Nineteen newly-transliterated letters between Ferdinand Christian Baur and his friend Ludwig Friedrich Heyd are presented. Seventeen of them were written by Baur, and two by Heyd in the period between 10th February 1836 and 16th January 1842. A further sixteen earlier letters were already published by Carl Egbert Hester in 1993. The correspondence between the two close friends cover a broad range of subjects, predominantly historical, as well as family, scientific, political themes and particularly university politics. The key personal topic (...) is the death of Baur’s wife in 1839 and the consequences of this for their children. The scientific themes concern firstly Baur’s efforts to assist Heyd in his research into the history of Württemberg, and to promote these works to publishers. Secondly, the letters document the reaction of the two to David Friedrich Strauß’s work “Das Leben Jesu”, and how their views changed during this correspondence. The central political themes of the letters relate primarily to appointments within Tübingen University, and in particular to previously unknown attacks on Baur’s own position there. Further discussions concern two politically arranged festivals; the Buchhändlerfest of 1840, and the 25th coronation anniversary of King Wilhelm I. of Württemberg in 1841, at which Baur gave a courageous speech on the political situation in Württemberg. Of particular interest in the letters previously transliterated by Hester are two topics, firstly the “Polish Petition” regarding the political situation in Poland in the 1830s, and secondly regarding the constitution of Tübingen University. To better understand the significance of these private letters and their openness, a short biography of Heyd is included. (shrink)

The subject of my paper are the methodological questions of applied ethics. In order to address this problem, we should clarify, in the first place, what it is that is called applied or practical ethics. The latter expression may appear a bit curious, indeed, for it might seem to suggest that there is an ethics which has nothing to do with practical matters. On the other hand, “applied ethics” may be taken to mean the same as “application of ethics”. In (...) this case, the sense of the expression is rather clear; but it already involves a strong premise in that it says that ethical method consists in applying a previously given standpoint to concrete cases. There are, however, some positions which would reject this view , so that it would be question-begging to presuppose its truth at the very beginning. (shrink)

In this article, we present results from an interdisciplinary research project aimed at assessing consciousness in dreams. For this purpose, we compared lucid dreams with normal non-lucid dreams from REM sleep. Both lucid and non-lucid dreams are an important contrast condition for theories of waking consciousness, giving valuable insights into the structure of conscious experience and its neural correlates during sleep. However, the precise differences between lucid and non-lucid dreams remain poorly understood. The construction of the Lucidity and Consciousness in (...) Dreams scale was based on theoretical considerations and empirical observations. Exploratory factor analysis of the data from the first survey identified eight factors that were validated in a second survey using confirmatory factor analysis: INSIGHT, CONTROL, THOUGHT, REALISM, MEMORY, DISSOCIATION, NEGATIVE EMOTION, and POSITIVE EMOTION. While all factors are involved in dream consciousness, realism and negative emotion do not differentiate between lucid and non-lucid dreams, suggesting that lucid insight is separable from both bizarreness in dreams and a change in the subjectively experienced realism of the dream. (shrink)

Ursula Coope presents a ground-breaking study of the philosophy of the Neoplatonists. She explores their understanding of freedom and responsibility: an entity is free to the extent that it is wholly in control of itself, self-determining, self-constituting, and self-knowing - which only a non-bodily thing can be.

What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics. In the first book in English exclusively devoted to this discussion, Ursula Coope argues that Aristotle sees time as a universal order within which all changes are related to each other. This interpretation enables her to explain two striking Aristotelian claims: that the now is like a moving (...) thing, and that time depends for its existence on the mind. (shrink)

This chapter argues that the human perspective is not fully reducible – that is, that something would indeed be lost in the absence of the human perspective. It shows that epistemic subjectivity itself is an irreducible, ineliminable feature of the human standpoint. Subjectivity goes along with substantiality, and to be an epistemic subject is to be a substance with a mind. In E2p13, Spinoza identifies the mind's object with the body, thereby specifying where the multiplicity of epistemic subjects comes from (...) – how, that is, individual epistemic subjects are identified and differentiated. The chapter looks at how the three kinds of knowledge relate to the notions of epistemic subjectivity. These include: imaginative knowledge; reason, or knowledge from common notions; and intuitive knowledge. Imaginative knowledge works straightforwardly on the model of having ideas in the thick sense. (shrink)

