Axel Honneth is widely regarded as one of the most important contemporary critical theorists. His oeuvre, which spans more than four decades of writing—from his early engagement with critique in the Frankfurt School tradition to his theory of recognition and the latest discussions of freedom in modern ethical life and the question of socialism—has been enormously influential in the shaping of current critical theory and beyond. Bringing together leading scholars in contemporary social and political philosophy, this authoritative book takes the (...) central themes of Honneth’s work as a starting point for debating the present and future of critical theory as a form of socially grounded philosophy that is geared toward analyzing and critiquing society. Honneth’s writings revolve around five key themes: critique, recognition, freedom, progress, and socialism. His arguments engaging with each of these themes have substantially advanced current debates in critical theory and social and political philosophy more generally. The contributing authors take on these five themes and use them as a springboard to structure their discussion of the future of critical theory in our contemporary moment. (shrink)

This paper examines the growing number of publications on multinational enterprise management of sustainability issues. Based on an integrative literature review and thematic analysis, the paper analyses and synthesises the current state of knowledge about main issues arising. Key issues identified include the following: choice of sustainability strategies; management of the views of headquarters towards sustainability; local cultural sustainability perspectives in developed and developing host countries; MNEs with home in developing/emerging countries; and resource availability for implementing sustainability initiatives. Findings indicate (...) that although the literature is tending towards growing acceptance about sustainability and its challenges most researchers have focused on corporate social responsibility and investigate their own niche problem, industry, and country, using their own chosen theory and do not consider the need for consolidation and integration of social, environmental and economic performance. Avenues for future research are identified which will provide a means for the ethical foundations of theory and practice to be improved. (shrink)

We all know that renewable energies are important for environmental reasons. However, recent developments should open our eyes to the fact that they are even more critical for sustainable development. In this commentary, we argue that societal benefits should be included in renewable energy decisions. Specifically, we discuss their contributions to freedom, peace, and democracy.

It was only recently that people began to refer to God, occasionally, as “she.” Is it now possible to re-imagine divine power as a female force deeply related to the changing world? If so, then we can understand the deeper meaning of female images of divine power including depictions such as “The Goddess.” Carol Christ offers a new look at these female images of God in She Who Changes. She shows how many traditional ideas about divine power reject the female (...) body and connection to the natural world. She looks at the work of female theologians in Judaism, Christianity, and various religions that worship "The Goddess" to explore the way in which they are re-imagining both divine and human power as embodied both in a changing world and deeply related to all beings. (shrink)

Die Metaphysik des Aristoteles begründete die Wissenschaft vom Seienden als Seiendes und gab der "ersten Philosophie" ihren Namen. Ausgehend vom Einzelding, das nur durch den Rückgang auf allgemeine Prinzipien erkannt werden kann, stellt Aristoteles die Lehre von den vier Ursachen auf, auf die jedes Seiende gegründet ist: Materie (causa materialis), Form (causa formalis), Bewegungsursache (causa efficiens) und Zweckursache (causa finalis). Die Metaphysik ist das grundlegende Werk der Philosophie als Wissenschaft.

This article seeks evidence of Herodotus's conception of his historical enterprise in the recurring scenes in which he portrays barbarian kings as inquirers and investigators. Through these scenes-involving most notably Psammetichus, Etearchus, Croesus, Cyrus, Cambyses, Darius, and Xerxes-the historian not only explores the character of autocrats, but also holds up a mirror to his own activity as inquirer. Once we recognize the metahistorical dimension of Herodotus's representation of inquiring kings, we can better understand the scenes in which these figures appear (...) and the historian who sees his own enterprise reflected or distorted in their efforts. I argue first that the tale of Darius's inquiry concerning the Paeonian wonder-woman is a paradigmatic Herodotean treatment of kingly inquiry in the way the historian both identifies with, and distances himself from, his kingly investigator. I then assess kingly research under three headings that reflect some of the many ways that Herodotean kings use and abuse investigation: Measurement and Self-Aggrandizement; Exploration and Conquest; Trial, Torture, and Test. Under the final rubric, kingly experiments are the focus, some involving human subjects, others involving the divine. Herodotus's extensive analysis of inquiring kings indicates that any earlier investigator-measurer, explorer, or experimenter-is a potential rival for him. If Herodotus is conscious that he is following in the footsteps of inquiring kings, however, his critique of their techniques and motives suggests that his inquiry is intellectually and ethically superior to theirs. Ultimately, then, Herodotus's exploration of regal investigation helps both to define and to lend authority to the historiê that he undertakes in the Histories. (shrink)

