Aus dem Inhalt: J. Rupke, Religion und Wissenschaft - religionswissenschaftliche PerspektivenR. Elior, Enoch Son of Jared and the Solar Calendar of the Priesthood in QumranM. Fishbane, The Song of Songs and Ancient Jewish Religiosity: Between Eros and HistoryR. Goetschel, Les trois piliers du monde d'apres le Maharal de PragueW. Frey, Ein geborner Jud von Jerusalem. Uberlegungen zur Entstehung der Ahasver-FigurD. Krochmalnik, Kynisches in der rabbinischen LiteraturM. Voigts, Unterirdisch - oberirdisch. Verstreute Gedanken zu einem verbreiteten ToposH.O. Horch, Die Neugier des Satirikers. (...) Zum Judenbild des Hans Jacob Christoffel von GrimmelshausenS. Gilman, A Dream of Jewishness on the Frontier: Kafka's Tumor and "The Country Doctor"u.v.a. (shrink)

The areas of interest of the scholar of religious studies, Karl E. Grozinger, are diverse. His research is concentrated on the religious and cultural history of Judaism throughout the ages: Israel in antiquity, the era of rabbinical traditional literature, philosophy of religion during the Middle Ages, the kabbalistic tradition, as well as Jewish thinkers and devout movements in contemporary times. On the occasion of Professor Grozinger's seventieth birthday, numerous scholars present the first fruits of their current research as a (...) first look into the tendencies of future research in Jewish studies. In accordance with this scholar's broad interests, the volume Jewish Lifeworlds and Jewish Thought, edited by Nathanael Riemer, is comprised of contributions to a wide variety of topics of Jewish cultural history.With contributions by Hermann Lichtenberger, Hanna Liss, Ronit Meroz, Yoav Elstein, Susanne Talabardon, Nathanael Riemer, Giuseppe Veltri, Dirk Westerkamp, Thomas Meyer, Daniel Jutte, Frederek Musall, Robert Jutte, J. Friedrich Battenberg, Admiel Kosman, Rella Kushelevsky, Elvira Grozinger, Simon Bronner, Avidov Lipsker, Jascha Nemtsov, Rebekka Denz, Micha Brumlik, Micha? Galas, Manja Herrmann, Hans-Michael Haussig, Anat Feinberg, Adam Lipszyc, Vivian Liska, Julius H. Schoeps, Edward D'browa, Ewa Geller, Manfred Voigts, Mordechai Lewy and Stanislaw Krajewski. (shrink)

Die materialistische Geschichtsauffassung.--Über materialistische Dialektik.--Lenin und die Komintern.--Georg Lukacs: Lenin, Studie über den Zusammenhang seiner Gedanken.--J. Stalin: Lenin und der Leninismus.--Literaturbericht--Rezensionen von E. Paschukanis, Allgemeinne Rechtslehre und Marxismus und Karl Renner, Die Rechtsinstitute des Privatrechts und ihre soziale Funktion--Krise des Marxismus.--Die dialektische Methode im Kapital.

"The Augustinus-Lexikon is both a conceptual and a real dictionary. In alphabetical order, it covers concepts, people and things that are of importance for the life, work and teachings of Augustine."--.

First published in 1962, this is a book about Marx and Freud - the two intellectual giants of the 20th century.

Name der Zeitschrift: Klio Jahrgang: 99 Heft: 2 Seiten: 716-726.

