Much is known about the phenomenon of dignity, yet there is still a need for implementing this understanding in clinical practice. The main purpose of this study was to find out how persons suffering from multiple sclerosis experience and understand dignity and violation in the context of a rehabilitation ward. A phenomenological-hermeneutic approach was used to extract the meaningful content of narratives from 14 patients with multiple sclerosis. Data were collected by personal research interviews. The findings revealed three main themes: (...) (1) ‘invisibly captured in fatigue’; (2) ‘fighters’ law: one who does not ask will not receive’; and (3) ‘dignity is humanity’. The essence of the findings in this study is that dignity is humanity. According to the participants, dignity requires time and is experienced only in a context of empathy and mutual confidence. (shrink)

Much recent attention has been paid to Kant’s account of the unity of space in the Critique of Pure Reason, not least because of the significant implications of that view for other key critical-period doctrines. But far less attention has been paid to the development of Kant’s account of the unity of space. This paper aims to offer a systematic account of Kant’s pre-critical account of the unity of space. On the view presented herein, Kant’s early account of the unity (...) of space is deeply rooted in his pre-critical cosmological views. In particular, I argue that Kant sees the unity of space as grounded in the cosmological unity of the world of substances, which is itself rooted in the divine conservation of all substances in relations of mutual causal dependence. I contend that the seeds of this view are present in the late 1740s and 1750s, but that this view receives its fullest and most complete expression in the 1770 Inaugural Dissertation. The final section of the paper considers the fate of Kant’s pre-critical account of the unity of space. I contend that the theory is excluded from the Critique of Pure Reason in light of the strict epistemological strictures adopted in that text. But considerable textual evidence shows that Kant continues to aver the theory throughout the 1770s and 1780s in the looser epistemic context of his lectures. I contend, then, that this theory is not abandoned at all. Rather, like Kant’s 1763 proof of the existence of God, it is epistemically demoted: it is Kant’s preferred view, but one that falls short of the demanding epistemic standards of the critical philosophy. (shrink)

Kant’s published arguments for the non-spatiotemporality of things in themselves have not been well received. I argue that Kant has available to himself an argument for the non-spatiotemporality of things in themselves that is premised upon a disparity between the compositional structure of the intelligible world and the structure of space and time. I argue that Kant was unwaveringly committed to the premises of this argument throughout his career and that he was aware of their idealistic implications. I also argue (...) that this argument is consistent with Kant’s restrictive mature epistemology. If my argument is successful, then even if Kant’s published arguments for transcendental idealism fail, we need not regard his ambitious metaphysical project as a failure. (shrink)

Die Vita und die Sentenzen des Neopythagoreers Secundus wurden im Mittelalter in zahlreiche Sprachen ubersetzt und teilweise sehr frei bearbeitet. Eine kritische Edition der arabischen und der athiopischen Versionen blieb jedoch lange ein Desiderat der Forschung. Im Anschluss an die mehr als 120 Jahre alte Forschungsarbeit des Orientalisten Paulus Johannes Bachmann (1862-1894) schliesst Martin Heide nun diese Lucke unter Berucksichtigung samtlicher Handschriften. Die ausfuhrliche Einleitung widmet sich der Komposition des gesamten Buches in den verschiedenen Versionen, besonders aber der Frage nach (...) der Ubersetzungsvorlage der orientalischen Texte. Der kritischen Edition der arabischen, der athiopischen und der syrischen Versionen folgt eine deutsche Ubersetzung, die in zahlreichen Anmerkungen auf die jeweiligen Beziehungen zu ihren Vorlagen verweist. In dem erganzenden Beitrag von Stefan Weninger zur Ubersetzungssprache wird aufgezeigt, wie der athiopische Ubersetzer trotz enger Bindung an seine arabische Vorlage einen freien Ubersetzungsstil wahlte. Die besondere Sprache dieser Version liefert zudem neue Belege fur das athiopische Lexikon. Die hier vorgelegten Versionen des Secundus Taciturnus belegen einmal mehr die grosse Bedeutung und Langlebigkeit von popularphilosophischen Werken der Spatantike sowie die Flexibilitat der syrischen, der arabischen und der athiopischen Sprachen in der Wiedergabe ihrer Vorlagen. (shrink)

Defining quality of life is a difficult task as it is a subjective and personal experience. However, for the elderly, this definition is necessary for making complicated healthcare-related decisions. Commonly these decisions compare independence against safety or longevity against comfort. These choices are often not made in isolation, but with the help of a healthcare team. When the patient’s concept of quality of life is miscommunicated, there is a risk of harm to the patient whose best interests are not well (...) understood. In order to bridge this gap in understanding and unite seniors with their caretakers as a cohesive team, we need to establish a definition of quality of life. In this paper, my personal experiences with the elderly will be analysed along with five essays on the topic of ageing. These sources provide clear evidence that quality of life for seniors is majorly determined by the ability to preserve one’s lifelong identity. When making difficult decisions in geriatric healthcare, this greater understanding of the determinants of life quality will allow treatments to best serve the elderly. Defining quality of life allows healthcare providers to shift the focus from minimising disability toward maximising ability. I believe this shift would provide seniors with better health outcomes and properly enhance the quality of their years. (shrink)

