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What is money? What is capital? The Spectre of Capital tackles such fundamental questions at a deep philosophical level. It argues that the modern world is ruled by a ‘spectre’, the spectre of capital. This insight is rooted in an original combination of the ideas of Marx and Hegel. It presents the most sophisticated argument to date for ‘the homology thesis’, namely that the order of Hegel’s logical categories, and that of the social forms addressed by Marx’s Capital, share the same architectonic. The systematic-dialectical presentation shows how capital becomes a self-sustaining power.
Platons Antwort an Protagoras im ‘Theaitetos’ und im ‘Protagoras’
Protagoras beansprucht, die Jugend erziehen zu können. Warum nicht? Wenn «Mensch Maß aller Dinge» ist, kann jeder jeden ‘besser’ machen… Für Plato geht das nicht auf. Insofern Pädagogik Menschen dazu bringen will, ‘bessere’ Wesen zu werden, verlangt sie nach Plato ein gesundes Verständnis von ‘Sein’ überhaupt. Diese Studie untersucht die ontologischen Implikationen des Homo mensura-Satzes, Protagoras’ Prämisse, im ‘Theaitetos’ – einem Dialog, der selten ontologisch gelesen wird. Wenn der protagoräische Prämisse den pädagogischen Anspruch nicht trägt, dürfte der ‘Protagoras’ gar nicht eigentlich von den erzieherischen Fragen handeln, die diskutiert werden. Es könnte sich herausstellen, dass er einen ‘verborgenen’ Diskurs enthält…

Protagoras claims to be able to educate the young. If «Man is Measure of Everything», anybody can make everybody ‘better’… To Plato, this doesn't add up. Insofar as pedagogy aims at making humans become better beings, to Plato it supposes a sound conception of ‘being’ per se. This study explores the ontological implications of homo mensura, Protagoras’ premiss, in the ‘Theaetetus’ – a dialogue which is rarely read ontologically. If the Protagorean premiss doesn't support the pedagogical claim, the ‘Protagoras’ might not even be about the educational questions under discussion, but turn out to contain a ‘hidden’ discourse…
Volume Editors: and
The volume contains works showing the comprehensive contribution of Kazimierz Twardowski, the founder of the Lvov-Warsaw School, to the European analytical movement.
The readers of the volume will learn, among other things, how the theoretically fertile distinction between act and product introduced by Twardowski turned out to be.
Furthermore, this volume illustrates the importance of Twardowski’s defense of alethic absolutism.
Finally, readers will learn about the conceptual tools developed by Twardowski, enabling the explanation of the phenomenon of still lingering prejudices, as well as Twardowski’s conception of rationality, and about his attitude towards formal and informal logic, as well as logical education.
An undoubted novelty of the volume is that it provides a kind of parametrization of Twardowski’s continuously increasing position in global philosophy by referring to the complete bibliography of works by and on Twardowski in European languages (other than his native language) up until 2020.
Volume Editor:
John Sallis has been at the cutting edge of the Continental philosophical tradition for almost half a century, and it is largely due to his contributions that we have come to understand “Continental” as designating an original philosophical, not a geographical, tradition. His work, with its uncommon scholarly rigor, has come to define the best of that tradition and to expand its horizons in creative ways through a genuine philosophical imagination.
The essays gathered here are dedicated to assessing Sallis’ contribution and to indicating some of the ways in which his works might shape the future of philosophy.
In this book, Richard Campbell reformulates Anselm’s proof to show that factual evidence confirmed by modern cosmology validly implies that God exists. Anselm’s proof, which was never the “ontological argument” attributed to him, emerges as engaging with current philosophical issues concerning existence and scientific explanation.

