es fasst Gehlens Modell vom Menschen als eines auf Handlung und kulturelle Kompensation angewiesenen und sich damit eigentatig von der ihn bedrohenden Umwelt entlastenden "Mangelwesens" gultig zusammen. Auch wurde in "Der Mensch" 1950 erstmals Gehlens Institutionenlehre skizziert, die er aus der Revision seiner ursprunglichen Theorie "oberster Fuhrungssysteme" entwickelte. Gehlens Hauptwerk war "ohne Zweifel der fortgeschrittenste Versuch, die Philosophische Anthropologie an die Erkenntnisse empirischer Disziplinen zu binden". Diese (...) Ausgabe bringt die textkritische Edition der Kritischen Gesamtausgabe mit dem Text der 4. Auflage von 1950, der die letzte tiefgreifende Umarbeitung darstellt, die Gehlen an dem erstmals 1940 erschienenen Text vornahm. (shrink)

A thoughtful meditation on the role of meaning and purpose in the development of technology.

Fascinating illustrations contribute to this illuminating and award-winning account of how and why philosophy emerged and make it a must-read for any inquisitive thinker unsatisfied with prevailing assumptions on this timely and highly relevant subject._ By taking the reader back to the Greek colonies of Southern Italy more than 500 years B.C., the author, with unparalleled insight, tells the story of the Pythagorean quest for otherwordly konwledge -- a tale of cultism, political conspiracies, and bloody uprisings that eventually culminate in (...) tragic failure. The emerging hero is Parmenides, who introduces for the first time a technique for testing the truth of a statement that was not based on physical evidence or mortal sense-perception, but instead relied exclusively on the faculty we humans share with the gods: the ability to reason. "Figures from Anaximander to Zeno, the ruins where they lived and thought, and the paradoxes and thought-experiments they proposed are depicted among the [many] well-chosen color illustrations. The results read like an introductory textbook, but one that has been lovingly written, lavishly laid-out and crisply printed-- making it engaging enough to draw in readers to whom it has not been assigned." - _ Publishers Weekly___ "_To Think Like God_ is a highly ambitious book... Hermann's approach deserves to be taken seriously as an alternative to standard interpretations." - _ Richard D. McKirahan, Jr., Edwin Clarence Norton Professor of Classics and Professor of Philosophy, Pomona College___ "Arnold Hermann brings fresh life into the specialists' debates... a blow of wind that dissipates much fog." - _ Walter Burkert, Professor Emeritus of Classical Philology, University of Zurich___ ARNOLD HERMANN_ is pursuing independent research on the origins of philosophy and methods of thinking. He specialices on subjects connected with Parmenides and Plato's _Parmenides._. (shrink)

In this essay I enter into a recently published debate between Stephen Schiffer and Jerry Fodor concerning whether adequate sense can be made of the ceteris paribus conditions in special science laws, much of their focus being on the case of putative psychological laws. Schiffer argues that adequate sense cannot be made of ceteris paribus clauses, while Fodor attempts to overcome Schiffer's arguments, in defense of special science laws. More recently, Peter Mott has attempted to show that Fodor's response to (...) Schiffer fails, and furthermore that further study shows that the logical framework in which Schiffer and Fodor address their issue is susceptible to inconsistency.In this essay I argue that adequate sense can be made of ceteris paribus conditions. Against Mott, I argue that recent work in the model theory of non-monotonic logic indicates how his problem involving logical inconsistencies can be overcome. Against Schiffer, I argue that the claims that he makes against ceteris paribus clauses would lead to a fatal skepticism concerning indefinitely many of the claims we make about the world (and indeed that his claims would be destructive of the view of the special sciences that Schiffer himself presents in his paper), and that the semantical considerations from non-monotonic logic that I present provide a suitable framework for dealing with his complaints. Thus I come out on the whole on Fodor's side of this debate, although for my own reasons, as I argue against much of Fodor's own argumentation. (shrink)

