Through modern driver assistant systems, algorithmic decisions already have a significant impact on the behavior of vehicles in everyday traffic. This will become even more prominent in the near future considering the development of autonomous driving functionality. The need to consider ethical principles in the design of such systems is generally acknowledged. However, scope, principles and strategies for their implementations are not yet clear. Most of the current discussions concentrate on situations of unavoidable crashes in which the life of human (...) beings is existentially affected. In this paper, we argue that ethical considerations should be mandatory for any algorithmic decision of autonomous vehicles, instead of a limitation to hazard situations. Such an ethically aligned behavior is relevant because autonomous vehicles, like any other traffic participants, operate in a shared public space, where every behavioral decision impacts the operational possibilities of others. These possibilities concern the fulfillment of a road-user’s safety, utility and comfort needs. We propose that, to operate ethically in such space, an autonomous vehicle will have to take its behavior decisions according to a just distribution of operational possibilities among all traffic participants. Using an application on a partially-autonomous prototype vehicle, we describe how to apply and implement concepts of distributive justice to the driving environment and demonstrate the impact on its behavior in comparison to an advanced but egoistic decision maker. (shrink)

In the last few years it has become fashionable to 'rethink' the heritage of the western secularist modernity and claim that it is, basically, Christian. One possibility of proving this thesis is to show that the founding fathers of secularism themselves argued from an - at least implicitly - Christian point of view, above all when setting up the normative standards for politics. One such deliberately secular founding father is Thomas Hobbes, and contrary to Christian or religious interpretations of (...) his political philosophy two things can be shown: firstly his political philosophy doesn't depend upon religion or religious commitments and, furthermore, the underlying systematic arguments in favour of a political theology are not plausible, let alone effective. (shrink)

The vast network of Drosophila geneticists spawned by Thomas Hunt Morgan's fly room in the early 20th century has justifiably received a significant amount of scholarly attention. However, most accounts of the history of Drosophila genetics focus heavily on the "boss and the boys," rather than the many other laboratory groups which also included large numbers of women. Using demographic information extracted from the Drosophila Information Service directories from 1934 to 1970, we offer a profile of the gendered division (...) of labor within Drosophila genetics in the United States during the middle decades of the 20th century. Our analysis of the gendered division of labor supports a reconsideration of laboratory practices as different forms of work. (shrink)

We present a new road map for research on “How the Brain Got Language” that adopts an EvoDevoSocio perspective and highlights comparative neuroprimatology – the comparative study of brain, behavior and communication in extant monkeys and great apes – as providing a key grounding for hypotheses on the last common ancestor of humans and monkeys and chimpanzees and the processes which guided the evolution LCA-m → LCA-c → protohumans → H. sapiens. Such research constrains and is constrained by analysis of (...) the subsequent, primarily cultural, evolution of H. sapiens which yielded cultures involving the rich use of language. (shrink)

Die Prinzipienbegrundungsfrage bzw. die einen Verbindlichkeitserweis erfordernde Frage "Was gilt?" verweist auf unsere grundlegende Mitverantwortung fur die im High-tech-Zeitalter bedrohte Menschheitszukunft. Um jene - zugleich hochpolitische - Prinzipienfrage geht es in diesem Diskurs- und Verantwortungsbuch: zunachst in Dietrich Bohlers einfuhrendem Essay, sodann in den acht Diskursen zwischen Jon Hellesnes, Gunnar Skirbekk, Hans Lenk, Alberto Damiani, Sebastian Hopfl, Vittorio Hosle, Thomas Rusche und Dietrich Bohler, der auf diese antwortet. Drei kritisch wurdigende Essays zu Hans Jonas' und Karl-Otto Apels (...) Verantwortungsdenken pointieren schliesslich die Aktualitat der Zukunftsethik. (shrink)

This book contains the first complete interpretation of all aspects of Hobbes's philosophy which treat religious convictions and practices. Not only his philosophy of religion and his philosophical theology, but also his biblical theology are treated in extense. The main thesis is that, according to Hobbes, neither philosophy nor politics in any way need a religious fundament; but since religions establish institutions and thus accumulate means of power, they are necessarily an object of politics. It is for this reason that (...) religious convictions and practices are a - for a long time neglected - main topic of Hobbes's philosophy"--Publisher's pamphlet. (shrink)

T. 1. Erwägungen zu Ort, Bedeutung und Funktion der Lehre von der Königsherrschaft Christi in Thomas Hobbes' "Leviathan".