In this article Carol P. Christ states that ‘thealogy matters’ because religious symbols not only articulate meaning but also provide orientation for ethical decision-making. Rejecting the notions that religious meaning is delivered from on high and that traditions must be uncritically accepted, she proposes a model of ‘embodied theology’ in which individuals and communities take responsibility for religious worldviews. She asks us to question Jungian theories of the feminine, images of the Goddess in patriarchal traditions, models of ritual practice in (...) the Wiccan tradition as articulated by Gerald Garner, and the idea of divine omnipotence modelled on the ‘tyrant ideal’ of God. She explores two ways in which process panentheism can help us to understand the divine power we call Goddess. (shrink)

Der Begriff "Zweite Natur", der schon in der Antike Verwendung findet, nimmt in den philosophischen Debatten der Gegenwart eine Schlusselstellung ein. Auch wenn er in verschiedenen Traditionszusammenhangen jeweils anders gedeutet wird, soll mit dem Begriff doch immer das Problem gelost werden, wie sich Natur und Freiheit, kausale Notwendigkeit und menschlicher Geist zueinander verhalten. In der auf Marx zuruckgehenden Tradition wird mit "Zweiter Natur" in kritischer Absicht der historischen Umstand bezeichnet, dass sich die geschichtliche Entwicklung weiterhin ohne vernunftige Planung und daher (...) wie ein blinder Naturprozess vollzieht; in der sich auf Hegel berufenden und an Aristoteles anschliessenden Tradition wird mit "Zweiter Natur" die Tatsache umrissen, dass sich viele unserer kognitiven und moralischen Verhaltensweisen als Resultate von Gewohnheitsbildungen verstehen lassen und daher so etwas wie eine kunstliche Natur im Ganzen unserer Lebensweise darstellen; und schliesslich wird in einer dritten, eher auf Nietzsche und Freud zuruckgehenden Tradition mit dem Verweis auf unsere "Zweite Natur" die Aufmerksamkeit darauf gelenkt, dass in das menschliche Verhalten immer auch Zwange unserer biologischen Natur hineinragen und dieses daher wie von aussen beeinflussen oder gar bestimmen. Der Kongress der Internationalen Hegel-Vereinigung vom 14. - 17. Juni 2017 in Stuttgart suchte zur Aufklarung des Verhaltnisses dieser drei mit dem Begriff der "Zweiten Natur" verknupften Assoziationsfelder beizutragen. In elf Kolloquien, deren Beitrage dieser Band nun veroffentlicht, wurde im Lichte verschiedener Disziplinen diskutiert, wie die Beziehung zwischen menschlicher Freiheit und Natur angemessen aufzufassen ist; das Themenspektrum reichte dabei von historischen Auseinandersetzungen mit einzelnen Traditionen und Epochen bis zur Behandlung der Rolle der "Zweiten Natur" in der Asthetik, der Sozialphilosophie, der Psychoanalyse und der Anthropologie. Erganzt wurde dieser thematische Bogen durch drei Plenarvortrage und einem Forum freier Kurzvortrage, auf dem NachwuchswissenschaftlerInnen ihre Uberlegungen zur Fragestellung des Kongresses vorstellen konnten. Der Band bietet damit einen sowohl historischen wie systematischen Uberblick uber einen philosophischen Schlusselbegriff der Gegenwart. (shrink)