The aim of this paper is to challenge the prevailing polemic between ‘necessary’ emanation and ‘free’ creation. I begin by arguing for the presence of freedom and volition in the emanationism of Plotinus. I then move on to explore the role of necessity in the creationism of Maximus. In both cases, I rely upon a twofold schematisation of freedom and necessity to dissolve the dichotomy between them effectively. Having levelled the playing field, so to speak, I conclude that, all things (...) being equal, one does find in Maximus (and Christian thinkers generally) a heightened sense of divine volition and relationality beyond that of the pagan Neoplatonists. This greater emphasis upon the freedom of the divine will, however, has little bearing on whether Maximus's doctrine of creation is ‘emanationist’ or ‘creationist’. Instead, it stems from a biblically inspired sense of the One God as intimately involved in His creation which, though derived from God, is crucially other than God. (shrink)

Kant rejects the ontological argument on the grounds that the ontological argument inescapably must assume that existence is a “determination” or “real predicate,” which it is not. Most understand Kant’s argument for this claim to be premised upon his distinctive proto-Fregean theory of existence. But this leaves Kant dialectically vulnerable: the defender of the ontological argument can easily reject this as question-begging. I show that Kant relies upon two distinct arguments, both of which contend that the claim that existence is (...) a determination is inconsistent with bedrock ontological set pieces assumed by rationalist defenders of the ontological argument. (shrink)

In considering Kant’s response to the Leibnizian theory of space in the Transcendental Aesthetic, scholars have overwhelmingly emphasized Kant’s response to Leibniz’s relationalism. They have largely missed the metaphysically realistic aspects of Leibniz’s theory with which Kant is primarily concerned. As such, scholars have failed to appreciate the threat Leibniz’s theory poses to Kant’s idealism, a point made publicly as early as 1786 by H. A. Pistorius. I argue that the Aesthetic does indeed contain a compelling argument against the Leibnizian (...) theory of space. This argument crucially depends upon Kant’s claim that space is monistic: that the whole of space is prior to the parts of space and, as such, spatial representations are not decomposable. (shrink)

In recent decades, there has been a proliferation of alternative food networks which promote an agenda of reconnection, allegedly linking consumers and producers to the socio-ecological origins of food. Rarely, however, does the AFN literature address “origins” of food in terms of animals, as in the case of meat. This article takes a relational approach to the reconnection agenda between humans and animals by discussing how the phenomenon of animal welfare and “happy” meat are enacted by producers and consumers in (...) mundane, embodied, and nuanced ways. Utilizing hybrid conceptualizations of human–animal relations through “natureculture” and “being alongside”, we demonstrate that consumers and producers of AFNs perform natureculture entanglements daily, often considering humans and animals as part of one another and the ecological system. Nonetheless, we also point to how participants in AFNs set boundaries to distance themselves from moments of animal life and death, explaining away uncomfortable affective naturecultures through commodification logics. Drawing on qualitative data from consumers and producers of food networks in Austria, we introduce the concept of “human–animal magnetism” to illustrate that the draw for humans to care about other animal lives exists within a spectrum of attraction and disassociation, engendered through specific human–animal interactions. Ultimately, we offer a cautiously hopeful version of alterity in AFNs of meat in which more caring human–animal relations are possible. (shrink)

Kant describes the concept of freedom as “the keystone of the whole structure of a system of pure reason, even of speculative reason.” Kant’s theory of freedom thus plays a foundational and unifying role in all aspects of his philosophy and is thus of significant interest to historians of Kant’s philosophy. Kant’s theory of freedom has also played a significant role in contemporary debates in metaphysics, normative ethics, and metaethics. This volume brings historians of Kant’s philosophy into conversation with contemporary (...) metaphysicians and ethicists with the aim of representing the current state of scholarship on Kant’s and Kantian accounts of freedom while at the same time opening new avenues of exploration. The volume includes papers by leading scholars on a range of historical and contemporary topics centrally related to the Kantian theory of freedom, including transcendental idealism, determinism, Kant’s normative ethical theory, Kant’s conception of cognition, Kant’s theory of beauty, Kant’s conception of logic, and many others. (shrink)

