»Man weiß nie, wie eine Kuh einen Hasen fängt«, sagt ein niederländisches Sprichwort: Auch das zunächst so unmöglich wie wenig sinnvoll Scheinende kann gelegentlich ganz überraschend positive Ergebnisse zeitigen, wenn vielleicht auch nur im Ansatz. So verhält es sich auch mit dem in Gänze abstrakt bleibenden (und bleiben wollenden) Versuch, noch in den 2010er Jahren in (ein klein wenig trotziger) Adorno-Tradition einen universalistischen Musikbegriff anzurufen, diesen dann im kuscheligen Raum des hehren ›Kunstwerks‹ zu verorten und ihm die inzwischen etwas müde (...) gewordene Idee der Autonomie zuzuschreiben. Laurenz Lütteken resümiert in seiner Rezension des in Rede stehenden Buchs des Philosophen Gunnar Hindrichs mit dem Titel Die Autonomie des Klangs. Eine Philosophie der Musik, es bleibe am Ende doch. (shrink)

This article investigates the role of privacy and transparency in the 4th Space and outlines their implications for the development and dissemination of conspiracy theories. We argue that privacy can be exploited by individuals and organizations to spread conspiracy theories online, while organizational transparency, intended to increase accountability and ultimately trust, can have the adverse effect and nurture conspiracy beliefs. Through the lens of the 4th Space concept, we offer suggestions on how to approach those challenges which emerge as a (...) result of the complex entanglements of both actual and virtual world across time. (shrink)

The concept of “self-awareness” ( svasaṃvedana ) enters Buddhist epistemological discourse in the Pramāṇasamuccaya and - vṛtti by Dignāga (ca. 480–540), the founder of the Buddhist logico-epistemological tradition. Though some of the key passages have already been dealt with in various publications, no attempt has been made to comprehensively examine all of them as a whole. A close reading is here proposed to make up for this deficit. In connection with a particularly difficult passage (PS(V) 1.8cd-10) that presents the means (...) of valid cognition and its result ( pramāṇa/pramāṇaphala ), a new interpretation is suggested, inspired by the commentary of Jinendrabuddhi. This interpretation highlights an aspect of selfawareness that has hitherto not been claimed for Dignāga: self-awareness offers essentially subjective access to one’s own mental states and factors. (shrink)

Recently, the debate on human enhancement has shifted from familiar topics like cognitive enhancement and mood enhancement to a new and – to no one's surprise – controversial subject, namely moral enhancement. Some proponents from the transhumanist camp allude to the ‘urgent need’ of improving the moral conduct of humankind in the face of ever growing technological progress and the substantial dangers entailed in this enterprise. Other thinkers express more sceptical views about this proposal. As the debate has revealed so (...) far, there is no shared opinion among philosophers about the meaning, prospects, and ethical evaluation of moral enhancement. In this article I will address several conceptual and practical problems of this issue, in order to encourage discussion about the prospects of moral enhancement in the future. My assumption is that for the short term, there is little chance of arriving at an agreement on the proper understanding of morality and the appropriateness of one single ethical theory; apart from this, there are further philosophical puzzles loosely referred to in the debate which add to theoretical confusion; and even if these conceptual problems could be solved, there are still practical problems to be smoothed out if moral enhancement is ever to gain relevance apart from merely theoretical interest. My tentative conclusion, therefore, will be that moral enhancement is not very likely to be made sense of – let alone realized – in the medium-term future. (shrink)

Die vorliegende Arbeit versteht sich als eine Einführung in den systematischen Teil des Werkes in das, was über die Buchdeckelgrenzen des gleichnamigen Serienwerkes hinaus als Cassirers Philosophie der symbolischen Formen bezeichnet werden darf. Die Betonung soll dabei auf dem unbestimmten Artikel liegen: Es ist eine Weise des grundlegenden Verständnisses, die hier präsentiert wird. Sie steht im Verhältnis von Variation und Ergänzung zu den bereits vorliegenden Einführungen in Cassirers Werk; zugleich beansprucht sie aber insofern, etwas Neues und eine Alternative zu bieten, (...) als sie den Primat des Praktischen, unter dem Cassirers Kulturphilosophie steht, ernst nimmt und zum Leitfaden der Interpretation macht. (shrink)

