Science is always presupposing some basic concepts that are held to be useful. These absolute presuppositions (Collingwood) are rarely debated and form the framework for what has been termed “paradigm” by Kuhn. Our currently accepted scientific model is predicated on a set of presuppositions that have difficulty accommodating holistic structures and relationships and are not geared towards incorporating non-local correlations. Since the theoretical models we hold also determine what we perceive and take as scientifically viable, it is important to look (...) for an alternative model that can deal with holistic relationships. One approach is to generalise algebraic quantum theory, which is an inherently holistic framework, into a generic model. Relaxing some restrictions and definitions from quantum theory proper yields an axiomatic framework that can be applied to any type of system. Most importantly, it keeps the core of the quantum theoretical formalism. It is capable of handling complementary observables, i.e. descriptors which are non-commuting, incompatible and yet collectively required to fully describe certain situations. It also predicts a generalised form of non-local correlations that in quantum theory are known as entanglement. This generalised version is not quantum entanglement but an analogue form of holistic, non-local connectedness of elements within systems, predicted to occur whenever elements within systems are described by observables which are complementary to the description of the whole system. While a considerable body of circumstantial evidence supports the plausibility of the model, we are not yet in a position to use it for clear cut predictions that could be experimentally falsified. The series of papers offered in this special issue are the beginning of what we hope will become a rich scientific debate. (shrink)

The term complementarity plays a central role in quantum physics, not least in various approaches to defining entanglement and the conditions for its occurrence. It has, however, been used in a variety of ways by different authors, denoting different concepts and relationships. Here we describe and clarify some of them and analyze the role they play with respect to the phenomenon of entanglement. Based on these considerations we discuss the recently proposed system-theoretical generalization of the concepts entanglement and complementarity (Atmanspacher (...) et al. in Found Phys 32(3):379–406, 2002; von Lucadou et al. in J Conscious Stud 14(4):50–74, 2007; Filk and Römer in Axiomathes 21(2):211–220, 2011; Walach and Von Stillfried in Axiomathes 21(2): 185–209, 2011). We hope that a clarification regarding the specific meaning of these terms can be useful to the growing engagement with this interesting hypothesis and its critical investigation. (shrink)

The term complementarity plays a central role in quantum physics, not least in various approaches to defining entanglement and the conditions for its occurrence. It has, however, been used in a variety of ways by different authors, denoting different concepts and relationships. Here we describe and clarify some of them and analyze the role they play with respect to the phenomenon of entanglement. Based on these considerations we discuss the recently proposed system-theoretical generalization of the concepts entanglement and complementarity (Atmanspacher (...) et al. in Found Phys 32(3):379–406, 2002; von Lucadou et al. in J Conscious Stud 14(4):50–74, 2007; Filk and Römer in Axiomathes 21(2):211–220, 2011; Walach and Von Stillfried in Axiomathes 21(2): 185–209, 2011). We hope that a clarification regarding the specific meaning of these terms can be useful to the growing engagement with this interesting hypothesis and its critical investigation. (shrink)

Spirituality is a topic of recent interest. Mindfulness, for example, a concept derived from the Buddhist tradition, has captivated the imagination of clinicians who package it in convenient intervention programs for patients. Spirituality and religion have been researched with reference to potential health benefits. Spirituality can be conceptualised as the alignment of the individual with the whole, experientially, motivationally and in action. For spirituality to unfold its true potential it is necessary to align this new movement with the mainstream of (...) science, and vice versa. Hence, both a historical review, and a systematic attempt at integration is called for, which we are trying to give here. It is useful to go back to one of the roots: parapsychology. Parapsychology was founded as a counter movement to the rising materialist paradigm in the 19th century. Adopting the methods of the natural sciences, it tried to prove the direct influence of consciousness on matter. After 125 years this mission must be declared unaccomplished. Surveying the database of parapsychological research it is obvious that it will not convince sceptics: Although there are enough exceptional findings, it has in general not been possible to reproduce them in replication experiments. This is, however, a characteristic signature of a category of effects which we call effects of generalised entanglement, predicted by a theoretical model analogous to quantum theory. Using this perspective, parapsychological effects can be understood, and the original aim of the founding fathers can be recovered, as well as a new, systematic understanding of spirituality be gained. Generalised entanglement is a formal and scientific way of explaining spirituality as alignment of an individual with a whole, which, according to the model, inevitably leads to non-local correlations. (shrink)