Das essential diskutiert Zielsetzung und Rahmen einer Patientenverfügung und legt ein neues Konzept vor, das den Willen von Patient*innen für zukünftige Behandlungen und Pflegesituationen, Notfälle oder chronisch fortschreitende Erkrankungen abbildet. Zentral ist dabei der Gedanke, die Patientenverfügung zukunftsoffen zu gestalten, zugleich konkrete Handlungsrahmungen anzubieten und die selbstbestimmte, freie Willensäußerung des Menschen wiederzugeben.. Der Inhalt Person, Krankheit und der eigene Wille - Ethische und rechtliche Normativa - Allgemeine Konzeptionen und Schwerpunkte von Patientenverfügungen - Eine neue bedürfnisorientierte Patientenverfügung und ihre praktische Umsetzung (...) Der Autor Rainer Heide ist als Apotheker in einer öffentlichen Apotheke tätig und nimmt Lehraufträge zu Ethik im Gesundheitsbereich an Hochschulen wahr. Er arbeitet an einem soziologisches Forschungsprojekt an der Universität Passau zur Bedeutung von Ethik und Moral für die berufliche Praxis öffentlicher Apotheker*innen. (shrink)

Dieses Buch ist ein Plädoyer dafür, dass Pharmazeuten sich mit der moralischen Bewertung ihres Handelns beschäftigen sollten. Der Pharmazeut wird als Kaufmann, selbst bei ethisch und moralisch gutem Handeln, immer anders agieren als der Heilberufler, da bei Letzterem allein die selbstlose fachliche Hilfe als Primat des Handelns angenommen wird. Rainer Heide gibt in diesem essential Denkanstöße und Handlungsempfehlungen im interpersonellen Kontext der öffentlichen und Klinikapotheke. Der Autor: Dipl. Biol. Rainer Heide, Pharmazeut, Schwerpunkte seiner Arbeit sind geriatrische Pharmazie und Ethik in (...) der Pharmazie. Rainer Heide lehrt als Honorardozent in der pflegerischen Ausbildung am Klinikum der Universität Jena und an verschiedenen Weiterbildungseinrichtungen. Er ist Mitglied in der Deutschen Gesellschaft für Geriatrie, dem Arbeitskreis „Reduktion freiheitsentziehender Maßnahmen in der Pflege“ der Stadt Jena und Vorstand des Jenaer Demenz Informations- und Beratungsverein JeDI e.V. (shrink)

Pacific Island communities are facing rapid changes to their food systems in the context of globalization, environmental degradation and climate change. While in urban areas residents face a rapid nutrition transition, in rural environments, concerns are being raised about how to best maintain traditional food systems that are nutritious and sustainable. Mangrove forests are part of biodiverse food environments that support rural communities in the Pacific, but they are often overlooked in food system research because they occur between sea and (...) land, and because gleaning mollusks and invertebrates from mangroves are considered mere subsistence practices carried out by women. In this paper, we draw from a feminist foodscape approach in feminist political ecology to discuss qualitative fieldwork from mangrove-adjacent communities in the Solomon Islands. We highlight the socio-ecological importance of mangrove foodscapes, along with the gendered and generational aspects of how environmental and food system change are experienced differently by community members in Marovo Lagoon. While conservationists are increasingly interested in the potential of mangroves for carbon sequestration, this research addresses the critical need to engage with mangroves’ social, cultural and gendered aspects– towards intertwined goals of gender equity, biodiversity and indigenous food sovereignty in the Pacific. (shrink)

Abstract‘Critique’ means the questioning judgement of human actions, particularly with reference to a criterion of judgement that is inseparable from the judged state of affairs but is dependent on a decision of the person judging. Informative judgements of a state of affairs contain two relevant components, one concerned with recognition of the objects of judgment, the other concerned with their evaluation. This evaluation is not directly extractable from that state of affairs, but the quality of the evaluation does depend in (...) part upon the quality of its explanation. Thus, when the content-description is flawed, the evaluation is affected by the flawed description. The phrase ‘the domestication of critique’ refers to the successful attempts that have been made to cause critics to neglect the truth claims of the judgement in favour of normative dominant interests. Domesticated critique is not concerned with the testing but rather with the justification or interpretation of a state of affairs. Domesticated critique does not depend on the quality of the argument but rather on whether the critique succeeds in legitimating dominant interests and immunising them against undomesticated critique. The educational relevance of the domestication of critique lies in the fact that a critical education which is domesticated will alleviate the need for overt repression on the part of dominant interests in favour of a particular view of the world and replace it with the semblance of a critical attitude that in fact reinforces the existing order through apparently rational means. Education based on domesticated critique can have no radical implications. (shrink)

The article argues that seafaring labour is not only conditioned by the forces of nature and the economic strategies of ship-owners but also by practices of political sovereignty. Any ship that is registered in a certain state is made into a partition of the political sovereignty of this state. This legal construction has since been worn down by the effects of globalisation. The costs of operating ships could be reduced by registering ships in new flag states with less stringent regulations. (...) The link between the flag state and its ships used to be important for the conditions of maritime labour. Today, this link is fictitious. It is the market which sets the conditions for labour contracts. (shrink)

