Auf dem Berliner IPV-Kongress lud Freud 1922 die psychoanalytische Gemeinschaft in Form eines Preisausschreibens ein, sich mit Problemen der psychoanalytischen Technik auseinanderzusetzen. Fokussiert auf die Frage der Deutung von inner- und außeranalytischen Übertragungen wird das Schicksal dieser Aufforderung nachgezeichnet, der 1924 als erste Otto Rank und Sándor Ferenczi nachkamen, 1927 gefolgt von Wilhelm Reich und – auf dem Gebiet der Kinderanalyse – Anna Freud und Melanie Klein. Der Streifzug durch die Geschichte der Technik zeigt, wie sich die 1927 auf dem (...) Gebiet der Kinderanalyse aufgebrochene Polarisierung hinsichtlich der Übertragungsdeutung mit der Arbeit Stracheys und spätestens seit den »controversial discussions« innerhalb der britischen Gesellschaft auf das Gebiet der Erwachsenenanalyse übertrug. Unter Berücksichtigung der Weiterentwicklung des Diskurses wird die Frage aufgeworfen, ob die starke Betonung der Übertragungsdeutung eine unterschiedliche Praxis widerspiegelt oder ob sie zur Marke einer bestimmten Schule geworden ist, die den Blick auf das Gemeinsame des psychoanalytischen Deutens, die Herstellung von Verbindungen, verstellt. (shrink)

The focus of this book is on the theory of infinity in Lawrence of Lindores' commentary on Aristotle's “Physics”. Written shortly before 1400, Lindores' text played an important role in disseminating the natural philosophy of John Buridan and his disciples in the 15th century. In the first part of this book, Lindores' concept of science is discussed and a detailed analysis of his treatment of infinity and related topics (continuity, the eternity of the world) is given. Subsequently an assessment of (...) his ideas from the point of view of modern mathematics is attempted and some interesting similarities between medieval theories of infinity and recent developments in mathematics are outlined. The second part contains the relevant questions from Lindores' commentary (book I, qu. 1-5, 10; book III, qu. 13-18; book VI, qu. 9-10; book VIII, qu. 3), which are presented here for the first time in a critical edition based on all seven manuscripts of the text. Die vorliegende Studie untersucht die Theorie des Unendlichen in dem kurz vor 1400 verfaßten Kommentar des Lorenz von Lindores zur „Physik" des Aristoteles, der im 15. Jh. eine wichtige Rolle spielte bei der Verbreitung der Naturphilosophie Johannes Buridans und seiner Schüler. Im ersten Teil des Buches wird die Wissenschaftstheorie Lindores' in ihren Grundzügen dargestellt, danach werden seine Ausführungen zum Unendlichen und zu damit zusammenhängenden Themen (Struktur des Kontinuums, Ewigkeit der Welt) detailliert analysiert. Abschließend wird eine Bewertung dieser Theorien aus der Sicht der modernen Mathematik versucht, wobei sich bemerkenswerte Ähnlichkeiten zwischen mittelalterlichen Theorien des Unendlichen und neueren Entwicklungen in der Mathematik zeigen. Der zweite Teil bietet erstmals eine kritische Edition aller einschlägigen Quaestionen aus Lindores' Physikkommentar (Buch I, qu. 1-5, 10; Buch III, qu. 13-18; Buch VI, qu. 9-10; Buch VIII, qu. 3) auf der Basis aller sieben Handschriften des Textes. (shrink)

This essay, part of a special issue on the Warburg Institute and Library, offers personal recollections of scholars whom the author encountered there as a student in the early 1970s, including E. H. Gombrich, Otto Kurz, Michael Baxandall, Frances Yates, D. P. Walker, A. I. Sabra, Michael Podro, Michael Screech, Arnaldo Momigliano, and Nikolaus Pevsner. The author's focus is on differences between the milieu of the Kulturwissenschaftliche Bibliothek Warburg, as it had been in Hamburg, and the ethos of the (...) Warburg Institute in London. The key document for establishing this contrast is an anonymous review — by Edgar Wind — attacking Gombrich's biography of Aby Warburg, which was published in 1970. Wind found the new Warburg circle “Lilliputian” in comparison with the old Hamburg circle, to which he had belonged. This essay disputes Wind's finding, based on its author's own experience, as well as on his sympathy with the reasoned empirical approach of Gombrich, Baxandall, and others at the London Warburg to issues that Aby Warburg had raised when the Library was in Germany. (shrink)