This paper compares and contrasts two infinite regress arguments against higher-order theories of consciousness that were put forward by the Buddhist epistemologists Dignāga (ca. 480–540 CE) and Dharmakīrti (ca. 600–660). The two arguments differ considerably from each other, and they also differ from the infinite regress argument that scholars usually attribute to Dignāga or his followers. The analysis shows that the two philosophers, in these arguments, work with different assumptions for why an object-cognition must be cognised: for Dignāga it must (...) be cognised in order to enable subsequent memory of it, for Dharmakīrti it must be cognised if it is to cognise an object. (shrink)

Looking times and gaze behavior indicate that infants can predict the goal state of an observed simple action event (e.g., object‐directed grasping) already in the first year of life. The present paper mainly focuses on infants’ predictive gaze‐shifts toward the goal of an ongoing action. For this, infants need to generate a forward model of the to‐be‐obtained goal state and to disengage their gaze from the moving agent at a time when information about the action event is still incomplete. By (...) about 6 months of age, infants show goal‐predictive gaze‐shifts, but mainly for familiar actions that they can perform themselves (e.g., grasping) and for familiar agents (e.g., a human hand). Therefore, some theoretical models have highlighted close relations between infants’ ability for action‐goal prediction and their motor development and/or emerging action experience. Recent research indicates that infants can also predict action goals of familiar simple actions performed by non‐human agents (e.g., object‐directed grasping by a mechanical claw) when these agents display agency cues, such as self‐propelled movement, equifinality of goal approach, or production of a salient action effect. This paper provides a review on relevant findings and theoretical models, and proposes that the impacts of action experience and of agency cues can be explained from an action‐event perspective. In particular, infants’ goal‐predictive gaze‐shifts are seen as resulting from an interplay between bottom‐up processing of perceptual information and top‐down influences exerted by event schemata that store information about previously executed or observed actions. (shrink)

Philosophy of culture and philosophical anthropology are coextensive: We find this insight confirmed in Beschreibung des Menschen (from the Nachlass 2006). The essay sketches Blumenberg's basic idea that distance is the a priori condition of human existence, which is realized in culture as the general medium of mediation, and it shows the conciseness that Blumenberg's philosophy of culture gains in the systematic connection with the two works, in whose temporal proximity it was written: Arbeit am Mythos and Schiffbruch mit Zuschauer (...) (both 1979). Noteworthy is the finding that the distance figure of the spectator (Zuschauer) does not testify to the author's interest in aesthetics. (shrink)

Die Geschichte der genetischen Pränataldiagnostik ist bislang als Teil der Geschichte der Humangenetik und deren Neuorientierung als klinisch-laborwissenschaftliche Disziplin in der zweiten Hälfte des 20. Jahrhunderts betrachtet worden. Anhand neuen Quellenmaterials soll in diesem Beitrag gezeigt werden, dass das Interesse an der Pränataldiagnostik in Westdeutschland auch im Kontext von Forschungen entstand, die sich mit Gefahren für den Menschen in der Umwelt befassten. Anhand der Debatten um die Einrichtung des DFG-Schwerpunktprogramms „Pränatale Diagnostik genetischer Defekte“ 1970 untersuchen wir, wie die Technik der (...) Amniozentese in Westdeutschland von einer interdisziplinären Forschungsgruppe eingeführt wurde, die sich mit Schädigungen des Organismus durch Strahlen, Arzneimittel und andere Gebrauchsstoffe und Konsumgüter befasste. In einer als ökologische Wende bezeichneten Zeit wachsenden Umweltbewusstseins, so unsere These, sollte durch die Förderung der Pränataldiagnostik eine wahrgenommene Lücke in der Prävention umweltbedingt auftretender genetischer Anomalien geschlossen werden. Für die Pränataldiagnostik als „Schutzmaßnahme“ sprach unter anderem ihre erwartete Finanzierung als Krankenkassenleistung im Zuge der Reform des Abtreibungsrechts. Erst in einem zweiten Schritt führten Veränderungen von Strukturen der Forschung, vor allem aber Erfahrungen in der gynäkologischen Praxis zu einer Neuausrichtung auf die Diagnostik und Prävention mehrheitlich erblicher oder spontan auftretender Anomalien. Die Pränataldiagnostik, so wie sie schließlich in Westdeutschland ab den frühen 1980er Jahren routinemäßig Einsatz fand, hatte mit Fragen der „Umwelt“ kaum noch zu tun. Diese Fallstudie zur Frühgeschichte der genetischen Pränataldiagnostik handelt von dem noch wenig untersuchten Verhältnis von humangenetischer Forschung, klinischer Praxis und Umweltforschung und hat zum weiteren Ziel, den bisher in anderen Kontexten beschriebenen Wandel von Perspektiven in der Vorsorge um 1970 zu beleuchten. (shrink)