While the overview concerning debates on bourgeois revolutions is impressive, it cannot elucidate the theoretical concept of bourgeois revolutions. Neil Davidson’s own suggestion centres on the removal of hindrances to the breakthrough of capitalism, especially the pre-capitalist state. This formalistic definition is based on the assumption that revolutions occurred when the superstructure became a hindrance to the further development of productive forces. It deprives the theoretical concept of bourgeois revolutions of any concrete historical content. This paper suggests restricting the use (...) of the theoretical concept ‘bourgeois revolution’ to those revolutionary changes of domination and appropriation which occurred in European societies of the ancien régime. (shrink)

Historical research is always in danger of being made use of for explaining and illustrating instead of testing one’s theoretical conceptions. Since Marxist historical research has certainly not been exempt from this temptation, one has to start any debate about Marxist historiography with the demand to accord empirical research the chance to shake even the cornerstones of one’s own theoretical conceptions. In a paper that has triggered off a new discussion on ‘Political Marxism’, Samuel Knafo and Benno Teschke insist on (...) such a practice. In what follows I try to position the ongoing discussion in the wider context of theoretical concepts of Marxist historiography. (shrink)

1. Saadya ben Joseph Gaon (882–942) translated the Hebrew Bible into Arabic. This translation, and the commentaries that accompanied it, are concerned with the literal meaning of the Scriptures, and with questions of theology and philosophy. Saadya’s Arabic version of the Pentateuch is known as the Tafsīr and is not only a literal translation but also a condensed summary of the proper meaning of the Scriptures. His commentary on Genesis is by its origin closely linked to the Tafsīr but comprises (...) only the first half of the book. Saadya’s views on the Aqedah are reflected in many details of the translation and expressly articulated in the commentary: the Aqedah had to give a message to the world, and was an occasion for God to give Abraham the reward for his obedience. In addition, Saadya deals with ‘the possibility of abrogation’ (naskh). He deploys no less than four arguments in order to counter the view that parts of the Aqedah story have lost their relevance. These views also found expression in Saadya’s major work, the Book of Beliefs and Opinions. 2. Ibn Ezra Abraham Ibn Ezra (1089–1164) adhered to the rational and linguistically oriented Bible exegesis initiated by Saadya and the Karaite scholars. He considered the Aqedah to be a test of Abraham’s faith and obedience with the purpose of increasing his reward; it is not a test to see what will happen. For him it is impossible to turn the expression “Now I know” into something like ‘I made known’, as Saadya and others did or implied. But the heart of Ibn Ezra’s understanding of Abraham’s trial is a philosophical question that he cautiously alludes to. The statement “Now I know” expresses something very fundamental about God’s relation with Abraham. Being ‘known’ by God endows a person with special qualities. God ‘only’ knows the universal and permanent entities, so we may conclude that Abraham’s absolute and unconditional obedience made something special of him, worthy to be admitted into God’s universal knowledge. 3. Rashi Rabbi Solomon ben Isaac’s (1035–1105) well-known and influential commentary on the Torah stands at the beginning of a stream of medieval Jewish Bible exegesis concerned with the continuity of the classical rabbinic tradition. Although Rashi is known for a novel interest in the literal meaning of the Scriptures (peshaṭ), there is little in this extremely popular commentary that cannot easily be traced to the Talmud and the various Midrash collections, be it in the form of direct and literal quotations, or as passages rephrased and adapted to their purpose within the commentary. It is questionable whether Rashi’s choice of the rabbinic sources for his Aqedah exegesis reveals special points of emphasis. He repeatedly refers to the exemplary character of Abraham’s and Isaac’s obedience. In Abraham and his offspring the nations of the world have a great example. In addition, the faith and obedience displayed by Abraham and Isaac will induce God to forgive the sins of their future descendants, the people of Israel, and to save them from peril and adversities. Apart from this, Rashi also repeatedly mentions the fact that his obedience brought Abraham considerable reward. 4. The School of Rashi There are two exegetes considered to belong to the school of Rashi who contributed to the exegesis of the Aqedah. Like his, their commentaries are ‘lemmatic’ and show little signs of the wish to explicitly articulate the theological implications of the biblical passages they comment upon. Samuel ben Me’ir (Rashbam; 1080–1160), Rashi’s grandson, found the reason for God to try Abraham in his negotiations with the Philistine king Abimelech and the covenant that he made with him (Genesis 21), thus turning the trial into a punishment for pride and arrogance. Joseph ben Isaac Bekhor Shor (1130–1200) seems to agree but is less outspoken. 5. The Tosafist commentaries The circles of halakhists and Talmud commentators who authored the annotations on the Talmud text called tosafot (= the ‘additions’ to Rashi’s commentary) also composed many selective and fragmentary Bible commentaries. They display a certain regress to derash as well as traces of the esoteric theologies of medieval Ashkenaz. The Tosafists often quote Rashi, his pupils, and each other, and sometimes their commentaries seem little more than strings of loose remarks with a choice of Midrashim and the opinions of great predecessors. It needs a discerning eye to determine the exegetical value of the Tosafist commentaries. A cautious inventory of themes and motifs gives an impression of the turns that Aqedah exegesis took after the first pioneering exegetes of Northern France. An extensive choice of sources and authorities is here presented in chronological order. Some of these texts are works by an individual author, others mere compendia. 