This chapter provides a very short introduction into quantum physics and some of its most prominent ontological interpretations. Interestingly, many of the very founders of quantum physics soon began to associate their revolutionary findings in fundamental physics with the mind-body problem. Physicists like Nils Bohr, Werner Heisenberg, Wolfgang Pauli, and David Bohm speculated that the wave-particle dualism displayed by quanta might be at the very basis of the mind-body dualism of our every-day experience. Recent investigations by Nikolaus von (...) class='Hi'>Stillfried suggest that a modified interpretation of Bohmian quantum physics might pave the way to a unified naturalist theory of mind and matter. (shrink)

One aim of this article is to explore the connection between the Knobe effect and the epistemic side-effect effect (ESEE). Additionally, we report evidence about a further generalization regarding probability judgments. We demonstrate that all effects can be found within German material, using ‘absichtlich’ [intentionally], ‘wissen’ [know] and ‘wahrscheinlich’ [likely]. As the explanations discussed with regard to the Knobe effect do not suffice to explicate the ESEE, we survey whether the characteristic asymmetry in knowledge judgments is caused by a differing (...) perception of probabilities concerning the occurrence of the side-effects. Our findings show that a negative side-effect is judged more probable, even if the objective probabilities would suggest otherwise. We argue that the best explanation for these results is that the Knobe effect applies to the perception of probabilities as well: a probabilistic side-effect effect. (shrink)

This book takes an exciting perspective on language change, by explaining it in terms of Darwin's evolutionary theory. Looking at a number of developments in the history of sounds and words, Nikolaus Ritt shows how the constituents of language can be regarded as mental patterns, or 'memes', which copy themselves from one brain to another when communication and language acquisition take place. Memes are both stable in that they transmit faithfully from brain to brain, and active in that their (...) success at replicating depends upon their own properties. Ritt uses this controversial approach to challenge established models of linguistic competence, in which speakers acquire, use, and shape language. In Darwinian terms, language evolution is something that happens to, rather than through, speakers, and the interests of linguistic constituents matter more than those of their human 'hosts'. This book will stimulate debate among evolutionary biologists, cognitive scientists and linguists alike. (shrink)