On November 21, 1994, Werner Marx passed away peacefully in the place he loved so well, his apartment in the Schloß in Bollschweil. Professor Marx was born in 1910 in Mulheim, Germany. He studied law and philosophy in Berlin, Freiburg, and Bonn before completing his state examination and doctorate in law in 1933. In the same year, he was removed from civil service and from an apprentice judgeship by the Nazis. After this, he emigrated first to Palestine and then in (...) 1938 to New York, where he took up academic studies again. After receiving an M.A. in economics, he completed the Ph.D. in philosophy, working with Kurt Reizler and Karl Löwith at the German University in Exile, later to become the New School for Social Research, and writing a dissertation on Aristotle’s ontology. During this period, he renewed his interest in Hegel and German Idealism, and also in Heidegger’s critique of the tradition and attempts to make “another beginning” in philosophy. Marx began teaching at the New School in 1949. After the appearance of his classic study, Heidegger and the Tradition, he was named successor to the Husserl-Heidegger chair in philosophy and director of Philosophical Seminar I in Freiburg, which he held from 1964 until his retirement in 1979. He also served as Director of the Husserl-Archives in Freiburg until his death. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Vorlesungen über Anthroplogieby Immanuel KantKarl AmeriksImmanuel Kant. Vorlesungen über Anthroplogie. Edition Reinhard Brandt und Werner Stark. Vol. XXV (Division 4, Vorlesungen, vol. 2) of Kants gesammelte Schriften. Hrsg. von der Berlin-Brandenburgischen Akademie der Wissenschaften. Part 1. Berlin: de Gruyter, 1997. Part I. Pp. cli + 728. Part II. Berlin: de Gruyter, 1997. Pp. 729–1,691. Half-leather, $460.00This massive double tome is the long-awaited beginning of a whole new era (...) in Kant research, and it represents much more than just another volume in the Academy edition. It is the first work in the edition to be brought out from the new Marburg Kant Archive (an edition of the parallel lectures on Physical Geography, vol. XXVI, is to be completed within a few years), and it reflects an entirely different level of scholarship than that found in earlier volumes, especially the lecture volumes edited by the late Gerhard Lehmann.The famous historical tradition of German editing, and the special respect and difficulty that tends to surround work on Kant, have probably left most English-speaking scholars with the comfortable but naive presumption that the Academy edition for Kant is a paradigm of its kind. The sad and little-known fact is that this presumption is far from the truth, notwithstanding many path-breaking editorial achievements years ago, especially by Erich Adickes. As the new editors note (cxxi), even most of the main texts of Kant’s Critical era lack the full apparatus of references that one would expect in a critical edition today. An up-to-date publication that guides readers to the main shortcomings of the previous volumes is sorely needed, and fortunately it is now in preparation. In the future, the volumes containing the opus postumumand the other lectures may need to be redone in their entirety, although it is unclear whether adequate personnel and support can be found for completing such a project within the lifetime of this journal’s readers. Germany still faces many rebuilding tasks, and the edition of the sage of Königsberg does not seem to have the priority that pure practical reason and the rest of the world might expect. [End Page 370]There are notorious special difficulties for the volumes of notes concerning Kant’s lectures. Work on this last section of the Academy edition (section IV; the three other sections are Kant’s publications, letters, and manuscripts) was suspended in 1920, and when it was resumed after the war under the directorship of Lehmann in Berlin, the daunting task clearly exceeded his meager resources, with matters becoming only more difficult after the Berlin crisis of 1961. Fascinating new sets of lecture notes on logic, metaphysics, and ethics were found and brought out through the 1970s and 1980s, but they were published on the basis of editorial methods that left much to be desired. The chaotic apparatus that Lehmann provided was presented in a form that was often unhelpful or misleading.In contrast, volume XXV will be like a new continent for readers. Here one finds an enormous mass of new material accompanied by a clear and thorough introduction, with a meticulous account of all sources and a concise review of the relevant philosophical as well as historical issues. These issues are quite complicated because of the extensive background of Kant’s anthropological discussions, and the problem of using what are only reworked copies of notes made by groups of students long ago. The editors provide a very helpful account of the tradition of note-taking for Kant’s lectures in general, as well as extremely well-researched remarks covering the dating and authenticity of all the sets of the Anthropologynotes. Another nice feature is that, unlike previous Academy volumes, emendations and relevant references are provided in the text itself, with two levels of footnotes, including indications of hundreds of parallel passages, so there is no longer any end material that one has constantly to chase after (although there is a 126-page bibliography and index section). The printing style is modern and very readable. The editors have chosen to print underlining wherever it appears in the manuscripts, to mark no... (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 109 Heft: 1 Seiten: 174-178.

"O'Meara masterfully situates Pryzwara in relation to the traditional and contemporary theological, philosophical, ecclesial, cultural, and social contexts within which he wrote." --_William P. Loewe, professor of religious studies, Catholic University of America_ Erich Przywara, S.J. is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O'Meara offers a comprehensive study of (...) the German Jesuit Erich Przywara and his philosophical theology. Przywara's scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From his position at the Jesuit journal in Munich, _Stimmen der Zeit_, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara's friends, and Edith Stein was a close personal and intellectual companion. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael Fahey, S.J., O'Meara presents a chapter on Pryzwara's life and a chronology of his writings. O'Meara then discusses Pryzwara's philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O'Meara concludes with an in-depth analysis of Pryzwara's theology, focusing particularly on his Catholic views of person, liturgy, and church. (shrink)