6. David Kimḥi David Kimḥi (ca. 1160–1235) combined Rashi’s Midrash oriented preference for peshaṭ with the scholarly, rationalistic peshaṭ of Abraham Ibn Ezra and the Andalusian scientific tradition. His explanation of the Aqedah begins with the difficult question of the purpose of this trial. Although at the critical moment nobody except the two protagonists were present, the story of this exceedingly great deed of love and obedience is meant as an example for those who believe in God and His revelation. The Aqedah set a standard of piety for all monotheistic religions. The very fact of the present dissemination of the monotheistic religions proves, according to Kimḥi, that the perseverance of the father of all believers had not been in vain. In describing Abraham’s departure, the behaviour of the servants, and the role of Isaac in great Midrash related detail, Kimḥi shows that he wants to give the reader an idea of what really happened. 7. Maimonides Moses Maimonides (1138–1204), the famous philosopher and halakhist, never wrote a Bible commentary, but in the Guide of the Perplexed II, 24 he offers his readers no less than two important lessons on the message of Genesis 22. He first analyses the five texts that deal with the trials of the people of Israel (Dt. 13, 4; 8, 2; Ex. 16, 4; Dt. 8, 16; Ex. 20, 17/20), and then separately discusses the trial of Abraham. Firstly, the Aqedah is not a test, it is the story of the purity of Abraham’s belief, presented to the world as an example of true obedience and love. The second lesson of the Aqedah concerns the perception of prophecy. Maimonides considers the commands to sacrifice Isaac, and then to desist, both as the strongest proofs imaginable of the complete reliability of prophetic revelation to the mind of the prophet. But earlier, in a formal discussion of the phenomenon of prophecy Maimonides had declared that the actions and movements occurring in dreams and visions of prophecy are not events that take place in reality but should be seen merely as experiences within the mind of the prophet. What significance should we attach to the fact that Maimonides did not include the Aqedah among his list of visions that did not take place in reality? 8. Naḥmanides Moses ben Naḥman (Ramban; 1194–1270) was one of the greatest scholars of medieval Judaism and his commentary on the Pentateuch is certainly his most influential work. For Naḥmanides all God’s trials mentioned in the Torah are meant for the benefit of those who suffer them; they are so many occasions to actualise the faith of the righteous that was only potentially present before. When this happens they reap the reward for their deeds. Here, in marked difference with Maimonides, all the elements that rabbinic tradition associated with the Aqedah are upheld. Naḥmanides unfolds his view of the concept of trial in his commentary on Genesis 22, on Ex. 16, 4 (the manna) and Ex. 20, 17/20 (the Sinaitic event), and again in his treatise Sha‛ar ha-Gemul (‘On Recompense’ or ‘On Divine Retribution’). 9. Baḥya ben Asher Baḥya ben Asher ibn Ḥalawa (13th century) was an exegete, judge and preacher who apparently lived in Saragossa. He is best known for his commentary on the whole of the Pentateuch, completed in 1291. It is an encyclopedic compilation of earlier exegetical material and famous for its endeavor to distinguish four hermeneutical approaches (PaRDeS). In many respects Baḥya shows himself a follower of Naḥmanides, especially as regards his open-mindedness towards the kabbalistic meaning of the Torah. Baḥya derived the greater part of his Aqedah exegesis from the Midrash and shows the tendency to combine views and traditions; at times the commentary consists exclusively of a compilation of classical haggadic themes. He does not seriously consider the philosophic issues of the Aqedah and, surprisingly, hardly mentions the notion that God chose Abraham for this trial in order to increase his reward, which Naḥmanides so strongly advocated. 10. Joseph Ibn Kaspi Joseph Ibn Kaspi (1279/80–1340) was an independent thinker and the author of a considerable exegetical and philosophical oeuvre. From among his many books we selected passages from Maṣref la-Kesef, Ṭirat Kesef and Gevia‘ Kesef, a book on the ‘secrets of the Torah’ and for our purpose the main source. In Maṣref la-Kesef, a running commentary according to the plain meaning, the proceeds are modest. Ṭirat Kesef, Ch. 30, is a treatment of the concept of trial that explains that the Torah merely resorts to its usual strategy of attributing human actions and emotions to God in ‘the language of men’, meaning that the intelligent reader has to interpret them as metaphors. Gevia‘ Kesef, Ch. 14 explains, by the telling example of the warrior Jephthah, how the Aqedah should be read as a warning against the disgraceful practice of child sacrifice and even, for the enlightened, as a discouragement of the sacrificial cult as such. Chapter 18 offers additional philosophical and hermeneutical backing to the ideas proposed earlier. 11. Nissim Gerondi Rabbenu Nissim ben Ruben Gerondi (ca. 1310-ca. 1375) was one of the most important Spanish Talmudists and active as rabbi and judge in Barcelona; he was one of the teachers of Ḥasdai Crescas. He wrote a commentary on the first 23 chapters of Genesis and a collection of ‘homilies’ of a distinctly philosophical character (Derashot ha-Ra”N). Rabbenu Nissim combines his own idea that the trial is an occasion for the improvement of the virtues of the one who is tried, with those of his great predecessors Maimonides (trial is an example) and Naḥmanides (an occasion for reward). He adds to this his opinion that the story of the Aqedah confirms the belief in the immortality of the soul. 12. Gersonides Rabbi Levi ben Gershom (Gersonides or Ralbag; 1288–1344), the well-known Averroist philosopher, wrote a commentary on the Pentateuch that served its author as a vehicle for his philosophical views. Gersonides first explains the individual words and expressions of the biblical pericopes (be’ur ha-millot) and then clarifies the course of the story or topic in question (be’ur divre ha-parasha). Each pericope concludes with a number of to‛aliyyot – ‘Lessons’. Gersonides’ idea that God’s command to Abraham was a dubious and ambivalent one determines his understanding of the Aqedah. The trial aims at Abraham’s reaction in this dilemma; it is his freedom to choose whatever he considers to be the purpose of God’s command. 