Because every observable thing has a beginning, it can be deduced that there is always in reality something than which a greater cannot be thought, which exists necessarily. It follows that its non-existence is inconceivable. Anselm then proves that this is the God in whom he believes, who alone so truly exists that He could not be thought not to exist. The contingent nature of the universe is therefore a consequence of the proven belief that God is the Creator of everything else.
Rezeption und Transformation eines religiösen Erfahrungsmusters. Mit einem Themenschwerpunkt zu Jacob Böhme
Was begegnet sich eigentlich unter den Stichworten ›Mystik‹ und ›Romantik‹? Zwei Epochen? Zwei Stimmungen oder Gefühle? Ist Mystik ein überhistorisches Phänomen, das sich als Romantik historisch objektiviert?
Romantik ist eine Epoche der Kunst und auch der Philosophie, die sich dagegen wehrt, dass die ihr vorangehende Epoche der Aufklärung für ungültig erklärt, was vielen Menschen etwas bedeutet hat. Umgekehrtes gilt vom Begriff der Mystik. Mehr noch als eine Epoche begleitet Mystik die Religionsgeschichte wie eine anthropologische Konstante, eine Stimmung oder Wahrnehmung des Rätselhaften, des Geheimnisses, des Unheimlichen, des Schweigens, mithin derjenigen Phänomene, die in der Romantik zur Kunst werden und die Moderne kritisch begleiten.

What do the terms 'mysticism' and 'romanticism' actually mean? Two epochs? Two moods or feelings? Is mysticism a super-historical phenomenon that is historically objectified as romanticism?
Romanticism is an epoch of art and also of philosophy that resists the fact that the preceeding epoch of Enlightenment declares invalid what meant something to many people. The reverse is true of the concept of mysticism. Even more than an epoch, mysticism accompanies the history of religion like an anthropological constant, a mood or perception of the enigmatic, the secret, the uncanny, the silent - all phenomena which Romanticism turns into art and which remain critical components of modernity.
Through a discussion with current perspectives in philosophy of history – especially with a critical approach to Paul Ricœur’s work – and a rigorous reading of Karl Marx’s oeuvre, Karl Marx, Historian of Social Times and Spaces proposes an interpretation of Marx's concept and method of historical knowledge. In this sense the examination of Marx's concepts of social space and social time serve to highlight the possibilities of his work in terms of the explanation of the dynamics of complex multilinear development of human societies and of capitalism in particular.
Reason and Desire in the Monastic Theology of Anselm of Canterbury
Interpretations of Anselm’s Proslogion range between the extremes of ‘rationalism’ and ‘fideism’ because of the challenge of unifying its philosophical and devotional aspects. In this book, Bayer argues that a ‘monastic interpretation’ – or an interpretation that takes seriously the intellectual significance of our existential commitments – offers a powerful compromise.

Through an extensive study of Anselm’s spiritualty, especially as it is manifested in his letters and homiletic works, coupled with a profound study of Anselm’s philosophy of language in the De grammatico and Monologion, Bayer aims to reveal the Anselmian unity of life and thought, and thereby also the harmony between faith and reason. In this way, he defends the Proslogion as a unified and probative argument.
Die Differenz denken
Blick ins Buch
In der Philosophiegeschichte findet sich keine detailliert ausformulierte Philosophie des Abschieds. Die Publikation liefert hierzu die Spur des Abschieds, die als ein abwesend anwesendes Phänomen nachzuzeichnen ist. Neben der Rekonstruktion der relevanten philosophischen Thanatologien von der Antike bis ins 20. Jahrhundert, der Phänomenologie von Leiden und Schmerz, des Trostes und der Trauer werden vorrangig über Nietzsches Philosophie der tragischen Bejahungpraxis philosophische Orientierungen für ein souveränes Verhaltengegenüber dem existentiellen Phänomen des Abschieds präsentiert.
Proclus and the Natural Theology of Time
This is the first monograph dedicated entirely to Proclus’ theory of time, showing the roots of his obscure claim that time is a god and a cause in his reception of Plato, Aristotle, the Stoics and Plotinus. Proclus’ theory of time appears as a natural theology, a reasoned ascent to divine principles starting from natural phenomena (in particular, from natural cycles and their synchronization). This theological approach to time develops the pioneering psychological approach of Proclus’ predecessor Plotinus, anchoring time not in the world soul, but in the divine unchanging source of the world soul’s life.