Graham McAleer's Erich Przywara and Postmodern Natural Law is the first work to present in an accessible way the thinking of Erich Przywara (1889-1972) for an English-speaking audience. Przywara's work remains little known to a broad Catholic audience, but it had a major impact on many of the most celebrated theologians of the twentieth century, including Hans Urs von Balthasar, Karl Rahner, Edith Stein, and Karl Barth. Przywara's ground-breaking text Analogia Entis (The analogy of being) brought (...) theological metaphysics into the modern era. While the concept of "analogy of being" is typically understood in static terms, McAleer explores how Przywara transformed it into something dynamic. McAleer shows the extension of Przywara's thought into a range of disciplines: from a new theory of natural law to an explanation of how misunderstanding the analogy of being lies at the foundation of the puzzles of modernity and postmodernity. He demonstrates, through Przywara's conceptual framework, how contemporary moral problems, such as those surrounding robots, Islam and sumptuary laws, Nazism (including fascism and race), embryos, migration, and body modification, among others, are shaped by the failure of Western thought to address metaphysical quandaries. McAleer updates Przywara for a new audience searching for solutions to the failing humanism of the current age. This book will be of interest to intellectuals and scholars in a wide range of disciplines within philosophy or theology, and will appeal especially to those interested in systematic and moral theology. (shrink)

Among the almost fifty speakers at the Davos Seminars from 1928 to 1931 were Paul Tillich and Erich Przywara, S.J. Tillich discussed contemporary philosophies of religion with the Catholic Przywara. While the basic question of these lectures at Davos was the suitable form of religion for the modern person, the speakers often were presenting theologies, Lutheran and Catholic, on grace and nature. Tillich went beyond both the liberal Protestantism of the late nineteenth century and the new dialectical theology of (...) Karl Barth, while Przywara sought to leave behind a sterile neo-medievalism for a new philosophy of revelation drawing on Thomas Aquinas, John Henry Newman, and Max Scheler. Przywara reviewed many of Tillich's writings, and in the 1950s he was invited to contribute an essay to a volume honoring the Protestant theologian who had been forced to immigrate to the United States in 1934. Tillich and Przywara were an early ecumenical encounter. (shrink)

Explores the acquisition and use of knowledge for human purposes and the extent of our ability to shape the future through the design, regulation, and restructuring of the lives of human systems at all levels.

Muss Philosophie immer eine bierernste Angelegenheit sein? Einer, der das vehement bestritten hat, war der griechische Denker Diogenes, jener berühmte Tonnen-Philosoph, der bis heute als eine der schillerndsten und originellsten Gestalten des Altertums gilt. Seine Gesellschaftskritik lebte er mit einer nachgerade schockierenden Konsequenz vor. Seine Forderung: nicht mehr und nicht weniger als der konsequente Ausstieg aus der Zivilisation. Karl-Wilhelm Weeber stellt in diesem locker geschriebenen Band den scharfzüngigen, schlagfertigen und respektlosen Philosophen und seine Ideenwelt vor.

Zeigt, wie der äTonnenphilosophä in einer unsicheren Zeit eine auch heute noch gültige Überlebensphilosophie für das Individuum entwickelte und praktizierte.

Prolog -- Eros : auf dem Weg zur Erkenntnis -- Liebe als einheitsstiftende Macht -- Das tragische Chorspiel der Hellenen und ihre Imaginationen von Liebe -- Narkissos : die unstillbare Selbstliebe und das Spiegelmotiv -- Gnosis als erlösende Erkenntnis der Liebe -- Liebe in der kontemplativen Metaphysik Plotins -- Das Eine und das Viele -- Kontemplation und Liebe : das Mysterium Sacrum -- Sensorisches und Imaginatives : Weisen der Vergeistigung der Liebe -- Mystische Liebe : Gott-Leiden und Gott-Lieben in der (...) "Rheinischen Mystik" (Eckhart, Tauler, Seuse, Ruusbroec) -- Figurationen der Liebe auf den Brettern, die "die Welt bedeuten" (Wissen, Macht, Liebe, Tod) -- Amor fati : die Liebe zum Schicksal -- Die Liebe auf der Bühne des Theatrum Mundi -- Reflexionen und Mythopoetik der Liebe : philosophisch, theologisch, poetisch -- Liebe in der Theologie des Alten Bundes -- Liebe in der Theologie des Neuen Bundes. (shrink)

I. THE TASK OF DOGMATICS As a theological discipline dogmatics is the scientific self- examination of the Christian Church with respect to the content of ...