High profile (and controversial) events and installations, like the Helter-Skelter in Norwich and the Crazy Golf Bridges in Rochester, have drawn attention to innovation and public engagement within Anglican cathedrals. The present study contextualised these innovations both empirically and conceptually. The empirical framework draws on cathedral websites to chronicle the wide and diverse range of events and installations hosted by Anglican cathedrals in England and the Isle of Man between 2018 and 2022. The conceptual framework draws on Edward Bailey’s theory (...) of implicit religion to classify and to explore these events and installations. Two insights from the theory of implicit religion emerged as of particular significance. First, the notion of implicit religion softens the boundaries between the sacred and the secular. This was exemplified by eight categories of events: scientific exhibitions, festivals, musical events, art exhibitions, theatre, markets, community events and installations. Second, the notion of implicit religion draws attention to the themes and activities that generate meaning and purpose. This was exemplified by seven themes: social justice and social conscience, violence and reconciliation, remembrance, migration and sanctuary, COVID-19 and lockdowns, personal well-being and nature and environment.Contribution: Situated within the science of cathedral studies, this article identifies the range of innovative events and installations hosted by Anglican Cathedrals in England and the Isle of Man and assesses the significance of these events and installations through Edward Bailey’s lens of implicit religion, discussing first the softening of boundaries between the sacred and the secular and then the generation of meaning and purpose through the core themes raised by these events and installations. (shrink)

Die Aufklärung ist gerade auf ihrem Höhepunkt, als Johanna Charlotte Unzer in der Männer dominierten Gelehrtenwelt von sich reden macht. Sie interessiert sich für Philosophie, diskutiert mit und will verstehen, was Metaphysik bedeutet. Aber sie darf sich nicht ganz den Wissenschaften verschreiben. Für die Gesellschaft ist Johanna Charlotte in erster Linie Frau. Und das bedeutet, dass sie im Hintergrund bleiben, ihrem Mann eine gute Ehefrau und ihren Kindern eine gute Mutter sein muss. Die Autorin Ursula I. Meyer zeigt im (...) neuen Band der Reihe PhilosophinnenLeben das Spannungsfeld zwischen gelehrtem Anspruch und bürgerlicher Frauenrolle. Johanna Charlotte gibt zwar die Wissenschaften auf, zieht sich aber nicht ins Privatleben zurück. Mit der Veröffentlichung ihrer Gedichte hält sie sich ein Hintertürchen offen. Und sie behandelt auch darin wissenschaftliche Themen, spöttelt über den Metaphysicus oder setzt den Unterschied zwischen einer Uhr und einem Frauenzimmer poetisch um. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 92 Heft: 2 Seiten: 468-500.

Versucht man die philosophische Entwicklung von Hermann Cohen zu überblicken, so sticht ins Auge, dass er genuin rationalistischen Überzeugungen immer näher rückt. Welche Bedeutung dabei der Philosophie von Leibniz für die Entwicklung einer rein idealistischen Urteilslogik zukommt, ist bekannt. Ich denke aber darüber hinausgehend, dass Cohens Ansatz im Verlauf der Jahre ganz zentralen erkenntnistheoretischen Grundintuitionen des klassischen Rationalismus immer näher kommt.

In this article we present a training program based on the empirical research conducted in the project 'argumentational integrity'. After a brief sketch of the problem dimensions concerning unfair argumentation we give an overview of the training concept and the underlying empirical research. Exemplification of the instructional design is given for the second and the fifth training dimension (standards of argumentational integrity and reactions to unfair contributions). Finally we indicate how the training is to be evaluated and present initial results (...) demonstrating that in comparison with an untrained control group participants in the training significantly improve their skills in identifying and naming argumentative rule violations. (shrink)

Abstract In this paper, I ask why Aristotle thinks that ethical virtue (rather than mere self-control) is required for practical wisdom. I argue that a satisfactory answer will need to explain why being prone to bad appetites implies a failing of the rational part of the soul. I go on to claim that the self-controlled person does suffer from such a rational failing: a failure to take a specifically rational kind of pleasure in fine action. However, this still leaves a (...) problem: could there not be someone who (unlike the self-controlled person) took the right kind of pleasure in fine action, but who failed to be virtuous on account of bad appetites? If so, would such a person be practically wise but not virtuous? I end with some suggestions about how Aristotle might answer this. (shrink)

When Jakob Freudenthal published Die Lebensgeschichte Spinozas in 1899, it was the first collection of biographical documents on Spinoza, who was then still seen as something of an ascetic and isolated philosopher. This view had been suggested by Jarig Jelles’ preface to Spinoza’s Opera posthuma. Bayle had also used Spinoza’s unique vita when arguing for his claim that an atheist could live a virtuous life. While this had offered a pretext for reading Spinoza since the end of the seventeenth century, (...) once he was “christianized” by German idealism it became increasingly a way to ignore his critique of religion, as well as his Jewish roots. Our knowledge of Spinoza’s life was further extended by the findings of Carl Gebhardt, who, in a series of articles beginning in 1922, pointed to Spinoza’s association with Jewish heresy in Amsterdam. As a result, Spinoza’s turn to modern science and philosophy was seen as due, to some extent, to his association with Jewish heresy in Amsterdam. The next great step in Spinoza historiography was taken in 1932 by Mordechai Vaz Dias and Willem Tak, who published new biographical material showing us the young merchant Spinoza.Although none of the documents found since have changed our picture of Spinoza’s life as dramatically, they have never been collected in one place. Thanks to Walther’s new edition, we now have almost all of these documents in two large volumes with a rich commentary, the first of which includes the documents and. (shrink)