Several features of this compact passage have puzzled scholars ever since the discovery of the Aristotelian Constitution of the Athenians a century ago. First, did the Athenian Assembly really deliberate on all these disparate matters in the chief meeting of the sixth prytany, and if so, why? Second, why did it limit complaints against sycophants to a total of six divided equally between citizens and metics? Since the answers we give to these questions are fundamental to our understanding of basic (...) Athenian institutions, they deserve careful consideration. This paper will argue that the Assembly did deliberate on these matters at the same meeting and indeed that this was natural, since they are all symbolic, as well as practical, instruments for controlling behaviour inimical to the demos' interests. It will also suggest that the limitation on probolai against citizen and metic sycophants was introduced to safeguard against the sort of abuse of the label ‘sycophant’ that took place under the regime of the Thirty, and that the measures described in Ath. Pol. 43.5 were, therefore, most likely linked together in the early years of the restored democracy. (shrink)

Carol P. Christ discusses her new multi-pronged definition of patriarchy as an integral system: male dominance is enforced by violence which is a product of war; the control of female sexuality ensures the transfer private property and slaves which are the spoils of war in the male line; and the system as a whole is legitimated by religion. She argues, based on the new research on matriarchies that patriarchy is not eternal or universal, but that it arose in history, and (...) is inseparable from the rise of warfare and other forms of domination. (shrink)

Les raisons pour lesquelles Durkheim a pris parti contre le rétablissement du divorce par consentement mutuel ne sauraient se réduire à son désintérêt pour la cause des femmes : il y va de l’institution du statut de personnes à chacun. Si la division sexuelle du travail au sein du couple marié possède cette vertu et si l’institution du mariage protège les partenaires, tel n’est pas le cas au niveau de la division du travail social. Ceci a des effets sur la (...) sexualité des hommes, engendrant une souffrance toute particulière tandis que les femmes n’en sont pas affectées. Leur interdire le divorce semble alors une exigence de justice sociale tant que la division du travail reste anomique et/ou n’intègre pas les femmes. Les analyses de Durkheim constituent une conceptualisation nouvelle du terme de liberté moderne qui permet encore aujourd’hui d’éclairer les demandes d’un élargissement de l’état matrimonial. (shrink)

L’article traite des discussions contemporaines autour du concept de totalité là où il est employé pour saisir la réalité sociale. À travers une reconstruction des positions de Durkheim et d’Althusser il s’intéresse aux différentes méthodes développées par ces théories pour justifier leur approche holiste du social. Il s’avère que le marxisme révolutionnaire et la sociologie non révolutionnaire se rencontrent en un point : les deux lisent des textes des sciences sociales pour accéder à ce qui produit la société sous forme (...) de tout. Notre article établit le statut de ces textes pour les deux approches et compare leurs méthodes de lecture, afin de dégager ce que, selon les deux, produit le lien social. (shrink)

Carol P. Christ reflects on her influential essay ‘Why Women Need the Goddess,’ responding to misinterpretations and arguing that women, men, and other living things still need the symbol of Goddess. As long as ‘Goddess’ and ‘God-She,’ like the word ‘feminist’ are controversial, we still have a long way to go before we as a culture can fully accept female power as a beneficent and independent power.

In this article Carol Christ illustrates the ways in which process philosophy offers dynamic alternatives to dualistic habits of thought. She highlights how the Goddess is the most relational in the process and therefore the most sympathetic to the unfolding of the universe and those who inhabit it, human and non-human alike. Change she asserts is good, indeed divine, a statement in bold contrast to the Western tradition which attempts to fix and control all things. The individual and her relationship (...) to the environment becomes an active process, with neither reduced to mere things, and both ever changing in relationship. The article offers a resounding challenge to those still stuck in dualistic metaphysics and the world that springs from them. (shrink)

Die "Metaphysik" des Aristoteles begründete die Wissenschaft vom Seienden als Seiendes und gab der 'Ersten Philosophie' ihren Namen. Ausgehend vom Einzelding, das nur durch den Rückgang auf allgemeine Prinzipien erkannt werden kann, stellt Aristoteles die Lehre von den vier Ursachen auf, auf die jedes Seiende gegründet ist: Materie, Form, Bewegungsursache und Zweckursache. Die "Metaphysik" ist das grundlegende Werk der Philosophie als Wissenschaft.