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 48 Heft: 1 Seiten: 295-324.

In lieu of an abstract, here is a brief excerpt of the content:TROELTSCH'S TREATMENT OF THE THOMIST SYNTHESIS IN THE SOCIAL TEACHING AS A SIGNAL OF HIS VIEW OF A NEW CULTURAL SYNTHESIS * WENDELL s. DIETRICH Brown University Providence, Rhode Island WITH RESPECT TO the new Western cultural synthesis he envisages in the final phase of his authorship, Ernst Troeltsch counts the medieval Thomist synthesis both as a formal model and a source of content. That is the principal (...) contention of this essay. Or to look at the matter from the perspective of successive phases of Troeltsch's authorship, Troeltsch 's treatment of the Thomist synthesis in The Social Teaching of the Christian Churches 1 provides a signal of his subsequent view of a new cultural synthesis. In arguing that case, I propose to focus first on Troeltsch's exposition of the Thomist synthesis in The Social Teaching, taking into account as well that running commentary which Troeltsch simultaneously presents on the magisterially sponsored repristination of the Thomist synthesis in late nineteenth century neoThomism. That task completed, I will lay out briefly my under- *An earlier version of this paper was contributed as a presentation at the Nineteenth Century Theology Working Group, AAR Annual Meeting, 1991. I would also like to express my gratitude to the participants in my Brown University graduate seminar on Troeltsch's The Social Teaching, 1989-90: Vaughn Allen, David Aune, James Gubbins, Mark Hadley, and Richard Wright. They aided me immeasurably in clarifying my mind. 1 Ernst Troeltsch, Die Soziallehren der christlichen Kirchen und Gruppen, Gesammelte Schriften Band 1 (Scientia Verlag Aalen, 1965). Hereafter cited as Die Soziallehren. Ernst Troeltsch, The Social Teaching of the Christian Churches, trans. Olive Wyon, 2 vols. (London: George Allen and Unwin, 1931). Hereafter cited as The Social Teaching. 381 382 WENDELL S. DIETRICH standing of Troeltsch's conception of a new contemporary cultural synthesis, especially the version of that conception worked out in Der Historismus und seine Probleme.2 Furnished with this grasp of what Troeltsch means by a new cultural synthesis, I will assay an appraisal of how the treatment of the Thomist synthesis in The Social Teaching is a signal of things to come and an appraisal of the limited but genuine ways in which Troeltsch counts classic Thomism and neo-Thomism as formal model and source of content for his new cultural synthesis. But before the main thesis can be plausibly defended a major objection must be dealt with head on. On the face of it, it is highly improbable that Troeltsch should count the medieval Thomist synthesis as either a formal model or a source of content for a present-day Western cultural synthesis. After all, the medieval cultural synthesis articulated conceptually by Thomas is the culmination and classic statement of the " unitary conception of truth ", a conception Troeltsch repudiates in the name of modern historical consciousness and the awareness of a plurality of truths. On behalf of the Western medieval church, Thomas asserts that Christian truth is unitary, that the magisterium authoritatively teaches it, and that the truths of reason and revelation are one in a hierarchically ordered synthesis. Troeltsch rejects such claims. A comparable issue is at stake in the case of Troeltsch's appraisal of the magisterially sponsored revival of neo-Thomism in the nineteenth century. Troeltsch is very much aware of the disputes between the neo-Thomists and the Roman Catholic Modernists. He is positively attracted to the work of Alfred Loisy as a major representative of the Modernists and registers substantial agreement between Loisy and himself in their common espousal of "the modern historical conception of truth ".8 2 Ernst Troeltsch, Der Historismus und seine Probleme, Gesmnmelte Schriften, Band 3 (Scientia Verlag Aalen, 1961). Hereinafter cited as Der Historismus. 3 For a detailed analysis of Troeltsch's appraisal of the dispute between Loisy and Harnack over the "essence of Christianity", see Wendell S. Dietrich, "Loisy and the Liberal Protestants," Studies in Religion/Sciences Religieuses 14 (1985) : 303-311. TREATMENT (ff THE THOMIST SYNTHESIS 383 I. Troeltsch on the Thomist synthesis But despite rejection of a unitary conception of truth, Troeltsch does count the medieval Thomist synthesis both as a formal model and as a source of content for a contemporary cultural... (shrink)