Der Beitrag beleuchtet die Herausforderungen und Lösungsansätze für Nachhaltigkeit im Weltraum. Zentrale Themen sind der zunehmende Weltraumschrott, die Auswirkungen von Megakonstellationen und die Notwendigkeit eines nachhaltigen Weltraumverkehrsmanagements. KI-Systeme spielen eine Schlüsselrolle bei der Bewältigung dieser Herausforderungen,etwa bei der Kollisionsvermeidung und dem Satellitenmanagement. Der Text diskutiert auch Sicherheitsaspekte im Weltraum und den Transfer von Weltraumtechnologien in terrestrische Anwendungen. Abschließend wird die Zukunft der Raumfahrt skizziert, mit Fokus auf internationale Kooperation und nachhaltige Nutzung des Weltraums für wissenschaftliche und kommerzielle Zwecke.

The present study investigated whether infants learn the effects of other persons' actions like they do for their own actions, and whether infants transfer observed action-effect relations to their own actions. Nine-, 12-, 15- and 18-month-olds explored an object that allowed two actions, and that produced a certain salient effect after each action. In a self-exploration group, infants explored the object directly, whereas in two observation groups, infants first watched an adult model acting on the object and obtaining a certain (...) effect with each action before exploring the objects by themselves. In one observation group, the infants' actions were followed by the same effects as the model's actions, but in the other group, the action-effect mapping for the infant was reversed to that of the model. The results showed that the observation of the model had an impact on the infants' exploration behavior from 12 months, but not earlier, and that the specific relations between observed actions and effects were acquired by 15 months. Thus, around their first birthday infants learn the effects of other persons' actions by observation, and they transfer the observed action-effect relations to their own actions in the second year of life. (shrink)

ZusammenfassungDer vorliegende Kommentar wirft, nach einer knappen Zusammenfassung der Argumentation des Beitrags von Tatjana Tarkian, einige grundsätzliche Fragen auf, welche die Geltungsreichweite und Anwendbarkeit der Prinzipien der reproduktiven Autonomie und der wohltätigen Fortpflanzung betreffen. Welche prospektiven Eltern sind Adressat*innen der Prinzipien der reproduktiven Freiheit und der wohltätigen Fortpflanzung? Stellen diese Prinzipien universell und überzeitlich gültige allgemeine Prinzipien dar, die generell in jeder Situation reproduktiver Entscheidung Berücksichtigung finden sollten? Lassen sie sich nur unter der Voraussetzung bestimmter Bedingungen bzw. im Rahmen bestimmter (...) Kontexte anwenden? Sind die beiden Prinzipien kompatibel oder widersprechen sie sich? Kommt prospektiven Eltern eine moralische Verantwortung für die Umsetzbarkeit ihrer reproduktiven Freiheit zu? (shrink)