Unlike so many present-day historians, Momigliano did not proceed according to the absolute dogmas of a new program of historical scholarship, method, or perspective. Rather, his scholarly work grew organically from the connection between personal initiatives and existential forces. Momigliano's lifelong theme was the historical dimension of the contacts among cultures, religions, and civilization. He made no absolute claims for his own method. His scholarly works are briefly summarized, including: his concern with the problematic of Johann Gustav Droysen's position and (...) of Hellenism in general; his general review of the Italian investigations into Greek history and examination of the structure of the history of the Imperium Romanum; his activities during the years at Oxford; and his inaugural lecture as professor of ancient history at University College London in 1952, as well as the wide variety of individual studies which followed. Momigliano welcomed the worldwide expansion of scholarly work in his field, but saw more clearly and earlier than others the dangers that grew with the field. In his view, only the safeguarding of the historical foundations and precise knowledge of the history of historiography solidly based on them would ensure the continuation of historical scholarship. (shrink)

This book examines how digital responsibility can be embedded into business models and daily operations. Drawing on research, pioneering company experiences, and innovative initiatives, it connects theory with practice. In the 21st century, digitalization and corporate responsibility are reshaping organizations. Together, they offer opportunities for enhanced efficiency and innovation, while also introducing challenges like the digital divide and shifting power dynamics. Corporate Digital Responsibility (CDR) has emerged as a key concept, urging companies to align digital practices with core values and (...) integrate them into decision-making. Although CDR is still evolving, early efforts provide valuable insights and scalable strategies. This book serves as a strategic guide for business leaders and a foundational resource for researchers aiming to navigate and shape the future of responsible digital transformation. (shrink)

This paper lays out the case for a new metaphysics to underpin feminist work in religion, one that is experientially-based, relational and inherently open. The author suggests that the work of process philosophers, Alfred North Whitehead and Charles Hartshorne can provide a starting point for this venture. The author is mindful of the justified criticism that neither of these men paid attention to issues related to women and that philosophy in general has been an elitist male bastion. Nevertheless she is (...) insistent that metaphysical clarity is needed or feminist thealogies and theologies run the risk of becoming easily ignored or refuted assertions. (shrink)

I hope to open a wider dialogue between process philosophy and feminist spirituality. Process philosophy can help us to articulate the philosophical implications of feminist revisionings of divine power. Feminist spirituality can help us to understand the wider implications of process philosophy's rethinking of finitude, relationship, the body, and nature.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.1 (2003) 146-149 [Access article in PDF] Ryan K. Balot. Greed and Injustice in Classical Athens. Princeton: Princeton University Press, 2001. xii + 291 pp. Cloth, $39.50. This study, which originated as a Princeton doctoral dissertation, explores how greed and injustice figure in selected texts from Homer to Aristotle and how these two concepts are woven into Athenian history, especially in the oligarchic episodes of (...) the late fifth century B.C. Balot breaks new ground in exploring how a range of authors employs the concepts of greed and injustice to analyze relations within the polis and between city-states. The result is a stimulating account of the centrality and malleability of these ideas in Hellenic and, more particularly, Athenian thinking. While this study passes over many Athenian texts that might illuminate its topic and contributes more to intellectual history than to political or social history, it provides insights into the texts on which it focuses.In his introductory chapter, Balot states that "Greed is central to ancient Athenian history, ideology, and political thought. It motivated political action and occupied the attention of contemporary analysts of civic conflict and imperialism" (1). His goal, he says, is "to explain how the social practices of greed gave rise to a sophisticated discourse and how, in turn, that discourse shaped and stimulated cultural practices, self-representations, and political behavior in a particularly important period of Athenian history" (5)—i.e., the oligarchic revolutions of 411 and 404 B.C. Balot observes that in a Hellenic context, "greed" (which is sometimes, but not always, designated by the term pleonexia) is a concept normally used to criticize others either from a societal perspective, because a greedy agent violates canons of fair distribution, or from an ethical perspective, because the greedy individual has an "impoverished conception of what it means to live as a human being" (1); in this study, he is interested primarily in the societal perspective. He emphasizes that we should be attuned to greed as "one of the most powerful evaluative tools in the arsenal of Athenian rhetoric" (7), and that behind the archaic and classical discourse on greed lies social conflict over what constitutes fair distribution within society. Having sketched out some of the features of "greed" in a Hellenic setting, Balot surveys perspectives on greed from Rome to the Middle Ages and modern America. While this provides a broader context for his study, the brevity of the treatment does not allow much depth of analysis.Balot begins his discussion of ancient texts in chapter 2, "Greed in Aristotle's Political Thought." His rationale for starting with Aristotle, who comes at the end [End Page 146] of the tradition with which he is concerned, is that "Aristotle's analysis provides a powerful theoretical model that can then be tested and played off against earlier discussions of and cultural practices deriving from greed" (22-23). Balot discusses in detail Aristotle's psychological and social analyses of greed in his Nicomachean Ethics and Politics, with special attention to his difficulties in reconciling these different perspectives on greed. There is perhaps too much joy in Aristotle for Aristotle's sake here (Balot acknowledges in his introduction that this chapter contains the most technical discussion in the book), and what emerges is not so much a theoretical model as a series of questions and problems raised by Aristotle's analyses. Given the difficulty of the material and the specifically Aristotelian context in which it must be set, it might have been better to treat it at the end of the book as a retrospect on the earlier tradition.In chapter 3, "Solonian Athens and the Archaic Roots of Greed," Balot first discusses how Homer and Hesiod explore individual acquisitiveness and the threat that it poses to distributive justice within a community. He nicely takes Homer's portrayal of the quarrel between Agamemnon and Achilles in the Iliad as paradigmatic for later discussions of greed, both in its treatment of individual greed as a social problem and in Achilles' use of the "rhetoric of greed" against... (shrink)