Brought about through philosophical analysis – a first in the history of art – paradigm shifts in the ontology and epistemology of sculpture are described, motivated, and exemplified with pieces they inspired. Navigating the new aesthetic environment requires an ‘escape from Plato's Cave’ by means of a kind of phenomenological reduction. The new conceptual foundation allows artists unprecedented levels of freedom to explore and innovate, connects sculpture to music, and has the potential to enhance significantly the appreciation of art and (...) its impact on contemporary culture. The algorithmic nature of my paradigms shows that art and science have more in common than previously thought. (shrink)

Ce papier présente le corpus des discours du Premier ministre anglais (Tony Blair) prononcés de 1997 à 2004. Avant d'être intégrés dans le corpus, les textes sont corrigés, les graphies sont standardisées. On montre que ce corpus ouvre de nombreuses pistes de recherches. Deux exemples sont donnés : les principales ruptures thématiques et stylistiques permettent de repérer deux grandes périodes dans ces huit années ; on caractérise la richesse du vocabulaire de T. Blair à l'aide des notions de spécialisation et (...) de diversité. (shrink)

There are, of course, many important differences between the deployment of cultural authority in the social context of second-century Christianity and that of twentieth-century academia. The editors of the Norton Anthology, for example, do not actively seek to suppress those voices which they exclude, nor are their principles for inclusion so narrowly defined as were the church fathers’. But the literary academy and its institutions developed from those of the Church and continue to wield a derivative, secular version of its (...) social and cultural authority. Since Matthew Arnold, the instutition of literature has been described in terms which liken its authority to that of religion, not only by outsiders—Woolf’s woman “divining the priest”—but by insiders who continue to employ the stances and language of religious authority; see, for instance, J. Hillis Miller’s credo in a recent issue of the ADE Bulletin: “I believe in the established canon of English and American literature and in the validity of the concept of privileged texts. I think it is more important to read Spenser, Shakespeare, or Milton than to read Borges in translation, or even, to say the truth, to read Virginia Woolf.”9 Such rhetoric suggests that the religious resonances in literary texts are not entirely figurative, a point brought out strikingly by revisionary religious figures in feminist texts. In her recent essay “ ‘The Blank Page’ and the Issues of Female Creativity,” Susan Gubar cites as some of the “many parables in an ongoing revisionary female theology” Florence Nightingale’s tentative prophecy that “the next Christ will perhaps be a female Christ,” H. D.’s blessed Lady carrying a “Bible of blank pages,” and Gertrude Stein’s celebration of The Mother of Us All.10 The revisionary female theology promoted in literary writing by women implicitly counters the patriarchal theology which is already inscribed in literature. The prophesied female Christ, blank Bible, and female Creator revise images familiar in the literary tradition, and, in contrast to earlier appropriations of religious imagery by Metaphysical, Pre-Raphaelite, and other poets, make visible the patriarchal preoccupations of literary “theology.” These voices, like the Gnostic voices recovered at Nag Hammadi, are only now being heard in chorus; and Pagels’ study of “the gnostic feminism” helps to illuminate some aspects of a cultural authority predicated on the suppression or domination of other voices. Christine Froula, associate professor of English at Yale University, is the author of A Guide to Ezra Pound’s “Selected Poems” and of the forthcoming “To Write Paradise”: Syle and Error in Pound’s Cantos. She is currently working on a book about literary authority in James Joyce and Virginia Woolf. (shrink)

The question that this paper sets out to answer is: How do political processes within the firm structure corporate political strategy? In answering this question thepaper starts to address the research problem of the congruence between processes of consensus building and conflict resolution within the firm and on the other hand corporate attempts to influence political processes taking place outside the firm. The paper argues that power-dependence relations between firm-internal stakeholders are an explanatory factor in examining empirical variation in corporate (...) political behavior. (shrink)