Research supporting social and emotional learning in schools demonstrates numerous benefits for students, including increased academic achievement and social and emotional competencies. However, research supporting the adoption of SEL lacks a clear conception of ethical competence. This lack of clarity is problematic for two reasons. First, it contributes to the conflation of social, emotional, and ethical competencies. Second, as a result, insufficient attention is paid to the related, yet distinct, ends of social-emotional and ethical education. While supporting SEL we critique (...) the assumption of uniformity between social-emotional and ethical literacy and argue for the significance of educational programming to support ethical competencies alongside or within SEL, including educating children to develop an autonomous ethical orientation. Doing so would advance the efforts of educators to provide an education for the whole child. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"CONCUPISCIENCE" AND "MIMETIC DESIRE": A DIALOGUE BETWEEN K. RAHNER AND R. GIRARD Nikolaus Wandinger Innsbruck University Since Augustine "concupiscence" has been the theological technical expression for the consequences that remain in all human persons subject to original sin. These consequences were often described as involuntary and uncontrollable desires or passions, especially in the realm ofsexuality. In the 1940s Karl Rahner revised that concept, freeing it from its narrow (...) sexual connotations and opening it up, so that concupiscence can be construed as a force in all intentional human action. In 1954 Rahner expanded the scope ofthis revision still further, situating concupiscence in the theological framework of grace. While the mimetic theory does not use the concept of"concupiscence," "mimetic desire" is the core ofthat theory. The mimetic nature of desire accounts for involuntary and uncontrollable passions, in sexuality or otherwise. René Girard's mimetic theory goes a step further than Rahner in that it explains how this power of passion can arise. However, it does not link its results with the traditional Christian language of grace. Is there a place for grace in mimetic theory? A comparative look at Rahner's development ofconcupiscence in a framework ofgrace and Girard's theory of human desire promises richer insights into the phenomenon of involuntary and uncontrollable human desires and passionsthan each ofthe two on its own. My paper attempts to develop and explicate these insights. On the way there, differences and similarities between a more philosophical-minded theology and mimetic theory will be examined and related to each other. Nikolaus Wandinger147 1.Introduction I will try to give you a briefoutline ofRahner's theological analysis of concupiscence, already interspersed with comments from mimetic theory, as to how much the two agree or disagree. In a second step I will present to you Rahner's special emphasis on the meaning of concupiscence within a world that has already been redeemed and ask, whetherthis can be accepted by mimetic theory. It might seem strange to attempt such a dialogue with Rahner, since he is certainly one ofthe most "philosophical" theologians there are—while Girard distances himself quite clearly from philosophical thinking.5 Yet, many theologians stand in that philosophical tradition, and one obstacle for a wider acceptance of mimetic theory in theology might be its aversion against philosophical thinking. So, ifwe could contribute something to the diminishing ofthat divide on the way, it would be no small feat. 2.Rahner's "concupiscence" Commented by Girard's mimetic theory In 1941 Rahner forthe firsttime pubiished his article on the theological concept of concupiscence, which he later revised and enlarged with a chapter on grace.6 In it Rahner starts out by giving three definitions ofhow the word concupiscence is used in philosophical ortheological literature of the time. Interestingly Rahner translates the Latin concupiscentia into the German Begehren, which is desire, when he explains the meaning ofthe term. The definitions are: 1) Desire in the broadest sense is any consciousness-related reactive behavior toward any value or good, as opposed to receptive acknowledgement.7 It is characteristic for this broad concept ofconcupiscence that it pertains to voluntary as well as to involuntary acts of human reaction towards value.8 5 See Girard, 2002, 15 or Girard 1999, 16 Not contained in the English version whose foreword is much shorter. 6 Rahner 1941, 61-80. Revised version in Rahner 1954, 377-414 English version. Rahner 1961, 347-382 1 will refer here to the version contained in Rahner 1954 and moreover use my own paraphrase ofthat version in which I will bring Rahner's thoughts already into a more easily understandable English. I claim to do so without distorting Rahner's original meaning (German original given in the references). 7 Rahner 1954, 388: "Begehren im weitesten Smn istjede bewusste reaktive Stellungnahme zum Wert und Gut. im Gegensatz zu hinnehmender Kenntnisnahme " 8 Rahner 1 954, 389- "Das Charakteristische dieses weitesten Begriffes der Konkupiszenz ist dies, dass er sowohl die freien wie die unwillkürlichen Akte menschlicher Wertreaktion 148A Dialogue Between K. Rahner and R. Girard Now, here Rahner is really philosophical. What he says is that we can distinguish two types ofhuman reactive behavior towards any object in the... (shrink)

Our aim in this chapter is to contribute to a greater appreciation of Bourdieu’s work within debates on embodied, extended and distributed cognition, grouped under the general heading of externalism (Rowlands 2003, Carter et al. 2014). We seek to draw out several pertinent elements of Bourdieu’s theory of social practice, and show how they variously resonate with, enrich, or problematize key externalist theses. We begin with an overview of the main elements of Bourdieu’s theoretical enterprise, in order to provide essential (...) background for the ensuing discussion. We then address a number of themes connecting Bourdieu’s theory with facets of cognitive externalism, which we organize under the headings of diachronic co-dependence, instrumental dependence, and co-constitutive dependence. Following this we turn our attention to epistemic externalism, where we find promising ground for dialogue with Bourdieu in recent developments in virtue epistemology, focusing our analysis on a recent proposal concerning knowledge-how by Carter & Pritchard (2015). We conclude with an assessment of Bourdieu’s standing with respect to these currents, and prospects for further engagement. (shrink)