Die Frage nach der Bewertung des Todes und die Einordnung seiner Bedeutung für das Leben eines Menschen gehört zu den ältesten existentiellen Fragen der Philosophie. In diesem philosophischen Versuch der Todesbewertung werden ausgehend von den Überzeugungen von Epikur und Aristoteles verschiedene schlechte und gute Facetten des Todes analysiert. Es zeigt sich, dass der Tod weder einseitig schlecht noch gut ist. Auch eine Mitbegutachtung des Werts des Lebens anhand verschiedener Bewertungstheorien vermag nicht zu einer eindeutigen Antwort auf die Frage nach dem (...) Wert des Todes zu führen. Daher stellt sich die Frage, ob es sich beim Tod nicht um ein für den Menschen unverständliches Paradoxon handeln könnte. Die Auseinandersetzung mit diesen metaphysischen Fragen aus dem Bereich der Thanatologie erfolgt in der Tradition der analytischen Philosophie"--Page 4 of cover. (shrink)

Modern bureaucratic institutions distribute not only resources, rights, sanctions, and recognition, but also time. This article develops a theory of institutional time inequality to explain how disparities in the duration between claim and resolution become a mechanism of stratification. Drawing on sociological theories of time, bureaucracy, waiting, administrative burden, and capital conversion, I argue that institutional delay is not merely an administrative inconvenience or organizational inefficiency. It is a distributive process through which life chances are shaped. The article introduces the (...) concept of speed capital to describe the capacity to convert existing forms of economic, social, and cultural capital into accelerated institutional outcomes under conditions of differentiated temporal governance. Empirical illustrations from immigration adjudication, pretrial detention, disability benefits administration, housing waitlists, eviction proceedings, and citizenship by investment programs show how institutions allocate waiting unevenly and how advantaged actors secure faster or less damaging pathways through bureaucratic systems. The article contributes to theories of stratification by shifting attention from waiting as experience to waiting as distribution. It shows that access received too late is not equivalent to access received in time, and that inequality is reproduced not only through the unequal distribution of resources, but through the unequal distribution of institutional time itself. (shrink)