13. This section groups together seven texts not considered to belong to the usual repertoire of biblical commentaries but offering interesting sidelights on the issues of Aqedah exegesis. 13.1 Judah ha-Levi’s (before 1075-after 1141) introduced the idea that a divine trial is meant to distinguish actual behaviour from potential obedience. 13.2 Abraham Maimonides (1186–1237) probably alludes to the complicated Aqedah theology proposed by his father Moses. 13.3. Jonah ben Abraham Gerondi (ca. 1200–1263) applied Proverbs 11, 17 to Abraham’s trial: “A pious man causes his own reward.” Not only the piety shown at the Aqedah, but also his obedience in the previous trials—here enumerated—brought Abraham the reward of the world to come. 13.4. Ḥasdai Crescas (c. 1340–1410/11) was one of the central thinkers of fourteenth century Judaism. Three fragments from his major philosophical work Or ha-Shem (II, 1.1 on divine knowledge; II, 2, 4 on trial; II, 2, 6 on providence), and a short passage from his ‘Refutation of the Christian Principles’ show that he used the story of Abraham’s trial in order to formulate his views on divine knowledge, the purpose of suffering, and the history and salvation of his people. The Aqedah helped to the increase Abraham’s piety and virtue; the evil implicit in this trial is an evil with the purpose of becoming something good, the ‘sufferings of love’ of Talmudic tradition; Abraham’s readiness to obey God’s astonishing command established God’s providence over the people of Israel. 13.5. In Joseph Albo’s (1380?-1444?) influential book on the Principles of Judaism (Sefer ha-‘Iqqarim) sections IV, 13, 22–33 are especially devoted to the Aqedah. For him the evil implicit in Abraham’s trial are ‘sufferings of love in the true sense’. God in his loving kindness may bring suffering upon a person in order to increase his reward for a deed actually done and not merely for good intentions. The trial also habituates a righteous man in God’s service’; it is a form of training and habituation. 13.6. Three manuscripts preserved a sermon on the Aqedah from the latter part of the fifteenth century, the ‘generation of the Expulsion’, possibly authored by Shem Tov Ibn Shem Tov (ca. 1440–?). It combines a discussion on the concept of trial, ‘something that is difficult for human reason’, with a quite excessive view of martyrdom. The author lays great emphasis on Abraham’s zeal and emphatically stresses Isaac’s part in the events. There were two heroes at Moriah, and two victims. This stands in relation to the author’s heavy emphasis on the merits of martyrdom, maybe related to the persecutions of the year 1391, and the questionable view that it is better to sacrifice one’s children than to risk their apostasy. 13.7. Obadjah Sforno’s (ca. 1470-ca. 1550) commentary on the Pentateuch is a late representative of medieval Jewish Bible exegesis and depends in many ways on Isaac Abrabanel. His view on Abraham’s trial derives from the old opposition between potential obedience, and the proofs of it in actual behaviour. 14. Isaac Arama’s (ca.1420–1494) voluminous ‛Aqedat Yiṣḥaq consists of a series of homilies on the whole of the Torah; it is one of the most impressive examples of medieval Jewish preaching, and a veritable mine of information on medieval Jewish thought. Its 21st chapter deals with Genesis 22 from a number of different points of view. After an Introduction on divine knowledge, partly relying on Al-Ghazali, it deals first with the concept of trial (Preamble I) and then, based on Aristotle’s Ethics, with the relation between act and intention (Preamble II). A series of twelve Questions and Answers discusses such items as the purpose of the trial and many other issues arising from the wording of the Bible and the discussions among scholars of earlier generations. From these extended discussions we may deduce that Arama considered the chief effect of the Aqedah to be Abraham’s spiritual progress, but he also mentioned the example of the Patriarch’s obedience for the world, and the Aqedah as atonement for the sins of the people of Israel. 15. The scholar and politician Isaac Abrabanel (1437–1508) completed his commentary on Genesis and Exodus in the city of Venice towards the end of his life. Abrabanel attached great theological value to the message of the Aqedah, but also followed the events of the story with remarkable common sense. He structured his treatment of the Aqedah by means of twenty-five Questions. One of them deals extensively with the purpose of the Aqedah, in the others he stops—in lively exchange with the scholars that preceded him—at every detail that he deems in need of explanation. Between the Questions and their Answers Abrabanel formulates an ‘Introduction’ in which he explains how this story ‘contains the whole hope (qeren) of Israel and their merit before their Father in heaven.’ Here he presents the Aqedah as the only possible way to prepare Abraham’s offspring for the great task for which they had been chosen, namely to serve God in holiness and purity after being cleansed from the sin of Adam and Eve. 16. Moses Mendelssohn (1729–1786), for Genesis assisted by Solomon Dubno (1738–1813), began in the 1770s to publish a German translation of the Pentateuch with a commentary (the Be’ur or Biur) and a detailed account of the correctness of the Masoretic text (Tiqqun Soferim). The project aimed at German acculturation, but the commentary and its hermeneutical principles are firmly based in the traditions of Jewish exegesis of the rabbinic and medieval periods. As a result the interpretations expressed in the commentary, and certainly those on the Aqedah, are almost entirely the ones of the Midrashim and the medieval commentaries. Most of the material for Genesis was assembled and formulated by Solomon Dubno, but occasionally the atmosphere of the enlightenment breaks through and Mendelssohn himself takes the floor to formulate the meaning of the verb nissa and to define the phrase “Now I know that you are God-fearing” (vs. 12). Remarkable is the Be’ur’s preference for Naḥmanides. (shrink)