Vaccine scarcity and availability distinguish two central ethics questions raised by the Covid-19 pandemic. First, in situations of scarcity, which groups of persons should receive priority? Second, in situations where safe and effective vaccines are available, what circumstances and reasons can support mandatory vaccination? Regarding the first question, normative approaches converge in prioritizing most-vulnerable groups. Though there is room for prudential judgement regarding which groups are most vulnerable, the human dignity principle is most relevant for prioritization consideration of both medical (...) and non-medical issues. The second question concerning mandates is distinct from considerations about persons’ individual moral duty to receive vaccines judged reasonably safe and critical for individual and public health. While there is consensus regarding the potential normative support for mandated vaccination, the paternalistic government intervention of vaccine mandates requires a high bar of demonstrated vaccine safety and public health risk. We discuss stronger and weaker forms of paternalism to deal with the Covid-19 pandemic from an “integrative” approach that integrates leading normative approaches. We argue against a population-wide compulsory vaccination and support prudential measures to 1) protect vulnerable groups; 2) focus upon incentivizing vaccine participation; 3) maintain maximum-possible individual freedoms, and 4) allow schools, organizations, and enterprises to implement vaccine requirements in local contexts. (shrink)

This is the first work to explicitly target Bourdieu's philosophy of space as a basic organizing force for his social theory. It draws together his work on both social space and physical space, and it applies the logic that binds them together to problems of architecture and urban development.

Der Hippokratische Eid prägt bis heute die ärztliche Praxis – und das zu Recht. Die Betonung ärztlicher Expertise und die Sorge um das Patientenwohl haben bis heute nichts von ihrer Aktualität eingebüßt. Allerdings fehlen Überlegungen zur Patientenselbstbestimmung und zur Gerechtigkeit im Gesundheitswesen. Heutige Konflikte am Lebensanfang, am Lebensende und im Bereich der Gesundheitsversorgung erfordern daher, den Eid neu zu denken. In diesem Buch, das sich an Studierende der Medizin, aber auch interessierte Laien und Fachkollegen wendet, werden die wichtigsten medizinethischen Konfliktfälle, (...) u.a. Fragen zu Gentechnik, Enhancement, Organspende und Sterbehilfe, behandelt. (shrink)

Nachfolgend veroffentlichen veröffentlichen wir in deutscher Ubersetzung Übersetzung zwei Berichte tiber über die die im im April April 1958 in Moskau abgehaltene Tagung zur Frage der 'Widersprtiche': 'Widersprüche': 'Konferencija po voprosam protivoreCij' von G. A. Volkov, erschienen in den 'Voprosy Filosofii', Moskau, 1958, 12, 163-173, und 'Konference 0 otazce rozponl rozpon1 ve svetle soudoM soudobe vedy a praxe' von N. V. Karabanov, erschienen im 'Filosoficky casopis', Prag, 1959, 1, 131-133; weiterhin den Originaltext der auf derselben Tagung gehaltenen Vortrage Vorträge von (...) E. Kolman, 'Material'naja suscnost' protivoreCija i ee otrazenie v myslenii', veröffentlicht veroffentlicht im 'Filosoficky casopis', Prag, 1959, 3, 381-391, und von A. A. Zinov'ev, '0 logiceskoj neprotirecivosti istinnych suZdenij ob izmenenijach i svjazach meZdu predmetami', veröffentlicht veroffentlicht in der polnischen Zeitschrift 'Studia Filosoficzne', 1959, 1, 124-133; und schliesslich einen kurzen Abschnitt des neuen offiziellen Lehrbuches des dialektischen und historischen Materialismus 'Osnovy marksistskoj filosofii', Moskau 1958, S. 256f., 259f. (shrink)