ZusammenfassungHölderlin war wenig erfolgreich bei dem Versuch, sich mit seiner Lyrik gegen die zeitgenössischen Geschmacksanforderungen zu behaupten. Davon zeugt die Publikationsgeschichte seiner Elegie »Der Wanderer«. Erstmals 1797 bei Schiller für Die Horen eingereicht, erfuhr der Text in der Folge mehrfache Nachbearbeitungen: zunächst durch Hölderlin selbst, dann durch Schiller und schließlich durch Matthisson, der für den Abdruck in seiner Lyrischen Anthologie wiederum tiefgreifende Anpassungen vornahm. Die Überarbeitungen beider erfolgreichen Lyriker verbannen den ursprünglichen Reflexionsgehalt und glätten die formale und bildliche Dynamik zugunsten (...) von Anschaulichkeit und Gefälligkeit. Dies gibt Aufschluss über die zeitgenössischen Geschmackskonventionen und damit über die Erfolgsvoraussetzungen für Lyrik um 1800, von denen sich Hölderlin mit der Herausbildung seines Individualstils zunehmend entfernte.Hölderlin was not very successful in asserting with his poetry against the demands of contemporary taste. The publication history of his elegy »Der Wanderer« bears witness to this. First submitted to Schiller for Die Horen in 1797, the text was subsequently subjected to several revisions: first by Hölderlin himself, then by Schiller, and finally by Matthisson, who again made far-reaching adjustments for the reprint in his Lyrische Anthologie. The revisions of both successful poets banish the original reflective content and smooth the formal and metaphorical dynamics in favour of clarity and pleasentness. This provides information about contemporary taste conventions and thus about the prerequisites for the success of poetry around 1800, from which Hölderlin increasingly deviated by developing his individual style. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Legal Self–Help on Private Property in Classical AthensMatthew R. ChristA remarkable feature of litigation in classical Athens was the high degree of responsibility private citizens bore for initiating, conducting, and executing the judgments of legal actions.1 In the absence of a public prosecutor or an active police force, Athenians engaged in a level of legal self–help that would shock most modern Westerners. While Athenians strongly preferred private to public (...) initiative in legal matters, aspects of legal self–help troubled even them. I focus here on contemporary tensions surrounding the use of legal self–help on private property, whether carried out by the master (kurios) of a household defending his realm or by outsiders crossing onto others' property under the authority of the city's laws. Legal self–help of either sort raised questions for Athenians concerning the boundaries, both spatial and conceptual, between private and public spheres. In particular, to what extent did a household and its property, including land and home—all of which could be subsumed by the word oikos—constitute an inviolable state within the state?2Discussion in these pages explores the legal regulation of self– help on private property and the social attitudes toward private space that determined how, and even whether, legal rules were enforced by courts. We begin with evidence that the Athenians granted considerable license to a kurios to exercise legal self–help in defense of his oikos. We may then consider how the authority granted by the city to outsiders exercising legal self–help to cross the boundaries of this private realm represented a problematic challenge to the ideal that the oikos should be inviolable under the democracy.Legal Self–Help in Defense of the OikosIn classical Athens, as in many societies, a man was permitted to defend his home from intruders, even up to the point of exercising lethal force.3 This license of a kurios to use force in his own realm, which scholars sometimes describe as his "Hausgewalt," was not formally articulated as a right in Athens.4 Its reasonable exercise was, however, consistent with both legal regulation and community norms.Although Athens' laws did not, as far as we know, specifically address defense of the home from intruders, they allowed the use of lethal self–help in two circumstances, theft and moicheia, that could well involve incursion upon a man's property (cf. Lys. 1.36). In the case of theft, one law stated, "If a man should steal anything whatsoever at night, it is permitted that his victim in pursuit, kill him, wound him, or lead him by apagōgē to the Eleven if he wish" (Dem. 24.113). According to another law, "If one kills immediately in defense of one's property a man carrying or leading it away by force and unjustly, he is killed with impunity" (Dem. 23.60). Although both laws could apply outside, as well as within, the boundaries of a man's property, MacDowell is probably right that the first law would apply especially to housebreakers, "who would not necessarily use force and so would not be covered by the second law."5An Athenian might also legally kill an intruder caught in illicit sexual relations (moicheia) with one of his female dependents: "If a man should kill another... in intercourse with his wife, mother, sister, daughter, or concubine kept for procreation of legitimate children, he shall not go into exile as a manslayer on that account" (Dem. 23.53; cf. [Arist.] Ath. Pol. 57.3; Lys. 1.30).6 Although this law, like the laws permitting the killing of a thief, did not limit the exercise of this license to the bounds of the home, a man was most likely to discover and take [End Page 522] vengeance on a moichos here. If he did not wish to kill a moichos caught in his home, he could restrain and even abuse and humiliate him until receiving recompense or promise of it.7 This license to restrain even a citizen in one's home for an indeterminate length of time constituted a striking exception to the general rule under the democracy that imprisonment of... (shrink)