„On 23rd February 2022, when the editors had worked out topical issues of dispute relating to politics, ethics, technology and religion for a Hans Jonas Centre conference on responsibility for the future and discourse ethics, it was suddenly foreseeable that Russia would invade the core area of Ukraine the next night. We immediately informed our Ukrainian colleagues that we would allow them asylum, if desired, and invite them to the conference in Bad Kissingen as keynote speakers. In no time at (...) all, the new programme for the confer-ence was ready: After commemorating Hans Jonas' honorary doctorate in Berlin under the motto ‘Fatalism would be a mortal sin’ exactly 30 years ago, we now focus on ‘Discourse despite war’. After that, we discuss digitalisation as well as theology, philosophy and commitment". With contributions by Prof. Dr. Claus Altmayer; Harald Asel, M.A.; Dorothee Bär, MdB; Dr. Thomas Bausch; Prof. Dr. Dietrich Böhler; Prof. Dr. Michael Bongardt; Wolfgang Freese; Bernadette Herrmann, M.A.; Sebastian Höpfl; Bischof em. Prof. Dr. Dr. h.c. mult. Wolfgang Huber; Dr. Grigori Katsakoulis; Pfarrer Wolfgang Klein; Wolfgang Korb; Dr. Lena Kornyeyeva; Prof. Dr. Dr. h.c. Klaus Leisinger; Prof. Dr. Dr. h.c. Hans Lenk; Prof. Dr. Ulf Liedke; Prof. Dr. Alfons Matheis; Dr. Olaf Meyer; Dr. Jürgen Naeher-Zeiffer; Stephanie von Dallwitz; Dr. Marianne Rabe; Dr. Manuela Rottmann, MdB; PD Dr. Dr. Thomas Rusche; Prof. Dr. Johann Michael Schmidt; Dr. Eva-Maria Schwickert; Maritta Strasser, M.A.; OB Dr. Dirk Vogel and Prof. Dr. Anatoliy Yermolenko. (shrink)

This volume is chiefly composed of revised versions of essays presented and discussed at the research symposium of the same title held in Delray Beach, Florida, on May 7-9, 1993. The symposium was conducted under the sponsorship of the William F. Dietrich Eminent Scholar Chair in Philosophy at Florida Atlantic University and the Center for Advanced Research in Phenomenology, Inc. Several essays have been added, including the Husserl ineditum and its translation. The intention of the project was to attract (...) even wider appreciation for this posthumous work by Husserl, especially since it has now been first translated into English by Andre Schuwer and Richard Rojcewicz. In manuscript form, the Ideas II was known to Martin Heidegger and Maurice Merleau-Ponty before Sein und Zeit and Phenomenologie de la perception, as well to Edith Stein and Ludwig Landgrebe, of course, who worked on it as Husserl' s assistants. It was published in 1952 as Volume IV of the Husserliana series, and critical studies of that volume were written by Paul Ricoeur and Alfred Schutz. Now that there is an English translation, it is increasingly being taught in the United States along with the Ideas I. (shrink)