In seinen Vorlesungen über die Ästhetik hat Hegel einen der wichtigsten und wirkmächtigsten Beiträge zur Ästhetik und Philosophie der Kunst entwickelt. Von der systematischen Klärung der Idee des Schönen über die geschichtliche Unterscheidung der symbolischen, klassischen und romantischen Kunstform bis hin zur Darstellung der einzelnen Künste werden alle relevanten Aspekte entfaltet und miteinander vernetzt. Eindrucksvoll ist nicht nur Hegels plastischer Zugriff auf die Fülle konkreten Materials. Bedeutsam ist vor allem sein kulturphilosophischer Ansatz, der die Kunst auf dem Rang des „absoluten (...) Geistes“ als zentrales Medium menschlicher Selbstverständigung begreift. Die vieldiskutierte These vom „Ende der Kunst" in der Moderne hängt damit direkt zusammen. Hegel hat seine vier Berliner Ästhetik-Kollegien nicht selbst publiziert. Dieser Kommentarband orientiert sich an der Edition des Hegel-Schülers H.G. Hotho und zieht ergänzend die Nachschriften, insbes. des letzten Kollegs von 1828/29 hinzu. In dieser Form wird Hegels Ästhetik auf dem aktuellen Forschungsstand für ein breites philosophisches und kulturwissenschaftliches Interessenfeld erschlossen. (shrink)

Still today, and especially today, the question about the relation between faith and knowledge provokes first and foremost religious associations. That this indicates an abridgement of the practice of belief is shown in the case of Jacobi, who definitively shaped the intellectual de-bates at the real beginning of the modern era. Against the still prevailing fideistic misunder-standings of his position, the provocation of a concept of belief is discussed which adheres neither to the belief in revelation nor to the model (...) of philosophical reflection but rather defines a new metaphysics of action. With belief understood as the acceptance of something as true without seeking reasons, day to day living whose reality Jacobi consistently emphasized from the perspective of the acting person rather than from the perspective of the observer, stands at the centre of interest. He thereby frees up the precondition for a new understanding of traditional religious and epistemic world views as visualization or rationalization of non-propositional belief convictions. (shrink)

Figures of Simplicity explores a unique constellation of figures from philosophy and literature—Heinrich von Kleist, Herman Melville, G. W. Leibniz, and Alexander Baumgarten—in an attempt to recover alternative conceptions of aesthetics and dimensions of thinking lost in the disciplinary narration of aesthetics after Kant. This is done primarily by tracing a variety of “simpletons” that populate the writings of Kleist and Melville. These figures are not entirely ignorant, or stupid, but simple. Their simplicity is a way of thinking, one that (...) Birgit Mara Kaiser suggests is affective thinking. Kaiser avers that Kleist and Melville are experimenting in their texts with an affective mode of thinking, and thereby continue a key line within eighteenth-century aesthetics: the relation of rationality and sensibility. Through her analyses, she offers an outline of what thinking can look like if we take affectivity into account. (shrink)

Mythos und Neue Musik' erforscht erstmalig die spannende Beziehung zwischen den antiken Mythen und der Musik. Birgit Johanna Wertenson widmet sich vor allem zeitgenössischen Kompositionen und weist über die beiden Figuren Orpheus und Kassandra anschaulich nach, dass die Beschäftigung mit dem Mythos auch heute eine komplexe Auseinandersetzung mit elementaren Lebensfragen des Menschen bedeutet. Da die archaischen Figuren stets neue Rezeptionen herausfordern, bleibt der Mythos als Ort kulturellen Wissens aktuell. Das Buch widmet sich dem Thema über einen Dialog aus Philosophie, (...) Kultur- und Musikwissenschaft: Damit wird nicht zuletzt das mittlerweile unübersichtliche Dickicht aus Mythosbegriffen durchdrungen und eine klare Terminologie gewonnen, die auch für andere Kulturwissenschaften eine Basis zum Umgang mit dem Mythos liefern kann. (shrink)