In this paper, I present an outline of the oppression account of cultural appropriation and argue that it offers the best explanation for the wrongfulness of the varied and complex cases of appropriation to which people often object. I then compare the oppression account with the intimacy account defended by C. Thi Nguyen and Matt Strohl. Though I believe that Nguyen and Strohl’s account offers important insight into an essential dimension of the cultural appropriation debate, I argue that justified objections (...) to cultural appropriation must ultimately be grounded in considerations of oppression as opposed to group intimacy. I present three primary objections to the intimacy account. First, I suggest that in its effort to explain expressive appropriation claims (those that purportedly lack an independent ground), the intimacy account doubles down on the boundary problem. Second, I question whether group intimacy possess the kind of bare normativity that Nguyen and Strohl claim for it. Finally, I argue that these objections give us reason to accept the importance of group intimacy to the cultural appropriation debate, but question the source of its significance as identified by Nguyen and Strohl. (shrink)

Can we still watch Woody Allen's movies? Can we still laugh at Bill Cosby's jokes? Woody Allen, Kevin Spacey, Dave Chappelle, Louis C. K., J.K. Rowling, Michael Jackson, Roseanne Barr. Recent years have proven rife with revelations about the misdeeds, objectional views, and, in some instances, crimes of popular artists.

Erich Fromm occupies a special place among the representatives of the Frankfurt School. Throughout nearly all of his creative life he systematically investigated the special problems of man from the standpoints of psychoanalysis, philosophical anthropology and social psychology. At the same time he is one of the most prominent advocates and "modifiers" of the psychoanalytic theory of Sigmund Freud. Fromm contributed a great deal, particularly in the period of his activity in the USA, to the conversion of this theory (...) into a sociological doctrine. While still in Germany he received his philosophical baptism in the setting of the Frankfurt School, where he became acquainted with the works of Karl Marx. (shrink)

Is there something morally wrong with cultural appropriation in the arts? I argue that the little philosophical work on this topic has been overly dismissive of moral objections to cultural appropriation. Nevertheless, I argue that philosophers working on epistemic injustice have developed powerful conceptual tools that can aid in our understanding of objections that have been levied by other scholars and artists. I then consider the relationship between these objections and the harms of cultural essentialism. I argue that focusing on (...) the systematic nature of appropriative harms may allow us to sidestep the problem of essentialism, but not without cost. (shrink)

This chapter offers an overview of issues posed by the problem of immoral artists, artists who in word or deed violate commonly held moral principles. I briefly consider the question of whether the immorality of an artist can render their work aesthetically worse (making connections to chapters in the Theory section of the handbook), and then turn to questions about what the audience should do and feel in response to knowledge of these moral failings. I discuss questions such as whether (...) audiences have reason not to purchase or consume work by these artists, whether their shows and exhibitions should be canceled, and how fans might grapple with the emotional turmoil they feel when artists whom they love act or speak in ways that are morally condemnable. (shrink)

A family heirloom. An endangered species. An ancient piece of pottery. A threatened language. These things differ in myriad ways, but they are tied together by a common thread: they are all examples of things that call out to be saved. The world is brimming with things worth saving, and we have limited time and resources. How do we decide what to save? Why do we make these choices? -/- Philosopher Erich Hatala Matthes explores these questions as they surface (...) in radically diverse contexts--from museums to TikTok, and from National Parks to the corner of your attic. Matthes illustrates the deep relationship between the things we might save and our sense of self. If our cares and concerns are a fundamental part of our identity, then what we care for and preserve will play a significant role in shaping and maintaining our understanding of who we are. In a world in which everything that we care about is subject to powerful forces of change--from climate disturbance and armed conflict, to social transformation and the wear and tear of time--the terms on which we confront change will be key to whether and how we can save the things we care about in the ways that really matter to us. Will change be foisted upon us? Or is there a role for us to play in rejecting, influencing, or managing change? As he explores these questions, Matthes tackles related themes such as authenticity, agency, and appropriation: Who exactly should be responsible for saving things, and on whose behalf should such efforts be pursued? These are all essential elements to a fuller understanding of what to save and why. (shrink)

"Death is a subject which has always been high on the philosophical agenda. But strangely enough the historically and traditionally most important aspect of that subject - the so-called transcendent problem of death, i.e. the question of what actually happens to mind or consciousness after physical death - is almost taboo-laden within modern academic philosophy." "It is, however, the contention of this book that a discussion of the transcendent problem of death makes good sense even on contemporary premises, granted the (...) fulfillment of certain preconditions that should not be rejected offhand." "The main parts of this book deal with questions concerning the viability of preconditions such as mind-body dualism, a substance-theory of mind, a non-reductionist view of personal identity, the notion of 'a minimal self', the persistence of the phenomenal 'now' etc." "In this connection the author presents and evaluates a number of arguments pertaining to the view that, even though an individual mind may contain outward-directed functions that allow it to relate to physical and social surroundings, it has an ontologically peculiar self-enclosed mode of being relative to the physical world. Hereby an understanding of 'the ontology of mind' is achieved, which indicates the possibility of a revival of some old and extremely important metaphysical questions which are commonly and unjustly neglected - for instance the transcendent problem of death." --Book Jacket. (shrink)