Volume 16 of Progress in Self Psychology, _How Responsive Should We Be_, illuminates the continuing tension between Kohut's emphasis on the patient's subjective experience and the post-Kohutian intersubjectivists' concern with the therapist's own subjectivity by focusing on issues of therapeutic posture and degree of therapist activity. Teicholz provides an integrative context for examining this tension by discussing affect as the common denominator underlying the analyst's empathy, subjectivity, and authenticity. Responses to the tension encompass the stance of intersubjective contextualism, advocacy of (...) "active responsiveness," and emphasis on the thorough-going bidirectionality of the analytic endeavor. Balancing these perspectives are a reprise on Kohut's concept of prolonged empathic immersion and a recasting of the issue of closeness and distance in the analytic relationship in terms of analysis of "the tie to the negative selfobject." Additional clinical contributions examine severe bulimia and suicidal rage as attempts at self-state regulation and address the self-reparative functions that inhere in the act of dreaming. Like previous volumes in the series, volume 16 demonstrates the applicability of self psychology to nonanalytic treatment modalities and clinical populations. Here, self psychology is brought to bear on psychotherapy with placed children, on work with adults with nonverbal learning disabilities, and on brief therapy. Rector's examination of twinship and religious experience, Hagman's elucidation of the creative process, and Siegel and Topel's experiment with supervision via the internet exemplify the ever-expanding explanatory range of self-psychological insights. (shrink)

Provides the theory in logic, knowledge phenomenon, the relations of logic and scientific methods, ideologies, relations and logical methods, logic and languages with logic in the aspects of science in valid thinking.

In Linguistic Bodies, Ezequiel A. Di Paolo, Elena Clare Cuffari and Hanne De Jaegher propose a dialectic method to explain organism’s movements and exchanges, i.e., life inter-actions and evolution, that can also explain the evolution from life to cultural relations, that include linguistic interactions. One of the main questions Linguistic Bodies wants to answer is how to explain human life and culture without a reductive scientific thought. If one defies radical reductionism, one of the central risks is to dissociate physical (...) inquiries from biological investigations. In the book, the authors oppose the analytical mode of thinking present in many natural sciences to a dialectical mode of thinking that would explain living beings’ interactions. It is relevant to question if they succeeded in defending the dialectical model they profess to be the best suited to explain human social phenomena. Following this line of rationale, in this paper, I will, first, show that dialectical methods are over-ambitious and, second, inquire into the anti-reductionist attitude present in the dialectical model advocated in Linguistic Bodies.Key-words: Linguistic bodies, radical reductionism, dialectical model. (shrink)

Após os eventos dos anos 30 e da Segunda Guerra Mun- dial, Heidegger procura recuperar seu lugar no espaço público do debate filosófico e revelar, cuidadosamente, em que consistiu seu trabalho nos anos de chumbo. O ensaio quer situar, nesse contexto, uma carta inédita do filósofo ao Prof. Herman Zeltner, de Erlangen, na qual fala de uma resenha sobre seu primeiro livro publicado depois de 15 anos de silêncio - Holzwege. Nesta carta, Heidegger escreve sobre a relação das ciências com (...) a filosofia diante da diferença ontológica, da questão da técnica e da viravolta, necessária tarefa do pensamento.After the events in the 30's and the Second World War, Heidegger tries to recover his place in the public space of the philo- sophical debate and carefully reveal what his work consisted in during the lead years. The essay wants to place, within this context, an unpu- blished letter from the philosopher to Prof. Herman Zeltner, from Erlangen, in which he makes a summary of his first book published after 15 years of silence - Holzwege. In this letter, Heidegger writes about the relation between science and philosophy in the light of the ontological difference, and takes into accont the question concerning technique and the turn-around, as necessary tasks of thought. (shrink)

Tackling the question whether beauty is a property as if the problem of universals could safely be ignored leads to confusions exemplified in Scruton 2009, McMahon 2007, Zangwill 2001 and Scarry 1999, among recent writers. I frame the question in the proper context with a measure of precision, clear away misunderstandings, present a logically valid argument for an affirmative answer, list three relevant and four irrelevant ways of countering the argument, and show that well-known views of Hume and Kant yield (...) relevant objections only if construed in Russellian terms, but still fail. Finally, I sketch a realization account of beauty along Platonist lines, similar to Hogarth’s. (shrink)