Keine ausführliche Beschreibung für "Die dreiwertige Logik der Sprache" verfügbar.

In this article, we address the limitations of sustainable development as an orienting educational horizon of hope and change, given that mainstream development presumes the possibility of perpetual growth and consumption on a finite planet. Facing these limitations requires us to consider the inherently violent and unsustainable nature of our modern-colonial modes of existence. Thus, we propose a shift from “education for sustainable development” to “education for the end of the world as we know it.” We contend that the predicament (...) we face is not primarily rooted in ignorance and thus solvable with more knowledge, nor primarily rooted in immorality and thus solvable with more normative values; rather, it is rooted in denials that stem from harmful desires for and investments in the continuity of the securities and satisfactions promised by modernity-coloniality. Faced with these denials, we emphasize a collective need to “grow up” so that we might “show up” differently to do the work that is needed as we face unprecedented global challenges. (shrink)

This article addresses the conceptual challenges of articulating the ethical–political limits of ‘higher education as we know it’, and the practical challenges of exploring alternative formations of higher education that are unimaginable from within the dominant imaginary of the higher education field. This article responds to the contemporary conjuncture in which possible futures have been significantly narrowed, and yet these possibilities also appear increasingly unsustainable and unethical. It invites scholars of higher education to rethink the epistemological and ontological frames within (...) which most imaginaries and institutions of higher education are embedded. If we fail to denaturalize these frames, then efforts to pluralize possible higher education futures will risk reproducing existing conceptual limitations and enduring colonial harms. (shrink)

This book aims to answer two main questions about Aristotle’s theory of causality and causal explanation, especially in relation to natural science: (1) How does he answer the main philosophical questions about causes to which he thinks his predecessors’ answers are flawed? (2) How do his answers bear on the main questions we confront in thinking about causality in general? The texts that deal with causality directly are analyzed against the background of his criticisms of his predecessors and his broader (...) views about explanation, highlighting their theoretically important commitments. This allows us to reveal the conceptual architecture of his theory. The basic theory is then applied to two questions about causality, one metaphysical and one epistemological. The metaphysical question is how to account for the relation between causes and what they cause, in light of a fundamental tension between different desiderata for causal explanations. Aristotle’s answer is pluralistic: he does not think that there is one metaphysical relationship between causes and what they cause even within a given mode of causality. The epistemological question asks how we grasp causes, and grasp them in a way that yields scientific understanding. Aristotle’s answer is again a pluralist one: metaphysically different phenomena demand different cognitive resources, and some are more accessible than others. Nevertheless, there is a discernible path from simpler to more sophisticated types of cognitive grasp on causality, in such a way that Aristotle can plausibly satisfy the epistemological constraints he thinks his predecessors cannot. Aristotle thus aims to provide a non-reductionist account of causality that still leaves room for a substantive conception of understanding in natural science. (shrink)

English summary: Questions about the origins and reality of good and evil and about their mutual relationship play a central part in the history of philosophy and religion from their very beginning. Giving answers to these questions had a decisive influence on how the world and its civilization(s) as well as human beings and their ethics were perceived in their relations to higher beings (god or gods). The contributions within this conference volume illustrate which concepts regarding these questions were developed (...) in ancient civilizations around the Mediterranean, from the early literatures of Egypt and Mesopotamia, Iran and Greece to biblical, Qumranic and ancient Christian texts as well as the writings of the Manichaeans and the Quran. Thus this volume gives a representative overview of the responses of the ancient world to one of the fundamental questions of mankind. German description: Die Frage nach Herkunft und Wirklichkeit des Guten und des Bosen sowie nach ihrem Verhaltnis zueinander hat in der Philosophie- und Religionsgeschichte von Anfang an eine zentrale Rolle gespielt. Ihre Beantwortung hatte entscheidenden Einfluss darauf, wie man Welt und Kultur, Mensch und Ethik in der Beziehung zu Gott bzw. den Gottern wahrnahm. Die Beitrage des Konferenzbandes stellen dar, welche Auffassungen hierzu in Altertum und Antike entwickelt wurden. Dabei reicht der Bogen von den fruhen Literaturen aus Agypten und Mesopotamien, Iran und Griechenland uber biblische, qumranische und antik-christliche Texte bis zu dem Werk Manis und dem Koran. So vermittelt der Band einen reprasentativen Eindruck von den Antworten der alten Welt auf eine Lebensfrage der Menschheit. Mit Beitragen von: Wilhelm Blumer, Devorah Dimant, Jan Dochhorn, Therese Fuhrer, Philip Kreyenbroek, Catherine Mittermeyer, Angelika Neuwirth, Bernd Schipper, Konrad Schmid, Markus Stein, Martin Tamcke, Ulrich Volp. (shrink)

