Chemistry and biochemistry in Germany was notably affected by the dismissal and emigration of Jewish scientists. The expulsion of Jewish scientists aided to significantly reduce the international regard for German science, particularly in biochemistry, physical chemistry, and quantum chemistry, after 1945. In most cases remaining scientists adjusted quickly after 1933 to the new political circumstances, with a few exceptions. A number of them even actively supported the politics of National Socialism. This fact as well as the common stance to forget (...) the 12 years of National Socialist rule complicated the exchange of international scientific knowledge after 1945 and delayed affiliation of the weakened fields of research to the level of international research. (shrink)

Ullin Thomas Place died on 2nd January 2000 at the age of seventy-five. I had met him a little over three years earlier, in November 1996, during the annual 'Mind and Brain' symposium organized by Peter Fenwick and held at the Institute of Psychiatry in London. At that meeting Professor Place delivered a slightly shortened version of the paper reproduced here, in which he told his personal story — a pilgrim's progress? — recounting, as he put it, 'the history of (...) a thought process leading from an adolescent interest in mystical experience to an article entitled‘Is consciousness a brain process?’[Place, 1956] in which I argued for an affirmative answer to that question'. (shrink)

En vue d'une approche mystique de l'Apocalypse - qui n'est pas celle d'extases et de visions présumées - il faut tenir compte de la situation d'une expérience liturgique, du langage typique et du symbolisme de l'auteur qui réussit à communiquer ainsi un sens qui s'ajoute au discours conceptuel. On rencontre ainsi dans la première partie du livre le Christ ressuscité. Jean en a une expérience directe: la voix du Christ est «telle une trompette» et Jean se retourne «pour regarder la (...) voix»: l'expression symbolique, à première vue contradictoire, élève au-delà du niveau conceptuel, incitant à un contact face à face avec le Christ ressuscité qui parle, plus intense que celui des apparitions pascales et dans la ligne de la transfiguration. Dans la seconde partie, la «porte ouverte dans le ciel» met en contact avec Dieu «siégeant sur le trône» : l'auteur ne le décrit pas, mais il en inculque une expérience directe quand il affirme que le personnage assis sur le trône correspond, à le regarder, à l'aspect des pierres précieuses . Le Christ comme arnionsurpasse, par la présentation symbolique qui en est faite , le niveau conceptuel en ouvrant l'accès à une expérience directe: on perçoit que l'arnion, en tant que «au milieu du trône et des quatre animaux, au milieu des anciens» , exerce une fonction centrale dans l'histoire du salut; l'expression contradictoire, «un agneau se dressait qui semblait immolé» , inc. (shrink)

Purpose. The paper is aimed to explicate a recently emerging anthropological model of homo eudaimonicus from its secular framework perspective. Theoretical basis. Secularity is considered in three aspects with reference to Taylor’s and Habermas’ ideas: as a common public sphere, as a phenomenological experience of living in a Secular Age, and as a background for happiness to become a major common value among other secular values in the Age of Authenticity. The modifications of happiness interpretation are traced from Early Modernity (...) till nowadays. The preconditions of the contemporary appeal to Aristotle’s eudaimonic theory of happiness are elucidated. The main characteristics of homo economicus anthropological model and reasons for its collapse in the contemporary world are analyzed. Specificities of the contemporary interpretations of eudaimonia are described with reference to the works of MacIntyre, Haybron, Hamilton, Kekes, Melnick, and others. A moral foundation and a behavioral strategy of homo eudaimonicus model are expounded and the role of this model in the life of a contemporary individual person and society is revealed. Originality. For the first time in the Ukrainian philosophical discourse, it is shown how secular ethics enables the rise of a new homo eudaimonicus model within a sphere of secularity; and it is argued that homo eudaimonicus is the result of overcoming the values crisis. It is revealed how homo eudaimonicus along with being descriptive becomes also a normative model of a new effective behavior strategy of a contemporary person facing the current social, economic, political, and environmental challenges. Conclusions. According to the contemporary interpretation, happiness as eudaimonia is a combination of the good life and the meaningful life; it is a human flourishing in this world through the accomplishment of a person’s life plan in the sphere of secularity. Homo eudaimonicus manifests the overcoming of values crisis and the rediscovery of purpose and meaning, this time on the secular basis. Homo eudaimonicus implies the realization of a person’s project of a happy and fulfilling life through moral behavior and socially useful activities. (shrink)

Ingolf U. Dalferth studies the complexity of this procedure in three thought processes which deal with the central concepts in the Christian understanding of malum as privation (a lack of good), as evil-doing and as a lack of faith.

Ėtika i metodologii︠a︡ nauki -- Filosofii︠a︡ tekhnonauki -- Gumanitarnai︠a︡ ėkspertiza -- Bioėtika kak prakticheskiĭ filosofskiĭ proekt -- Problemy "uluchshenii︠a︡" cheloveka.

This very brief paper provides plausible answers to the two residual questions that Jamie Tappenden states, but leaves unanswered, in his 2024 paper ‘Following Bobzien: Some notes on Frege’s development and engagement with his environment’, namely, why Frege read Sigwart’s Logik and what caused Frege to read Prantl.