Kap. 7 behandelt die Fragestellungen: Wie wollen wir als Pharmazeuten nicht nur fachlich, sondern auch moralisch –gut- arbeiten? Was können wir tun, um unser fachliches Handeln auf moralisches Handeln zu prüfen?

Das Kapitel befasst sich unter anderem mit den Prinzipien von Beauchamp und Childress, dem Selbstbestimmungsrecht des Patienten (respect for autonomy), dem Prinzip der Schadensvermeidung (non-maleficence), dem Patientenwohl (beneficence) und dem Prinzip der sozialen Gerechtigkeit (justice).

Das Kapitel beschreibt grundlegende moralische Denkmodelle, die in der Pharmazie und im Handeln in der Apotheke verwendet werden können.

The Introduction describes the reception history of Genesis 22 in the classical sources of Judaism: (1) Rabbinic sources; (2) Medieval period; (3) History of Jewish medieval Bible exegesis. (4) Summaries of the chapters of Chap. 2. 1. The Rabbinic traditions on the Aqedah from Talmud and Midrash, reviewed, arranged and translated according to the following haggadic topics: Ten Trials; Why this trial? ‘Things’ or ‘Words’? Satan’s involvement; The promised heir; Abraham’s reaction; His servants; Primordial: ram, ass, altar; Resurrection; The role (...) of Isaac; The role of Sarah; Soteriology. 2. The Aqedah in the Jewish Middle Ages as reflected in the Liturgy: prayers and the traditions of Jewish martyrdom (Sect. 1.3.1); in Art, Literature, Politics (Sect. 1.3.2); Theology and Philosophy: the major trends of Jewish Aqedah theology (Sect. 1.3.3). 3. The choice of our texts (Sect. 1.4.1) and the absence of Kabbalah (Sect. 1.4.2); a history of Jewish medieval Bible exegesis from Saadya Gaon to the sixteenth century and after (Sect. 1.4.3). 4. Extensive summaries of the Aqedah exegesis in the texts translated and analysed in detail in Chap. 2 (Sects. 4.1–4.16); the four basic positions taken on the Aqedah issue (Sect. 1.5.17). (shrink)

Das Kapitel diskutiert den Begriff der Krankheit und fragt unter anderem: Was ist Krankheit (disease), was Erkrankung (illness), was ist eine Ausprägung unseres menschlichen Seins?

Helmets from Delphi Among the votive offerings which were found in Delphi, helmets play an essential part : There are about 90 specimen kept in the museum, approximately half of which are from one of the two sanctuaries for certain, it is likely that the other helmets are from there, as well. They were made between the 8th and the second half of the 5th century. The number of helmet-consecrations, however, already decreased in the middle of the 6th century. Only (...) few helmets give us a clue on the exhibition practices: By means of the fixing holes it is to be recognized that they were once exhibited in form of a "tropaeum". Some repaired examples clearly show that used helmets were consecrated. As it also happened in other sanctuaries, a lot of examples were damaged on purpose, others were cannibalized for their material. (shrink)

Kapitel 3 thematisiert die Fragen: Was ist der autonome Mensch? Gibt es Selbstbestimmung? Wie realisieren sich Autonomie und Selbstbestimmungen bei kranken Menschen?

