Kohlenbach, U., Effective moduli from ineffective uniqueness proofs. An unwinding of de La Vallée Poussin's proof for Chebycheff approximation, Annals of Pure and Applied Logic 64 27–94.We consider uniqueness theorems in classical analysis having the form u ε U, v1, v2 ε Vu = 0 = G→v 1 = v2), where U, V are complete separable metric spaces, Vu is compact in V and G:U x V → is a constructive function.If is proved by arithmetical means from analytical assumptions x (...) εXy ε Yx z ε Z = 0) only , then we can extract from the proof of → an effective modulus of uniqueness, which depends on u, k but not on v1,v2, i.e., u ε U, v1, v2 ε Vu, k εG, G 2-φuk→dv2-itk). Such a modulus φ can e.g. be used to give a finite algorithm which computes the zero of G on Vu with prescribed precision if it exists classically.The extraction of φ uses a proof-theoretic combination of functional interpretation and pointwise majorization. If the proof of → uses only simple instances of induction, then φ is a simple mathematical operation. (shrink)

In his treatise on sophisms, the medieval logician and philosopher J. Buridan expounded a theory on what we have come to call semantic paradoxes. His theory has not yet been fully understood. The present paper aims at showing that Barwise's and Etchemendy's considerations on paradoxes (founded upon Aczel's non-well-founded sets) provide the framework for an improved understanding. Barwise's and Etchemendy's account is contrasted with Kripke's. Finally, a recent analysis of Buridan's position by Epstein is criticized.

For the first time in his Doctrine of Right, Kant employs an expanded, three dimensional concept of public law. In addition to constitutional law, it also includes international law and cosmopolitan law. Each of these concepts of law is assigned its own principle of reason: constitutional law declares that a republic is the only rightful constitution for an individual state; international law requires at least an association of states with higher level instruments of coercion; and cosmopolitan law primarily defines the (...) basic rights of stateless peoples or individuals with respect to existing states. For the principles of reason for constitutional and international law, Kant formulates permissive laws, which allow for imperfections in an effort to promote the optima which the legal principles of reason dictate. Kant justifies these less perfect solutions not only with pragmatic considerations but also with reasons relating to the theory of the sovereignty of nations. Kants Rechtslehre verwendet erstmals einen erweiterten, dreidimensionalen Begriff des öffentlichen Rechts, der neben dem Staatsrecht nun auch das Völkerrecht und das Weltbürgerrecht umfaßt. Jeder dieser Begriffssphären wird ein eigenes vernunftrechtliches Prinzip zugeordnet: das Staatsrecht erklärt die Republik zur einzig rechtmäßigen Verfassung, während das Völkerrecht mindestens eine Staatenassoziation mit höherstufiger Zwangsgewalt erfordert und das Weltbürgerrecht in der Hauptsache die elementaren Rechte von staatslosen Völkern oder Einzelpersonen gegenüber Staaten definiert. Für das staatsrechtliche und das völkerrechtliche Prinzip formuliert Kant Erlaubnisgesetze, die zur Beförderung der vernunftrechtlichen Optima Minderformen zulassen, zu deren Rechtfertigung Kant nicht allein pragmatische, sondern ebenso volkssouveränitätstheoretische Gründe anführt. (shrink)

It is well known by now that large parts of mathematical reasoning can be carried out in systems which are conservative over primitive recursive arithmetic PRA . On the other hand there are principles S of elementary analysis which are known to be equivalent to arithmetical comprehension and therefore go far beyond the strength of PRA . In this paper we determine precisely the arithmetical and computational strength of weaker function parameter-free schematic versions S− of S, thereby exhibiting different levels (...) of strength between these principles as well as a sharp borderline between fragments of analysis which are still conservative over PRA and extensions which just go beyond the strength of PRA. (shrink)