Levinas's ethics has in the last decades exerted a significant influence on Nursing and Caring Science. The core of Levinas's ethics – his analyses of how our subjectivity is established in the ethical encounter with our neighbour or the Other – is applied both to healthcare practice and in the project of building an identity of Nursing and Caring Science. Levinas's analyses are highly abstract and metaphysical, and also non‐normative. Thus, his analyses cannot be applied directly to practical problems and (...) questions. Theorists in Nursing and Caring Science are generally aware of this. Nevertheless, many of them use Levinas's analyses to explore and solve questions of practical and normative character. This article focuses on the challenges and dilemmas of using Levinas in this manner.The article is divided into two parts. The first part presents some central ideas of Levinas's ethics based on the latter part of his authorship. The main focus is on the radicalism of Levinas's critique of the symbolic order (which includes concepts, categories, knowledge, etc.) – or as he puts it ‘the said’ – as a basis for subjectivity and responsibility. Levinas's notions of saying, anarchy, and singularity accentuate this point of view. These notions refer to conditions in the language, which counteract the symbolic order in the ethical encounter to such an extent that it becomes an incomprehensible. Levinas gives the argumentation a metaphysical frame: The encounter with the incomprehensible is an encounter with the Holy, which is not the ontological God, but a metaphysical desire. It is a mystery as to what this means, and herein lies possibly the main challenge when using Levinas's ethics in science and research: How to maintain the radicalism of his critique of the symbolic order when this is to be communicated in a scientific context that expects clarification of statements and ideas? The second part of the article explores this question by examining how some theorists use Levinas's ethics on questions and problems in the area of healthcare and Nursing and Caring Science. The focus is especially on the theorists' reception and use of the just mentioned notions. The study reveals that these theorists to a large extent transform Levinas's ethics according to their own approaches, with the result that his ethics loses its critical radicalism. Thus, I question the reason why they use Levinas. (shrink)

Ever since Kant asked: “How am I to develop the sense of freedom in spite of the restraint?” in his lecture on education, the tension between necessary educational influence and unacceptable restriction of the child’s individual development and freedom has been considered an educational paradox. Many have suggested solutions to the paradox; however, this article endorses recent discussions in educational philosophy that pursue the need to fundamentally rethink our understanding of education and upbringing. In this article it is argued that (...) it is incomprehensible to describe an intervention of an educator as a constraint on a child’s actions and that such an intervention would be in need of justification; as Kant and many others after him have done. Educational intervention should not be understood as a restriction of a child’s endeavour to learn, because any educational intervention is educational. Furthermore, it is argued that the notion of restraint is based on the concept of human beings as radically separated which lead to the assumption that education is restrictive per se. In contrast, this article argues that indoctrination, manipulation, and coercion are rather phenomena within our educational forms of life. Recognizing the interrelations between human beings should play a constitutive part in the conceptualisation of individual freedom. A bond with others is the foundation upon which a child develops its own identity and an understanding of itself as an agent who can express its own will and takes responsibility for its words and actions. (shrink)

The amyloid‐β peptide (Aβ), implicated in Alzheimer's disease, exhibits significant polymorphism. At the monomer level, Aβ can adopt disordered, helical, and β‐hairpin structures, influenced by environmental conditions. Both oligomeric and fibrillar states, characterized by the prevalence of β‐sheets, are polymorphic in the arrangement of β‐strands. This chameleon‐like behavior arises from Aβ’s unique sequence and relatively flat energy landscape, which facilitates aggregation and may contribute to the prevalence of Alzheimer's disease, while also enabling disaggregation, thus slowing disease progression. In contrast, Creutzfeldt‐Jakob (...) disease, which is much rarer, progresses far more rapidly, likely due to the steeper energy landscape of the prion protein. (shrink)

Teachers in vocational education face two problems. (1) Learning involves the ability to transcend and modify learned knowledge to new circumstances. How should vocational education prepare students for future, unknown tasks? (2) Students should strive to produce work of good quality. How does vocational education help them develop their faculty of judgment to differentiate between better and worse quality? These two ques- tions are tightly interwoven. The paper compares the didactics of philosophy and sloyd. Both developed independently, but their solutions (...) to how one advances the capacity for reflective judgment are similar. Central to this capacity is not merely devising efficient means to work towards pre-existing aims, but to reflect in practice on what one’s aim are and should be. This implies reflection on what future problems, as well as solutions to them, demand of us cognitively, socially and morally. (shrink)