ZusammenfassungDas Bekanntwerden der Schriften des Aristoteles im 13. Jahrhundert hat zu einer lebhaften Kommentierung seiner Schriften durch die abendländischen Philosophen und Theologen geführt. Zu ihnen zählt Dietrich von Freiberg. Es fällt auf, daß er häufig in seinen Schriften nicht nur den antiken Philosophen zitiert, sondern auch arabische Philosophen, vor allem Averroes. Das gilt für philosophische Fragen wie die Erkenntnislehre, kaum aber für theologische wie die Eschatologie.Er scheut sich jedoch nicht, die Möglichkeit des selbständigen Bestehens der Akzidentien philosophisch zu untersuchen, (...) da Thomas von Aquin das Transsubstantiationsdogma von 1215 philosophisch zu begründen versuchte. Er zieht, wie Thomas, Aristoteles und seinen arabischen Kommentator heran und weist nach, daß – philosophisch gesehen – die Abtrennbarkeit der Akzidentien von der Substanz unmöglich ist. Damit wird deutlich, daß jedenfalls mit Hilfe der aristotelisch-averroistischen Philosophie die Lehraussage des Transsubstantiationsdogma nicht bewiesen werden kann.SummaryThe introduction of Aristoteles' writings during the 13th century led to a vibrant commentating of his writings by western philosophers and theologians. Among them is Dietrich of Freiberg. One notices, that Dietrich not only quote this antique philosopher, but also Arab philosophers, especially Averroes. This is the case in philosophical questions like the field of realisation, less in theological questions like eschatological ones.Nevertheless, Dietrich does not hesitate to examine from a philosophical point of view the possibility of the independent existence of the akzidenz, as Thomas of Aquin tried to support the doctrine of transubstantiation of 1215 with philosophical arguments. Dietrich uses, like Thomas, Aristotles' and his Arab commentaries and proves – from a philosophical point of view – the impossibility of separating the akzidenz from the substanz. It becomes obvious, that it is of no help to use the Aristotelian-Averroes philosophy to prove the doctrine of transubstantiation. (shrink)

Thomas Hobbes’ Lebensaufgabe besteht in einer wissenschaftlichen Staatsphilosophie. Dabei stellt er sich den drei Herausforderungen seiner Epoche: methodisch dem Beweisideal der Mathematik, politisch der blutigen Wirklichkeit der Kriege und Bürgerkriege und moralisch dem Schwinden gemeinsamer Überzeugungen. Weil er sich allen drei Herausforderungen stellt, zugleich sie miteinander verbindet, schafft er das die Tradition stürzende Argumentationsmuster der politischen Moderne, die Vertragstheorie. Mit ihr bringt er eine der größten Staatsphilosophien der abendländischen Geistesgeschichte hervor. In De cive / Vom Bürger (1642), das noch (...) vor dem Leviathan (1651) entstand, finden sich bereits zahlreiche von Hobbes’ zentralen Gedanken zur politischen Philosophie. Diese Schrift wird hier durchgängig von international renommierten Autoren kommentiert. Mit Beiträgen von Jeremy Adler, Ronald Asch, Dirk Brantl, Franz Hespe, Moritz Hildt, Otfried Höffe, Heiner Klemme, Elif Özmen, Dietrich Schotte, Peter Schröder, Patricia Springborg, Tom Sorell und Lothar Waas. (shrink)

One might wonder whether the essence of love involves self-transcendence. If it does, then philosophers who speak of self-love could not really be addressing love at all. Perhaps they address a related phenomenon, maybe even a good, positive reality, but not love itself. Since St. Thomas Aquinas speaks to the legitimacy of the love of self, philosophers who argue the essence of love involves self-transcendence criticize the scholastic’s position. This is the exact criticism Dietrich von Hildebrand advances in (...) The Nature of Love. This paper defends Aquinas against von Hildebrand’s suggestion that “self-love” is not really love at all. I will argue that, based on both natural and supernatural principles, Aquinas’s notion of the love of self, as far as it relates to the love of God, involves transcendence. (shrink)