Die vorliegende Arbeit entstand im Auftrag des Osteuropa-Institutes der Universitat FreiburgjSchweiz und wurde in groBziigiger Weise von der Rockefeller Foundation unterstutzt. Ich machte diesen Institutionen hiermit meinen Dank aussprechen; insbesondere aber machte ich dem Herausgeber der Reihe "Sovietica", meinem verehrten Lehrer Prof. Dr. J. M. Bochenski danken, dem ich zahlreiche konkrete Hinweise verdanke. Da uber die marxistisch-Ieninistische Philosophie in der CSR m. W. keine einzige westliche Untersuchung vorliegt - und sei sie noch so bescheiden-, auf eigene Forschung angewiesen. Was allerdings (...) nicht war ich vallig philosophische Fragen betrifft, so konnte ich mich auf zahlreiche Hin weise von Spezialisten stiitzen; in diesem Zusammenhang machte ich mich bei den Herren Dr. H. Dahm von der Redaktion der "Ost-Probleme", Bonn, O. Kostrba yom "Radio Free Europe", Munchen, Dr. Kuhn yom Sudetendeutschen Archiv, Munchen, sowie Dr. R. Urban yom Johann Gottfried Herder-Institut, Marburg, bedanken. Zu besonderem Dank bin ich Dr. H. Slapnicka, Linz, verpfiichtet, von dem ichin wenigen Stunden oft mehr gelernt habe, als ich dureh monate1anges Studium Mtte erfahren kannen. SchlieBlieh machte ieh aueh Herrn O. Sagner von der Buchhandlung Kubon & Sagner, Munchen, danken; seiner oft muhe vollen Sueharbeit verdanke ich fast aIle Zeitschriften und Bucher, die mir zur Verfiigung standen. Der informierte Leser wird vermutlieh zahlreiche Lucken, Ungenauig keiten oder gar Fehler entdecken; ieh muG wohl nieht besonders hervor heben, wie dankbar ieh fUr entsprechende Hinweise bin, die mieh stets uber den Verlag Reidel, Dordrecht, erreichen. (shrink)

Vor dem Hintergrund der exponentiell wachsenden digitalen Kommunikation wird in dem vorliegenden Beitrag nach bestehenden und beständigen Möglichkeiten von individueller Selbsterfahrung und gelingender Persönlichkeitsbildung durch die eigene künstlerische Auseinandersetzung im Theater gefragt. Jahrzehntelange Jugendtheaterarbeit bestärken den Autor in der Annahme, die schauspielerische Darstellung von Handlungen, Situationen und Figuren trete in grundsätzlich positive Wechselwirkung zur Lebensphase der Adoleszenz und der damit verbundenen Entwicklung des eigenen Selbst. Dabei sind Konfliktbewusstsein und Konfliktfähigkeit Ausgangs- und Endpunkte eines Erkenntnisprozesses, der mittels Theater eine jugendliche Fremdheitswahrnehmung (...) innerhalb der eigenen Welt heilen und überwinden kann. Bedingungen sind soziale Kooperation nach außen und individuelle Unterscheidung von eigenen Stärken und Schwächen nach innen, sowie die Bereitschaft, auch die letzteren, geschützt durch die Verkörperung einer fiktionalen Figur, dem Ensemble (bei den Proben) und Publikum (bei den Aufführungen) darzustellen und so zu erfahren. Durch das Smartphone scheinen sich in den sozialen Medien heute jedoch schnellere, leichtere und wirkmächtigere Alternativen von Selbstdarstellung zu bieten. Dementgegen wird argumentiert, dass die eigene visuelle Präsentation in der online-Welt nie - wie Theaterarbeit mit anderen - eine individuelle Persönlichkeitsbildung befördern kann, sondern im krassen Gegensatz dazu automatisch die eigene Gleichschaltung in einem algorithmisch gesteuerten Netzkollektiv erzwingt. (shrink)