Das Ziel dieses Beitrags besteht darin, eine kurze Darstellung der "Selbstmodell-Theorie der Subjektivität" (SMT) anzubieten, die sich an naturwissenschaftlich orientierte Leser richtet, die selbst keine Philosophen sind, aber dennoch an philosophischen Theorien des Selbstbewusstseins interessiert sind.

“Denken ist Danken" – dieses Wort Heideggers, so behaupte ich in meinem Buch, lässt sich auch auf Hegel beziehen. Passend ist es aber auch für die Eröffnung dieser Replik: Denn Nachdenken ist die Form, wie ich Dina Emundts und Pirmin StekelerWeithofer für ihre geistreichen Kommentare zu meinem Buch danken will. Die folgende Replik versucht dieses Nachdenken in kondensierter Form zu dokumentieren, wobei ich um der Kürze willen leider einige gewichtige Kommentare unbeantwortet lassen muss – und den Dank mit der Hoffnung (...) auf weiteres Gespräch verbinde. (shrink)

Die 2009 erfolgte posthume Veröffentlichung der „Senior Thesis“, die der junge John Rawls im Dezember 1942 zum Abschluss seines Bachelorstudiums am Philosophy Department der Universität Princeton einreichte, hat erhebliche Aufmerksamkeit erfahren. Diese frühe Schrift, die Thomas Nagel sieben Jahre nach dem Tod von Rawls herausgegeben hat, trägt in der deutschen Übersetzung den Titel: „Eine kurze Untersuchung über die Bedeutung von Sünde und Glaube: Eine Auslegung anhand des Begriffs der Gemeinschaft“ (2010). Wie dieser Titel bereits zu erkennen gibt, hat Rawls (...) hier ein für seine Philosophie und Denkhaltung zentrales Thema – das Konzept der Gemeinschaft – im Kontext theologischer Fragestellungen und Begriffe bearbeitet. (shrink)

Dies ist kein wissenschaftlicher Text im engeren Sinne. Im Gegenteil: Das erste Ziel dieses Beitrags besteht zuerst darin, auf möglichst kurze und allgemeinverständliche Weise eine neue Problemlage zu skizzieren, die mit zunehmender Geschwindigkeit an Bedeutung gewinnt. Zweitens möchte ich einen vorläufigen Arbeitsbegriff anbieten, den Begriff einer „Bewusstseinskultur“. Dieser neue Begriff soll dazu dienen, eine Reihe von ganz unterschiedlichen theoretischen und praktischen Strategien zusammenzufassen, die wir meiner Meinung nach benötigen werden, um der fraglichen Herausforderung gerecht zu werden. Der Begriff „Bewusstseinskultur“ soll (...) also zunächst nur eine Diskussionsgrundlage schaffen. Deshalb werde ich an dieser Stelle den schwierigen philosophischen Detailproblemen, die mit der Idee einer Bewusstseinskultur verbunden sind, auch nicht im Ansatz gerecht werden können. Ich hoffe aber, dass die Relevanz des Problems dieses etwas unanalytische und populäre Vorgehen am Ende auch in den Augen meiner eher kritischen Leser rechtfertigt. (shrink)