Hegels Begriff der Freiheit, zugleich Fundament und Schlussstein des Gebaudes einer Philosophie, wird oft als Signatur der problematischen Konstellation "Moderne" gelesen, die Hegel nach eigenem Anspruch mit seiner Philosophie "in Begriffe fassen" wollte. Hegels Werk ist durchzogen von "falschen" oder irrtumlichen Vorstellungen, die sich Subjekte und Kollektive von Freiheit machen konnen, so dass man sagen kann, Hegel habe mehr Zeit und Muhe in die Kritik zu kurz greifender Freiheitsbegriffe als auf die Ausarbeitung eines positiven Begriffs moderner Freiheit verwandt. Dies nicht (...) einfach nur deshalb, weil Kritik eine wesentliche Aufgabe der Arbeit des Negativen und damit des Begriffs darstellt, sondern weil diese Irrtumer auch wesentliche Momente der modernen Idee der Freiheit sind. Die in diesem Band versammelten Beitrage diskutieren zentrale Formen der in Hegels Augen unvollstandigen Momente der modernen Freiheit in Recht, Moral, Kunst und Religion und werfen die Frage nach den Bedingungen und Grenzen von Hegels Freiheitsbegriff auf. (shrink)

This paper reviews the origins of organisational economics and critically examines its influence on business-school scholarship and pedagogy in the eighties and nineties and argues three points. First, it is useful to analyse the infiltration of economic ideas about internal organisation of firms into organisational science within the context of the methodology of scientific research programmes. Second, the adoption by management theorists of organisational economics as part of a new science of organisations represented a significant change in research style within (...) business schools and may have contributed to practices that came under heavy criticism in the last decade. Third, the influence of economic ideas on management science represented not only an infusion of methods and models, but an infusion of ideology as well, raising important philosophical questions concerning the development of management science. (shrink)

The article presents a dialogue between Carol P. Christ and Judith Plaskow. It argues that a process metaphysic provides an alternative to the Christian liberation paradigm and could help feminists in religion to articulate alternatives to the concept of God as a dominant male other found in classical theism. A shared metaphysic could help feminists in different religious traditions to recognize common concerns and commitments, to guard against claims of uniqueness and exclusivity of religious traditions, and to engage with the (...) complexities of diversity. Anticipating arguments against a feminist process paradigm, the dialogue addresses further questions: Is the idea of divinity as unfailing sympathy too good to be true? How do we explain bad things happening – is divinity evil as well as good? How does a process idea of divine sympathy differ from the traditional notions of God as love? Other issues considered are: self-sacrifice as love; the place of anger in a relational theology; co-creation and power with versus over. In conclusion the author suggests that the foundation of a shared spiritual feminist ethic would be understanding that life in the body is to be enjoyed by all and accepting responsibility to co-create a more just and harmonious world. (shrink)

This is a reply to Weinfurt's article examining the Sweeping Model. Overall, our positions are not as incompatible as they may seem, although I feel that his conclusion, that the Sweeping Model cannot explain human attention, does not follow from his comments. I will proceed through his article and clarify issues as they arise. Our difference of opinion may result from differing goals, with Weinfurt being concerned with more abstract aspects of cognition, and myself with basic perception and how it (...) may be achieved before proceeding to the more abstract. (shrink)

Professor Sutton's thought-provoking book is directed principally to the question: His answer, baldly stated, is that if they are made right they are helpful, but if they are made wrong they are misleading.