Charles Peirce claimed that the principal ingredient in assertion is an act of “taking responsibility” for the truth of what is asserted. Some people writing about the Commitment Theory of Assertion have at times construed Peirce’s claim as his espousal of that contemporary theory, but this, I argue, is mistaken. Peirce saw “taking responsibility” as the assumption, not of an obligation, but instead of a liability, a penalty to be incurred if one’s assertion turned out to be false. I then (...) consider how this point connects to other parts of Pierce’s analysis of assertion, specifically his claims that we assert to persuade, that assertion involves an intentional exhibition of our assumption of liability, and that this assumption of liability furnishes evidence for what is asserted. I conclude by sketching on Peirce’s behalf how the assumption of liability could constitute, and be intelligibly offered as, evidence for what is asserted. (shrink)

: In February 2004, South Korean researchers became the first in the world to successfully harvest stem cells and establish a stem cell line from a cloned human embryo. This is just one of eight possible policy options concerning human embryonic stem cell research. In practice, every kind of stem cell research can be done in one country or another. This paper evaluates the eight policy options concerning human embryonic stem cell research in light of the arguments and decisions behind (...) them. (shrink)

“Figuring” is explored as a dynamic and emergent process situated in the interplay between thought, feeling, and sensory experience. The contribution posits that figuring is a contingent, fluid, and fundamental human activity that operates within specific environments, forming, and being informed by various agencies such as sound, light, movement, and curiosity. By drawing on its etymological roots, figuring encompasses multiple meanings, from shaping to imagining and transforming. This process is likened to atmospheric changes and emotional shifts, emphasizing its transitory and (...) interrelated nature. The text questions how these ephemeral experiences can be artistically recorded and presented without reducing their complexity, suggesting that modes of diagramming might serve as a method for capturing this contingent practice. Emphasizing the reciprocal relationship between figuring (verb) and figure (noun), it describes an evolving act of sense-making that transforms understanding and understands transformation. Ultimately, figuring is presented as an embodied, performative act essential for (artistic) research that engages with the world in a state of becoming, where inner and outer realities intermingle through various contingent agencies. (shrink)

In the fasti of almost all praetorian provinces there seems to be a lacuna in the years 54 to 51 BC. In fact, there is not a single praetor from the colleges 55, 54 and 53 BC for whom a province ex praetura is known. It is argued here that anarchy and obstruction made the allocation of provinces impossible from 55 BC onwards. This was probably the main reason for the senateʼs decision in 53 BC to send privati to the (...) provinces. (shrink)

Bd. 1. Abstraktion bis Hegel.--Bd. 2. Historischer Marxismus bis Möglichkeit und Wirklichkeit.--Bd. 3. Naturphilosophie bis Wissenschaft.

According to Eleonore Stump, Thomas Aquinas rejects a “popular” (roughly, penal substitutionary) account of the atonement. For Stump’s Aquinas, God does not require satisfaction or punishment for human sin, and the function of satisfaction is remedial, not juridical or penal. Naturally, then, Aquinas does not, on this reading, see Christ’s passion as having saving effect in virtue of Christ substitutionally bearing the punishment for human sin that divine justice requires. I argue that Stump is incorrect. For Aquinas, divine justice does (...) require satisfaction; satisfaction involves punishment ( poena) and has a penal function; and one way Christ’s death has saving effect is in virtue of his satisfying that requirement on people’s behalf. Christ saves by “paying our debt,” bearing in the place of humans the penalty or punishment required by divine justice. My argument implies that Aquinas’s account of satisfaction in the atonement significantly resembles key aspects of Stump’s “popular account”—and of the Penal Substitution Theory it represents. (shrink)