GILBERT JEAN FACCARELLO (Paris, 1950) is professor of economics at Université Panthéon-Assas, Paris, and a member of the Triangle research centre (École Normale Supérieure de Lyon and CNRS). He is presently chair of the ESHET Council (European Society for the History of Economic Thought). He completed his doctoral research in economics at Université de Paris X Nanterre. He has previously taught at the Université de Paris-Dauphine, Université du Maine and École Normale Supérieure de Fontenay/Saint-Cloud (now École Normale Supérieure de Lyon). (...) He is a co-founder of The European Journal of the History of Economic Thought, which he co-edited for 20 years with J. L. Cardoso, Heinz D. Kurz, and A. Murphy. With Alain Béraud, he edited the Nouvelle histoire de la pensée économique (La Découverte, 3 volumes, 1992-2000) and, together with Heinz D. Kurz, he is presently editing a Handbook of the History of Economic Analysis (3 volumes, forthcoming with Edward Elgar). -/- EJPE interviewed Gilbert Faccarello about his research career in the history of economic thought, where he has focused especially on old and new classical and Marxian political economy, and French political economy during the 18th and 19th centuries. G. Faccarello discusses his interest not only in the logical structure and context of the economic ideas of past thinkers but also the links between economic thought, philosophy, and religion. (shrink)

>Anger shame< are exemplary emotions in the ancient reflections concerning the relation between emotions, the good and the just as well as the relation between emotions and reason. It is shown that these emotions have a regulative function for the community in the ancient world. But they have also quite an important function for becoming an autonomous self and even for the change in character of a self. It is then shown in interpreting the notions of anger and shame in (...) Augustine's writings in how far this changes for late antiquity. Emotions have still a function in relation to the just but only a marginal one to the good, and none for the developing of a self or for reasonable actions. They also do regain a cognitive function in the Middle Ages as is shown in an exemplary way in Thomas Aquinas' writings on emotions, the function they had in relation to the just is of no great importance anymore. It is then interesting to see that also a theory of emotions, as Thomas Aquinas developed is a theory that might be compared with modern theories of emotions, one has to look back to the ancient reflections on shame and the good in order to understand more fully what an author like Imre Kertész being a survivor of German concentration camps writes on shame and the good in his novels. (shrink)

Issues of reliability are claiming center-stage in the epistemology of machine learning. This paper unifies different branches in the literature and points to promising research directions, whilst also providing an accessible introduction to key concepts in statistics and machine learning – as far as they are concerned with reliability.

Looking back on it, it seems almost incredible that so many equally educated, equally sincere compatriots and contemporaries, all drawing from the same limited stock of evidence, should have reached so many totally different conclusions---and always with complete certainty.

Thomas Reid, the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of ideas (...) propagated by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

The application of machine-learning technologies to medical practice promises to enhance the capabilities of healthcare professionals in the assessment, diagnosis, and treatment, of medical conditions. However, there is growing concern that algorithmic bias may perpetuate or exacerbate existing health inequalities. Hence, it matters that we make precise the different respects in which algorithmic bias can arise in medicine, and also make clear the normative relevance of these different kinds of algorithmic bias for broader questions about justice and fairness in healthcare. (...) In this paper, we provide the building blocks for an account of algorithmic bias and its normative relevance in medicine. (shrink)

Cette étude essaye d’établir qu’il y a deux notions très différentes de « fondation » à l’œuvre dans les Recherches logiques de Husserl. Dans la IIIème Recherche, où le terme est formellement introduit, lorsqu’il se demande quels sont les contenus qui peuvent exister d’une manière autonome (indépendants) et lesquels peuvent exister uniquement en tant que moments d’autre chose (dépendants), Husserl suit ce que j’appelle un « modèle ontologique ». Selon ce modèle, le concret possède une priorité sur à l’abstrait qui (...) est fondé en lui. Dans la VIème Recherche, en revanche, Husserl s’oriente principalement sur un « modèle gnoséologique » qui voit le complexe comme fondé sur ce qui est relativement simple, étant donné que les expériences d’ordre supérieur (telles les perceptions de types d’objets plus complexes) sont « fondées sur » des expériences plus simples, bien qu’elles ne puissent pas y être réduites. L’exemple principal ici est celui des intuitions catégoriales : fondées sur les intuitions sensibles, elles n’y sont pas réductibles. Mais cette distinction entre deux sens différents du terme de « fondation » peut également nous aider à mieux comprendre de nombreuses thèses husserliennes plutôt controversées. Par exemple, elle peut nous permettre de mieux comprendre dans quelle mesure faire l’expérience d’un être humain comme un tout se fonde sur l’expérience d’un corps physique, et cela même si l’étant que nous rencontrons inclut à la fois des aspects corporels et des aspects spirituels – les deux étant vus, d’une manière essentielle, comme des moments de cette unique personne qui fait l’objet de notre expérience. (shrink)