Ergebnisse und Konsequenzen der Hirnforschung stoßen auf breites Interesse und werden in der Öffentlichkeit kontrovers diskutiert. Die Realität des Mentalen, die Freiheit des Willens und schließlich auch die Frage nach Gott und dem Ursprung von Religion stehen auf dem Prüfstand. Philosophie und Theologie sind herausgefordert, sich an der Debatte zu beteiligen. Der vorliegende Band führt in die gegenwärtige Diskussion zur Philosophie und zur Theologie des Geistes ein.

Inexact limits. On the heap-paradox, Darwinism and recursive grammar. The heap-paradox can be reinforced by a combination with the basic idea of Achilles. The logical pattern of the reinforced heap-paradox will be analysed in a new manner by distinguishing between limited and unlimited transitivity. This analysis makes explicit the constructive character of the paradox. Finally it is shown that the logical pattern of the heap-paradox is applied in popular presentations of Darwinism, in the debate about abortion and in the foundation (...) of recursive theories of grammar. (shrink)

The tools employed might appear appropriate, the reasoning sound and argumentation valid, but the subject-matter, well one wonders what that has to do with philosophy, if anything at all? Viewing some of the topics one really wonders of the notion of philosophy is not stretched too far? So much that is passed off as philosophy itself or some kind of so-called interdisciplinary issues really appear as irrelevant. tempt to interpret, perceive and treat as if they a Topics from the grievance (...) studies especially fall under this. It seems as if individuals have personal issues, obsessions and psychological, social and cultural problems that they are philosophical and/or philosophically related. I wish to suggest that those issues are treated as disciplines or subjects in their own right, for example racism, feminism and gender studies, but not as if they have anything to do with philosophy or should be treated in a philosophical manner. As if they inform us about profound philosophical issues or concerns. Perhaps aspects of them can be dealt with as psychological, anthropological, sociological, biological, political, etc, but dealing with them as if they provide us with some kind of profound philosophical ideas and insights might be stretching the notion of philosophy a bit too far.I’ve wondered about the seeming dichotomy of materialism/physicalism and panpsychism and if they are really the only possible consciousness explanatory positions? How about biologism? That is as if all living biological matter or organisms are conscious, as well as that consciousness (the many types of it) can be explained best by the nature of those phenomena. A biologically restricted form or modification of pan-psychism? The consciousness section is an attempt to provide guidelines for the conceptualization of different meanings of consciousness. When they have been identified they can be explored, for example the nature of the different types, on different levels and in different dimensions, the nature of the processes, aims, objectives, functions. These are mere beginnings. When they have been investigated, can one perhaps begin to develop hypotheses and theories about features, processes, causes, functions, the organs involved, etc. (shrink)

In this paper the numerical strength of fragments of arithmetical comprehension, choice and general uniform boundedness is studied systematically. These principles are investigated relative to base systems Tnω in all finite types which are suited to formalize substantial parts of analysis but nevertheless have provably recursive functions of low growth. We reduce the use of instances of these principles in Tnω-proofs of a large class of formulas to the use of instances of certain arithmetical principles thereby determining faithfully the arithmetical (...) content of the former. This is achieved using the method of elimination of Skolem functions for monotone formulas which was introduced by the author in a previous paper.As corollaries we obtain new conservation results for fragments of analysis over fragments of arithmetic which strengthen known purely first-order conservation results.We also characterize the provably recursive functions of type 2 of the extensions of Tnω based on these fragments of arithmetical comprehension, choice and uniform boundedness. (shrink)

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)