1. T. Darstellung -- 2. T. Anmerkungen und Register.

This text was prepared for presentation in Nagoya, Japan, in 2010. Its aim was to explore a dialogue with Asians toward a cosmopolitan sociology. Beginning from the idea of entangled modernities which threaten their own foundations, Ulrich Beck advocated a complete conceptual innovation of sociology in order to better comprehend the fundamental fragility and mutability of societal dynamics shaped by the globalization of capital and risks today. More specifically, he proposed a cosmopolitan turn of sociology: first, by criticizing methodological (...) nationalism; second, by introducing the concept of cosmopolitization; third, by re-mapping social inequalities; fourth, by discussing risk society in the context of East Asian development; and fifth and finally, by proposing a cosmopolitan vision. Along this line, Beck attempted an overview of the researches done on second modern transformation in East Asia and suggested that an active dialogue may be possible when Asians begin to see the West from their perspectives rather than being caught in the Euro-centric and West-hegemonic presuppositions. (shrink)

This article investigates the changing justifications of one of the hallmarks of orthodox psychoanalytic practice, the neutral and abstinent stance of the psychoanalyst, during the middle decades of the 20th century. To call attention to the shifting rationales behind a supposedly cold, detached style of treatment still today associated with psychoanalysis, explanations of the clinical utility of neutrality and abstinence by ‘classical’ psychoanalysts in the United States are contrasted with how intellectuals and cultural critics understood the significance of psychoanalytic abstinence. (...) As early as the 1930s, members of the Frankfurt School discussed the cultural and social implications of psychoanalytic practices. Only in the 1960s and 1970s, however, did psychoanalytic abstinence become a topic within broader intellectual debates about American social character and the burgeoning ‘therapy culture’ in the USA. The shift from professional and epistemological concerns to cultural and political ones is indicative of the changing appreciation of psychoanalysis as a clinical discipline: for psychoanalysts as well as cultural critics, I argue, changing social mores and the professional decline of psychoanalysis infused the image of the abstinent psychoanalyst with nostalgic longing, making it a symbol of resistance against a culture seen to be in decline. (shrink)

I understand the claim that there is a right to work as the claim that involuntary unemployment is an injustice that requires of justice enforcement institutions to stop it. I argue that in present conditions of high productivity it is more consistent with the liberal tradition to proclaim a right to develop one’s capabilities than a right to work. The steps of my argument are: (1) An important though not the only reason for considering unemployment unjust has been what I (...) call the Promethean idea of society. (2) The Promethean idea is implied by the liberal idea of rights. (3) There are two conceptions of the Promethean idea, the centralist and the autonomous one. (4) Only the latter is acceptable. (5) Involuntary unemployment is unjust even if the dole is decently high. (6) The injustice of unemployment can be stopped only by institutions that enable everyone to use their capabilities in realizing the Promethean idea. (7) One such institution is basic income. (8) As employment is not necessary for survival, we should replace the right to work with a right to develop one’s capabilities. (shrink)

In reply to H. Bußhoff's paper I give another outline of Lakatos' approach to normative theories in order to reduce the misunderstandings Bußhoff seems to have fallen victim to. . In particular, I try to show that he is wrong in claiming there is a vicious circle in this approach or my interpretation of it . Finally, I expose for criticism his alternative methodology of political science which propagates a theory of a "third type", suggesting that he takes too little (...) seriously problems he calls academical although their importance has been shown not only by Lakatos but by political philosophers as Rawls and Nozick. (shrink)

Biographical note: Thomas Alkemeyer (Dr. phil.) ist Professor für Soziologie und Sportsoziologie an der Carl von Ossietzky Universität Oldenburg. Ulrich Bröckling (Dr. phil.) ist Professor für Kultursoziologie an der Albert-Ludwigs-Universität Freiburg. Tobias Peter (Dr. rer. pol.) ist wissenschaftlicher Mitarbeiter am Institut für Soziologie der Albert-Ludwigs-Universität Freiburg.

Name der Zeitschrift: Zeitschrift für kritische Sozialtheorie und Philosophie Jahrgang: 4 Heft: 1-2 Seiten: 49-85.