Big Ideas for Little Kids includes everything a teacher, a parent, or a college student needs to teach philosophy to elementary school children from picture books. Written in a clear and accessible style, the book explains why it is important to allow young children access to philosophy during primary-school education. Wartenberg also gives advice on how to construct a "learner-centered" classroom, in which children discuss philosophical issues with one another as they respond to open-ended questions by saying whether they agree (...) or disagree with what others have said. (shrink)

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

Thomas Reid , the Scottish natural and moral philosopher, was one of the founding members of the Aberdeen Philosophical Society and a significant figure in the Scottish Enlightenment. Reid believed that common sense should form the foundation of all philosophical inquiry. He criticised the sceptical philosophy propagated by his fellow Scot David Hume and the Anglo-Irish bishop George Berkeley, who asserted that the external world did not exist outside the human mind. Reid was also critical of the theory of (...) ideas propagated by Locke and Descartes, arguing that it was incompatible with physical and experiential facts. For Reid, our senses demonstrate that the external world must exist, and this work is organised in chapters examining each of the senses in turn. The book, based on his lectures, was first published in 1764 when Reid was a regent professor at King's College, Aberdeen, and was reissued in 1818. (shrink)

This paper is an exposition and evaluation of the Agustín Rayo's views about the epistemology and metaphysics of mathematics, as they are presented in his book The Construction of Logical Space.

In recent years an increasing number of psychologists have begun to explore the prevalence, causes and effects of ordinary people’s intuitions about moral realism. Many of these studies have lacked in construct validity, i.e., they have failed to measure moral realism. My aim in this paper accordingly is to motivate and guide methodological improvements. In analysis of prominent existing measures, I develop general recommendations for overcoming ten prima facie serious worries about research on folk moral realism. G1 and G2 require (...) studies’ answer choices to be as metaethically comprehensive as methodologically feasible. G3 and G4 prevent fallacious inferences from intuitions about related debates. G5 and G6 limit first-order moral and epistemic influences. G7 address studies’ instructions. And G8 and G9 suggest tests of important psychological presuppositions. (shrink)

This volume is a study of the influence of Timaeus on the development of Western cosmology in three axial periods of European culture: Late Antiquity, Middle Ages and Renaissance.

In recent years, a plethora of high-profile scientific publications has been reporting about machine learning algorithms outperforming clinicians in medical diagnosis or treatment recommendations. This has spiked interest in deploying relevant algorithms with the aim of enhancing decision-making in healthcare. In this paper, we argue that instead of straightforwardly enhancing the decision-making capabilities of clinicians and healthcare institutions, deploying machines learning algorithms entails trade-offs at the epistemic and the normative level. Whereas involving machine learning might improve the accuracy of medical (...) diagnosis, it comes at the expense of opacity when trying to assess the reliability of given diagnosis. Drawing on literature in social epistemology and moral responsibility, we argue that the uncertainty in question potentially undermines the epistemic authority of clinicians. Furthermore, we elucidate potential pitfalls of involving machine learning in healthcare with respect to paternalism, moral responsibility and fairness. At last, we discuss how the deployment of machine learning algorithms might shift the evidentiary norms of medical diagnosis. In this regard, we hope to lay the grounds for further ethical reflection of the opportunities and pitfalls of machine learning for enhancing decision-making in healthcare. (shrink)