Spricht man über die Aufklärung, taucht man, wie meist in der Philosophie in eine Männerwelt, Frauen sind darin Randfiguren. In einer Zeit, als die Männer die Grundlagen der modernen Zivilisation legten, hat man Frauen eine Nebenrolle zugewiesen. Trotzdem haben Aufklärerinnen durch ihr Denken, ihr Werk und ihr Beispiel viele weitere Generationen beeinflusst. Der Titel Aufklärerinnen beschreibt Philosophinnen, Literatinnen und Wissenschaftlerinnen, die in dieser Umbruchphase etwas bewegen wollten. Mangelnder Frauenbildung, wirtschaftlicher Abhängigkeit und ehelicher Unterwerfung hatten sie den Kampf angesagt. Und das (...) in einer Zeit, die den Frauen mehr denn je ein bürgerliches Korsett aufgezwungen hat. When one speaks about the Enlightenment, one is immersed, as is usually the case in philosophy, in a man's world; women are marginal figures in it. At a time when men were laying the foundations of modern civilisation, women were assigned a supporting role. Nevertheless, women Enlightenment thinkers have influenced many more generations through their thinking, their work and their example. The title Women Enlighteners describes female philosophers, writers and scientists who wanted to make a difference during this period of upheaval. They declared war on the lack of female education, economic dependence and marital subjugation. And they did so in a time that imposed a bourgeois corset on women more than ever before. (shrink)

Der Wandel ist das Leben Spielen die persönliche Entwicklung und das private Umfeld bei Philosophinnen eine größere Rolle als bei Philosophen? Wahrscheinlich nicht. Aber solange Frauen keinen Zugang zur akademischen Bildung hatten, waren ihre beruflichen Wege zwangsläufig kurvig und voller Umleitungen; und das macht sie abwechslungsreicher. Abwechslung ist auch das Stichwort im Leben der amerikanischen Philosophin und Frauenrechtlerin Charlotte Perkins Gilman. Geboren an der Ostküste der noch jungen Vereinigten Staaten führt sie ihr Weg, quer über den Kontinent und durch die (...) unterschiedlichsten Berufe. Werbegrafikerin, Zeichenlehrerin, Zimmerwirtin, erst dann findet Charlotte ihre Bestimmung als wissenschaftliche Autorin und Schriftstellerin. Ihr feministisches Hauptwerk Women and Economics ist bis heute ein Standardwerk der ersten Frauenbewegung. (shrink)

Neben dem Umstand, dass wir am 5. Mai 2018 den zweihundertsten Geburtstag von Karl Marx feiern durften, gibt es aus erziehungswissenschaftlicher, respektive bildungstheoretischer Sicht, gute Gründe, den Entwicklungsgang des historisch materialistischen Denkens von seinen Anfängen im Vormärz bis hin zur Analyse der kapitalistischen Logik in den 1860iger und 70iger Jahren zu rekonstruieren.

Simone de Beauvoir is one of the most well‐known chroniclers of the twentieth century and her formal volumes of autobiography are widely cited as a left‐wing intellectual's account of her era. Yet her life writing extended far beyond formal memoir to include diaries, letters, and biographical testimonies. In this chapter I analyze the broad movements of Beauvoir's engagement with the genre, from her early philosophical diaries to her formal memoirs and biographies, in the context of her own philosophical and literary (...) worldview. Her auto/biographical writings will emerge from this analysis as an individual case history in which Beauvoir tests out many of her philosophical notions concerning situated selfhood and bears witness to the major evolutions in twentieth century western society. (shrink)

This book offers the first comprehensive account and re-appraisal of the formative phase of what is often termed the 'Grotian tradition' in international relations theory: the view that sovereign states are not free to act at will, but are akin to members of a society, bound by its norms. It examines the period from the later fifteenth to the mid-seventeenth centuries, focusing on four thinkers: Erasmus, Vitoria, Gentili and Grotius himself, and is structured by the author's concept of international society. (...) Erasmus' views on international relations have been entirely neglected, but underlying his work is a consistent image of international society. The theologian Francisco de Vitoria concerns himself with its normative principles, the lawyer Alberico Gentili - unexpectedly, the central figure in the narrative - with its extensive practical applications. Grotius, however, does not re-affirm the concept, but wavers at crucial points. This book suggests that the Grotian tradition is a misnomer. (shrink)