The two studies comprising this dissertation focus upon the contribution of Dietrich von Freiberg, O.P. to late mediaeval problems concerning identity and change in nature. The first study presents Dietrich's theories of the elements and prime matter, and features an extended historical and philosophical critique of Thomas Aquinas' notion of virtual being. It is with this notion that Aquinas attempts to resolve the apparent tension between Aristotle's theory of the chemical mixture and Aquinas' own doctrine of the (...) unity of substantial form. It is argued that virtual being is not a genuine Aristotelian mode of being and in any case does not resolve this apparent tension. Dietrich's own solution follows that of Averroes, maintaining that the elements in the mixed body are diminished from pure act to some degree of potency. It is argued that Dietrich mis-applies aspects of his theory of substantial generation in arriving at this solution. Such diminishment is possible, argues Dietrich, because of the elements' proximity to prime matter. The doctrine of proper form in its proper matter entails that prime matter must be complex, and those "natures" comprising prime matter be punctually indistinct. Thus are the elements themselves punctually indistinct in the homeomerous mixed body. Dietrich's solution is thus problematic precisely because it requires that the elements be capable of interpenetration. ;The second study evaluates, and attempts to situate in its historical context, Dietrich's theory that numerical identity is not preserved in intensive qualitative change. Rather, each new degree of intensity introduces a numerically distinct quality. This is because qualities lack the interiority of essence that substances possess. A survey of contemporaneous sources shows that while there was much opposition to this position, it was not uncommon. The discussion continues with an analysis of Dietrich's arguments that such change also neither is continuous nor entails an infinity of degrees. Degrees of intensity do not correspond with each "now" in the continuum of time. Rather, there must be an indivisible minimum, and intensive qualitative change must therefore be understood as stepwise and discontinuous. (shrink)

Phenomenologist Dietrich von Hildebrand argues that many properties of the material world only exist in relation to persons, that sense perception is not merely a bodily act, but a properly spiritual, personal act, and that our highest act is not purely intellectual but involves bodily sense perception. By his own assertion, his philosophy must be understood in the context of the Catholic philosophical tradition; here, I consider his account of the material world and of sense perception in comparison to (...) two strands of the Aristotelian tradition in Catholic philosophy, represented by Thomas Aquinas and Gregory Palamas. I show how von Hildebrand’s views on the material world and sense perception can be better understood, their phenomenological bases defended, and their deficiencies corrected, by drawing on the notion of energeiai from Palamas’ thought, and of participation and obediential potency from Aquinas’ thought. (shrink)

In this paper, I argue for the necessity of including what I call “categorical norms” in Thomas Aquinas’s account of the ground of obligation (normativity theory) by drawing on the value phenomenology of Dietrich von Hildebrand. A categorical norm is one conceptually irreducible to any non-normative concept and which obligates us irrespective of pre-existing aims, goals, or desires. I show that Thomistic normativity theory on any plausible reading of Aquinas lacks categorical norms and then raise two serious objections (...) which constitute master arguments against it. The upshot is that this theory requires reform. I end by proposing work remaining for such reform, namely, an expansion of the Thomistic metaphysic and anthropology. (shrink)

A study of visual culture in the teaching of the life sciences.