In this paper, I point to two connotations that come with the concept of ‘life’: it may refer to the natural phenomenon of organic life studied by the “life sciences” and philosophy of nature – Naturphilosophie – but it may equally refer to the lives we lead in a complex lifeworld. Of course, natural features belong to the lifeworld as well. However, the lifeworld is also shaped by various individual and cultural practices and, as such, it is not reducible to (...) the natural. I defend a twofold claim: first, a genuine interest in the lifeworld informs Classical German Philosophy throughout on a meta-level; second, it is this interest in the lifeworld that grounds and motivates considerations of natural phenomena in Classical German Philosophy. I trace the shared interest in the lifeworld from Hegel, Schelling, and Fichte back to Friedrich Heinrich Jacobi’s formative ideas. Jacobi profoundly influenced the debates in Classical German Philosophy with his “resolute realism.”. (shrink)

In his essay »Der Begriff und die Tragödie der Kultur« [»The concept and the tragedy of culture«] Georg Simmel has argued that modern culture in the overwhelming acceleration of its productivity had risen into a sphere no longer disposable to human actors: What he in an Hegelian approach calls »objective culture«, signifying the sphere of human artefacts, in a kind-of self-sufficient and autonomous development moves out of reach for their former producers, thus no longer serving as fruitful elements of their (...) »subjective culture«. Ernst Cassirer in one of his essays from 1942 strictly denies the thereby supposed »tragedy of culture« by arguing that Simmel in a hidden mysticism makes claim for imparted unity of Human Being and World, which – Cassirer holds – would be completely illusionary. In his arguing Cassirer insists on an essential intuition concerning all human culture: the transformation of meaning always is an open process requiring active communication and work, unpredictable from the perspective of any »objective« measure; he thereby reminds of the never ending work-in-progress, as which culture is to be taken. – The »virtual debate« between Simmel and Cassirer is ultimately about the indirect evaluation which has to be part of any philosophy of culture, providing human actors with a – preferably positive – prejudice for confidently leading their lives in what is necessary to be regarded as their culture. (shrink)

There is a growing interest in understanding how follower reactions towards abusive leadership are shaped by followers’ perceptions and attributions. Our studies add to the understanding of the process happening between different levels of leaders’ abusive behavior (from constructive leadership as control, laissez-faire, mild to strong abusive) and follower reactions. Specifically, we focus on the role of perception of abusive supervision as a mediator and attribution as a moderator of the relationship between leader abusive behavior and follower reactions. Follower reactions (...) are defined in terms of exit, voice, loyalty, and neglect. Two studies using a two point experimental design and vignettes and a cross-sectional field study were conducted. Perception partly mediates the relationship between leader behavior and reactions (Study 1 and 2). Different attributions (intention, control) moderate the relationship between the perception of abusive supervision and reactions in Study 2 and 3. In Study 2, attribution of intentionality of the leader behavior served as a moderator of the relationship between abusive supervision and loyalty, turnover, and voice. Attribution of intentionality reduced the relationship between perception of abusive supervision and reactions. Attribution of intentionality only strengthened negative reactions when milder abusive leadership was perceived. These results were not supported in Study 3. However, in Study 3, attribution to the supervisor’ control served as moderator for loyalty and voice. A stronger relationship between the perception of abusive supervision and reactions emerged for high versus for low attribution to the supervisor. The differences in results between the studies reflect that in Study 1 and 2 abusive behavior was manipulated and in Study 3 the perception of abusive supervision of actual leaders was assessed. Our findings show that avoidance of abusive supervision should be taken seriously and followers’ perception and suffering is not only due to subjective judgment but reflects actual differences in behavior. The relationships are stronger in the field study, because, in practice, abusive behaviors might be more ambiguous. The research presented here can help leaders to better understand their own and the followers’ role in the perception of and reaction to abusive supervision. (shrink)