There are many different kinds of questions. -/- I have mentioned a few of them here- -/- Philosophy: Aims, Methods, Rationale Paperback – 2018 by Ulrich de Balbian (Author) -/- ISBN-10 : 1985719150 ISBN-13 : 978-1985719156 -/- In this meta-philosophical study I commence with an investigation of Wisdom. I then continue with ane xploration of the institutionalization of the subject and the professionalization of those involved in it. Thien I show that philosophizing resembles and attempts to do theorizing. The (...) 9 questions, etc of the Socratic Method and details of the Philosophical Toolkit occur throughout different stages of theorizing as one level and one dimension of it. Traditional philosophy is no longer viable, relevant and acceptable. It might be possible to continue doing philosophizing in traditional ways. It is possible to continue fabricating fictional realities in the manner of the Pre-Socratics, Spinoza, Leibniz, Husserl, Hegel, Plato, et al. It is possible to devise pictures of realities and depictions of human consciousness and cognition like Descartes or in the Kantian manner. One of the major issues with traditional philosophy is its lack of self-awareness, the absence of meta-cognition. This lack of meta-cognition of traditional philosophers leads to the creation of all sorts of questionable phenomena and fake problems. Traditional philosophy, metaphysics, ontology, epistemology, ethics, philosophy of sciences, religion, arts, etc are little more than the possibilities, limits and restrictions enabled and allowed by the philosopher's methodology, techniques and tools. It is most likely possible to envisage a project to devise a collection or synthesis of many alternative realities by means of the insights and theories of theoretical physics, mathematics, bio-chemistry, biology and other sciences, the depictions produced by the arts and pictures of realities presented by the humanities. If such a system of pictures of reality is philosophically relevant and meaningful is however another matter. It is possible to continue fabricating fictional realities in the manner of the Pre-Socratics, Spinoza, Leibniz, Husserl, Hegel, Plato, et al. It is possible to devise pictures of realities and depictions of human consciousness and cognition like Descartes or in the Kantian manner. -/- Some of these questions, certain kinds of questions are relevant to philosophy, to the doing of philosophy or philosophizing. -/- What are the aims of different kinds of questions? -/- What are their objectives and purposes? -/- How are their relevant to the doing of philosophy? -/- How are they related to philosophizing? -/- These are some of the topics that will be touched on, tacitly and explicitly, in this exploration. -/- I travel through the exploration of concepts and their role in questions, how concepts can be viewed as interconnected and being interpreted as forming a system or set of ideas and being employed to devise a theory, good, bad or indifferent. -/- . (shrink)

La Déclaration commune sur la Doctrine de la Justification proposée par l'Institut pour la Recherche oecuménique de Strasbourg affirme que nous avons atteint un tel consensus concernant la question de la justification que les condamnations du XVIe siècle n'existent plus. Cet article montre d'abord que cette déclaration est le résultat d'un long dialogue au sein des théologies catholique et protestante, puis des comités officiels, au cours des quarante dernières années. Puis il en indique la signification et les limites. Il expose (...) ensuite comment elle a été reçue dans les Eglises luthériennes et la réponse officielle de la Fédération Mondiale Luthérienne, et celle de l'Eglise catholique. Il indique pour finir les tâches du dialogue oecuménique dans le futur. (shrink)

ArgumentWhen Copernicus pointed out that the apparent movement of the sun was in fact the effect of the rotation of the earth, he explained his view by referring to a passage in Virgil's Aeneid. Thus he established the link between science and literature. This topic recurred frequently in both science and literature whenever the question of the relativity of motion arose. In this article, I will focus above all on two authors who took up this question: Ernst Mach and Hugo (...) von Hofmannsthal. Moreover I will try to show the different roles of scientific and literary prose in the works of Mach and in Hofmannsthal's Das Glück am Weg. (shrink)

I propose a conception of critical theory that is an alternative to that of the Frankfurt School and Habermas. It is based on the assumptions that critical theory is not unique but started off with the 5th century BC movement of the sophists that aimed at an understanding of society free from superstition and prejudice, can be better understood by considering the history of social thinking, does not look for knowledge for knowledge’s sake but for solving practical problems, distinguishes basic (...) social problems from dependent problems, looks for and defends a value to guide it both in its research and its solutions, prefers the value of capability development to that of happiness. (shrink)