Dieses Kapitel beschreibt, warum wir wissen müssen, was wir wissen. Warum Vertrauen im Verhältnis zwischen Patient und Apotheker wichtig ist.

Erasmus und die Reformation -- Erasmus und die Heilige Schrift -- Der erste gedruckte Text des griechischen NT -- Der kritische Text -- Erasmus' textkritische Methoden und die Qualität des textus receptus -- Die Sonderlesarten des textus receptus (Joh 1,k28 - 1Joh 5,7) -- Der textus receptus in der Offenbarung -- Vom Mehrheitstext und vom kritischen Text -- Von wörtlichen und von fliessenden Übersetzungen -- Exkurs I: Einige Daten zur Hs Hoskier 141 (Greg 2049) -- Exkurs II: Erasmus' latein. Übersetzung (...) in Offb 22,16d-21 -- Exkurs III: Erasmus' griech. Text in Offb 22,16c-21 -- Exkurs IV: Typische Lesarten des Mehrheitstextes, demonstriert an den Katholischen Briefen -- Exkurs V: Kritischer-, Mehrheitstext und TR im 1. Timotheusbrief -- Exkurs VI: Die lukanische LXX und die LXX-Zitate im NT -- Exkurs VII: Die alten lateinischen Bibeldrucke aus der Zeit des Erasmus. (shrink)

Im ersten Kapitel thematisiert der Autor die Frage: Müssen wir als Pharmazeuten moralisch handeln und wenn ja, warum?

There are many things we cannot see but know are there: the sun at night, the flower in the seed, birds inside their eggs--and so it is with God's presence.

In this commentary we describe findings in normal human subjects and in patients with visual hemineglect that support the importance of higher-level influences on saccade generation during visual exploration. As the duration of fixations increases with increases in the cognitive demand of the task, the timing of exploratory saccades is controlled more by centers of cognitive and perceptual processing at levels 4 and 5 than by reflex-like automatic processes at level 3. In line with this, unilateral frontal eye field lesions (...) impair systematic, intentional saccadic exploration of visual scenes, causing prolonged fixations and contralesional hemineglect, but leave visually triggered reflexive saccades largely intact. (shrink)

Published annually since 1985, the International Yearbook of Lexicography contains the following sections: Essays, Discussions, Conference Proceedings, Work-in-Progress, Reviews and a current bibliography of periodical articles dedicated to lexicography. The essay section consists of both subject-related and a non-thematic parts. Lexicographica is published in conjunction with the Dictionary Society of North America and the European Association for Lexicography.

This book describes how medieval Jewish Bible scholars sought to answer the question of what is meant by the Angel’s message from God to Abraham: ‘Now I Know’, as written in Genesis 22 verse 12. It examines these scholars’ comments on the nineteen verses in Genesis that tell the story of Abraham’s readiness to sacrifice his own son Isaac, the Aqedat Yiṣḥaq. It explores the answers they found to the question of what, indeed, this story is trying to tell us. (...) Is it a drastic way to condemn the practice of child sacrifice? Does it call for replacing human sacrifices with animal sacrifices? Is it a trial by which the Almighty tests the fidelity of one of His followers? Or is it His way to show the world the nature of true belief? The book starts with an introduction to familiarize readers with the many and varied manifestations of the Aqedah theme in Jewish culture and with the developments of medieval Jewish Bible exegesis in general. Next, it offers translations and analyses of the classical medieval Jewish Bible commentaries that deal with the exegesis of Genesis 22, exploring the many angles from which the Aqedah story has been understood. No less than five centuries of medieval Aqedah exegesis are reviewed, from Saadya to Isaac Abrabanel. These texts from the commentaries are combined with hermeneutical key passages by Moses Maimonides, Joseph Ibn Kaspi, Ḥasdai Crescas, and others, which were familiar to the minds of the exegetes, or which, conversely, reflect the impact of biblical Aqedah exegesis on religious thought. Together, the passages discussed illustrate the growth and development of Jewish Bible exegesis in dialogue with the rabbinic sources and with the various trends of thought and theology of their times. The consistent focus on the Aqedah constitutes a unifying theme, while the insights presented here greatly advance our understanding of the various developments in medieval Jewish Bible exegesis. (shrink)

This Introduction provides a basic overview of Kant’s theory of freedom, including discussion of its development in Kant’s philosophy, interpretive difficulties, implications, and the role that it has played in contemporary discussions of ethics and metaethics. The Introduction surveys the volume’s collection of new essays by top scholars, representing a broad range of perspectives. Some of the essays are concerned to provide an interpretation of the metaphysics underpinning Kant’s theory of freedom, while others are concerned to offer an interpretation of (...) Kant’s moral psychology and the view of moral agency at the heart of Kant’s practical philosophy. Still other essays attempt to draw out some of the significance of Kant’s views on freedom to contemporary debates in metaphysics, agency, and moral responsibility. (shrink)

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