Die Intentionalitätsproblematik steht nicht nur im Mittelpunkt der heutigen philosophischen und kognitionstheoretischen Debatten. Sie wurde bereits im Mittelalter scharfsinnig diskutiert, ja die scholastischen Autoren prägten als Erste die Fachausdrücke "Intentionalität" und "intentionale Existenz" und entwarfen verschiedene Modelle, um das Rätsel der kognitiven Bezugnahme zu lösen. Dieses Buch stellt fünf einflußreiche Intentionalitätsmodelle vor, die im 13. und 14. Jahrhundert entstanden sind. Dabei werden so unterschiedliche Autoren wie Thomas von Aquin, Petrus Johannes Olivi, Dietrich von Freiberg, Johannes Duns Scotus, Petrus (...) Aureoli, Hervaeus Natalis, Wilhelm von Ockham und Adam Wodeham berücksichtigt. -/- "Die anschauliche und präzise Art, in der Perler mit den Denkern des Mittelalters und der Gegenwart argumentierend spricht, lockert seine gestrenge Gedankenarbeit auf, ohne darüber hinwegzutäuschen, daß dieses Buch eine Reihe von Entdeckungen und Klärungen enthält, wie sie auf diesem schwierigen Feld selten vorkommen. Er bietet eine Meisterleistung an Konzentration und Darstellungskunst. Wenige Bücher zur Philosophie des Mittelalters vereinen so glücklich wie dieses geschichtlichen Takt und Problemsinn." Kurt Flasch -/- The problem of intentionality is not only at the centre of today's philosophical and cognitive theory debates. It was already discussed astutely in the Middle Ages; indeed the scholastic authors were the first to coin the technical terms "intentionality" and "intentional existence" and designed various models to solve the riddle of cognitive reference. This book presents five influential models of intentionality that emerged in the 13th and 14th centuries. It takes into account authors as different as Thomas Aquinas, Petrus Johannes Olivi, Dietrich von Freiberg, Johannes Duns Scotus, Petrus Aureoli, Hervaeus Natalis, Wilhelm von Ockham and Adam Wodeham. Upun reading this book, Kurt Flasch remarks that it "contains a wealth of discoveries and clarifications that are rare in this difficult field. [Perler] offers a masterly performance of concentration and art of representation [...]. Few books on medieval philosophy succeed so thoroughly in uniting historical and philosophical perspicacity such as this one". (shrink)

Die Abhandlung, ein Beitrag zur Geschichte der wissenschaftlichen Methoden, untersucht Johann Gottfried Herders Verwendung der Analogie als Instrument für die Entdeckung neuer Gebiete der Erkenntnis in den Bereichen seiner Naturphilosophie, der Geschichtsphilosophie und Literaturkritik. Abschließend wird Herders Verhältnis zum überlieferten Gedanken einer ars inveniendi bestimmt.

Das Problem des Selbstwissens wird nicht erst in der gegenwartigen Philosophie des Geistes kontrovers diskutiert. Bereits im Spatmittelalter gab es eine intensive Debatte daruber, ob und wie der menschliche Geist Wissen von sich selbst und seinen eigenen Akten und Zustanden haben kann. Der vorliegende Band macht erstmals zentrale Texte in einer zweisprachigen Ausgabe zuganglich. Einfuhrungen zu den jeweiligen Autoren und ihren Texten bieten Interpretationshilfen und ermoglichen sowohl einen historischen als auch einen systematischen Zugang zu der scholastischen Debatte. Die Bandbreite der (...) verschiedenen Positionen wird anhand von Texten so unterschiedlicher Autoren wie Thomas von Aquin, Petrus Johannis Olivi, Roger Marston, Thomas Sutton, Matthaus von Aquasparta, Heinrich von Gent, Dietrich von Freiberg, Wilhelm von Ockham, Walter Chatton und Johannes Buridan prasentiert. (shrink)

Early on Dietrich von Hildebrand distinguished himself as a thinker with an unusual understanding of human love. His books in the 1920s on man and woman broke new ground and stirred up fruitful controversy. Toward the end of his life he wrote a foundational book on love, The Nature of Love. He had in fact been preparing all his life to write this work; he was so drawn to the philosophical analysis of love that his students long ago had (...) dubbed him doctor amoris, the doctor of love. The Nature of Love is a masterpiece of phenomenological investigation. Not since Max Schelers work on love have the resources of phenomenology been so fruitfully employed for the understanding of what love is and what it is not. (shrink)