Das Sammelwerk legt umfassend den Stand der Staatstheorie dar und arbeitet die Beiträge der bedeutendsten Staatsdenker und der wichtigsten Strömungen des Staatsdenkens zum heutigen Staatsverständnis exemplarisch heraus.Renommierte Philosophen, Historiker, Sozial-, Kultur- und Rechtswissenschaftler aus Universitäten und Forschungseinrichtungen in ganz Europa stellen in 15 gleichgewichteten Kapiteln das Staatsdenken von der Antike bis zur Postdemokratie facettenreich heraus. Jedes Kapitel firmiert unter einem Schwerpunkt, angefangen beim klassischen und konservativen über das liberale und feministische bis hin zum anarchistischen und religiösen Staatsdenken. Einen besonderen Stellenwert (...) nimmt dabei das Staatsdenken in anderen Kulturen ein, darunter China, Indien, die arabische Welt sowie das vor- und das postkoloniale Afrika.Die Schlussbetrachtung zum "Staat der Zukunft" bilanziert die Probleme von Souveränitätsverlust, Staatszerfall und Postdemokratie vor dem Hintergrund von Globalisierung, Ökonomisierung und Individualisierung.Praktische Querverweise und ein umfassendes Literaturverzeichnis erleichtern den Zugriff, detaillierte Stichwort- und Personenregister runden das Werk ab.Mit Beiträgen von:Helga Albrecht, Andreas Anter, Olaf Asbach, Friedrich Balke, Ernst Baltrusch, Michael Becker, Hannah Bethke, Karl-Heinz Breier, Michael Brie, Norbert Campagna, Lars Distelhorst, Sabine Doyé, Dominik Finkelde, Oliver Flügel-Martinsen, Alexander Gantschow, Eva Geulen, Gerhard Göhler, Dieter Grimm, Martin Gronau, Gregor Hain, Hendrik Hansen, Leonhard Harding, Oliver Hidalgo, Wilhelm Hofmann, Frauke Höntzsch, Dana Ionescu, Matthias Jestaedt, Dirk Jörke, John Kannankulam, Stefan Koslowski, Oliver W. Lembcke, Rochus Leonhardt, Roland Lhotta, Mathias Lindenau, Marion Löffler, Gundula Ludwig, Günter Maschke, Jean-Christophe Merle, Dominique Fabian Miething, Andreas Niederberger, Claudia Opitz-Belakhal, Henning Ottmann, Gregor Paul, Thore Prien, Walter Reese-Schäfer, Claudia Ritzi, Samuel Salzborn, Stefano Saracino, Birgit Sauer, Peter Seyferth, Thomas Schölderle, Hans-Martin Schönherr-Mann, Ulrich Seeber, Veith Selk, Harald Sippel, Tine Stein, Kazuhiro Takii, Ulrich Thiele, Andreas Vasilache, Rüdiger Voigt, Christian Wendt, Stefanie Wöhl, Joachim Wurst, Holger Zapf und Barbara Zehnpfennig. (shrink)

Philosophical investigations, reasons, subject-matter https://scholar.google.com/scholar?q=Ulrich+verster+&btnG=&hl=en&as_sdt=0%2C5 https://www.amazon.com/Philosophical-Arguments-Philosophy-Objectives-Methodology/dp/187444000X/ref=a sap_bc?ie=UTF8.

A substantial portion of the knowledge base of psychology is based on subjective reports with a risk of information bias. The objective of the present study was to elucidate one contextual source of variance and potential bias in subjective reports: the influence of affective state at the time of responding to questionnaires. Employees were subjected to mood-induction procedures in the laboratory. Neutral, positive, and negative moods were induced by combinations of pictures from the international affective picture set and music. The (...) subjects responded to questions on visual analog scales in order to optimize sensitivity and attenuate short-term memory effects. Most subjects exhibited significant affective-state inductions with no change in arousal. The analyses took affective response to the manipulation into account. Only four of 20 questions were somewhat influenced by induced affective state: job overload, social support from co-workers, satisfaction with getting to develop personally, and an item measuring agreeableness. In general, responding to questions of work that were phrased for valence was little or insignificantly influenced by induced affective state. (shrink)