Eine Besonderheit der propensity-Theorie von Popper liegt darin, daß in ihr - im Gegensatz zu anderen Wahrscheinlichkeitstheorien - die Versuchsbedingungen explizit als Argument in der Wahrscheinlichkeitsfunktion erscheinen. Diese Besonderheit teilt sie mit der Ludwigschen Wahrscheinlichkeitstheorie. Diese Gemeinsamkeit legt die Frage nahe, ob sich aus dem Ludwigschen Formalismus die drei Bedingungen herleiten lassen, die nach Popper aus einer adäquaten Axiomatisierung einer propensity-Theorie folgen müssen. Diese Frage ist um so interessanter, als nach Keuth [1] zwei der Adäquatsbedingungen im Widerspruch zu Poppers eigener (...) Axiomatisierung stehen. Die Frage der Herleitbarkeit der Adäquatheitsbedingungen im Ludwigschen Formalismus hängt selbstverständlich stark von der gewählten "Übersetzung" der Popperschen Bedingungen ab. Das Ergebnis dieser Arbeit ist, daß es eine "Übersetzung" gibt, in der die Adäquatheitsbedingungen herleitbar sind. (shrink)

In this paper, we reconstruct the development of Spinoza’s theory of judgment against the backdrop of the development of his political views. In this context we also look at the difference between Descartes’ meta-act theory of judgment, which Spinoza criticises, and his own all-inclusive approach. By “meta-act theory” we understand the claim that content and judgment about the truth of the content are metaphysically really distinct mental items. By an “all-inclusive theory” we understand the claim that judgment and content constitute (...) only one mental act. We show further how the core intuitions of this all-inclusive theory are developed by Spinoza in an increasingly radical manner and how the practical implications of his all-inclusive theory come to the fore in the Theological-Political Treatise: given that content and act are not really distinct, it is metaphysically impossible that human subjects can give up their ability to judge, which is why Spinoza can plausibly contend that everybody has an inalienable right to form their own judgment. (shrink)

Aesthetic emotions are elicited by different sensory impressions generated by music, visual arts, literature, theater, film, or nature scenes. Recently, the AESTHEMOS scale has been developed to facilitate the empirical assessment of such emotions. In this article we report a semantic profile analysis of aesthetic emotion terms that had been used for the development of this scale, using the GRID approach. This method consists of obtaining ratings of emotion terms on a set of meaning facets which represent five components of (...) the emotion process. The aims here were to determine the dimensionality of the GRID features when applied to aesthetic emotions and compare it to published results for emotion terms in general, and to examine the internal organization of the domain of aesthetic emotion terms in order to identify salient clusters of these items based on the similarity of their feature profiles on the GRID. Exploratory Principal Component Analyses suggest a four-dimensional structure of the semantic space consisting of valence, power, arousal, and novelty, converging with earlier GRID studies on large sets of standard emotion terms. Using cluster analyses, 15 clusters of aesthetic emotion terms with similar GRID feature profiles were identified, revealing the internal organization of the aesthetic emotion terms domain and meaningful subgroups of aesthetic emotions. While replication for further languages is required, these findings provide a solid basis for further research and methodological development in the realm of aesthetic emotions. (shrink)

Among the most peculiar traits of Kant’s critical philosophy is the contention that, while we can know our moral maxims and can thus reflect on our actions from a moral point of view, we cannot really know whether in a given situation our actions are actually motivated by those maxims. This means that, although we have a firm sense of our moral duties, we can never be certain whether some particular action of ours is done from duty or simply in (...) accordance with it. This view is voiced in several of Kant’s writings. Most prominent is its appearance in the Groundwork of the Metaphysics of Morals, but we also find it in Religion within the Boundaries of Mere Reason and in The Metaphysics of Morals, and it is even present in smaller writings such as “On a Miscarriage of all Philosophical Trials in Theodicy” or “On the Common Saying: That may be correct in theory, but is of no use in practice”. It is against this background that I revisit Kant’s remarks on the lack of self-knowledge regarding the motives of our proper actions. I suggest a reading of Kant’s views on this issue in the light of a tradition reaching back to Plato, in which man’s self-relation is shaped in an irreducible way by both self-consciousness and self-ignorance. (shrink)

When I raise my arm, what makes it the case that my arm's going up is an instance of my raising my arm? In this paper, I discuss Aristotle's answer to this question. His view, I argue, is that my arm's going up counts as my raising my arm just in case it is an exercise of a certain kind of causal power of mine. I show that this view differs in an interesting way both from the Davidsonian ‘standard causal (...) account’ of action and from accounts put forward by recent critics of Davidson, such as Hornsby, Alvarez and Hyman. (shrink)