The Summa Theologiae ranks among the greatest documents of the Christian Church, and is a landmark of medieval western thought. It is regularly consulted by scholars of theology, philosophy and a range of related academic disciplines. This paperback reissue of the classic Latin/English edition first published by the English Dominicans in the 1960s and 1970s has been undertaken in response to regular requests from around the world. The original text is unchanged, except for the correction of a small number of (...) typographical errors. The parallel English and Latin texts can be used successfully by anybody with a basic knowledge of Latin, while the presence of the Latin text allowed the translators a degree of freedom in adapting their English version for modern readers. Each volume contains a glossary of technical terms and is designed to be complete in itself to serve for private study or as a course text. (shrink)

Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully annotated form. (...) Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

Elegant, suggestive, and clarifying, Lewis Thomas's profoundly humane vision explores the world around us and examines the complex interdependence of all things. Extending beyond the usual limitations of biological science and into a vast and wondrous world of hidden relationships, this provocative book explores in personal, poetic essays to topics such as computers, germs, language, music, death, insects, and medicine. Lewis Thomas writes, "Once you have become permanently startled, as I am, by the realization that we are a (...) social species, you tend to keep an eye out for the pieces of evidence that this is, by and large, good for us.". (shrink)

_“This translation offers a fresh and vital encounter with Thomas More’s _Utopia_ for a twenty-first century audience.”—Elizabeth McCutcheon, _Utopian Studies__ Saint Thomas More’s _Utopia_ is one of the most important works of European humanism and serves as a key text in survey courses on Western intellectual history, the Renaissance, political theory, and many other subjects. In _Utopia_, More introduces the mysterious traveler Raphael Hythloday, who tells of an island nation that he considers the most perfectly organized and harmonious (...) in the world. Preeminent More scholar Clarence H. Miller does justice to the full range of More’s rhetoric in this masterful translation. In an Afterword to this edition, Jerry Harp contextualizes More’s life and _Utopia_ within the wider frames of European humanism and the Renaissance. (shrink)

Conciliatory theories of disagreement require that one lower one’s confidence in a belief in the face of disagreement from an epistemic peer. One question about which people might disagree is who should qualify as an epistemic peer and who should not. But when putative epistemic peers disagree about epistemic peerhood itself, then Conciliationism makes contradictory demands and paradoxes arise.

Feeling good: four ways -- Finding that feeling -- The place of pleasure -- Knowing what's what -- Making things happen -- Being good -- Love and friendship -- Putting it together.

This book is a fiftieth anniversary republication of Thomas Nagel's "What Is It Like to Be a Bat?", a classic in the philosophy of mind. Through its argument for the irreducible subjectivity of consciousness, it played an essential role in making the study of consciousness a central part of philosophy, psychology, and neuroscience. It also spurred the now flourishing scientific attention to the consciousness of non-human creatures: mammals, birds, fish, mollusks, and insects. The book also includes a second essay (...) offering Nagel's more recent thoughts on the most promising positive response to the mind-body problem, as posed in the original essay. (shrink)

Existing research suggests that people's judgments of actual causation can be influenced by the degree to which they regard certain events as normal. We develop an explanation for this phenomenon that draws on standard tools from the literature on graphical causal models and, in particular, on the idea of probabilistic sampling. Using these tools, we propose a new measure of actual causal strength. This measure accurately captures three effects of normality on causal judgment that have been observed in existing studies. (...) More importantly, the measure predicts a new effect ("abnormal deflation"). Two studies show that people's judgments do, in fact, show this new effect. Taken together, the patterns of people's causal judgments thereby provide support for the proposed explanation. (shrink)

Jurisprudence -- Law -- Laws as rules of human action -- Positive law -- The sources of law -- The object of law -- Rights -- Analysis of a right -- The leading classifications of rights -- Rights at rest in motion --Private law : rights in rem -- Private law : rights in personam --Private law : remedial rights -- Private law : abnormal -- Private law : adjective -- Public law -- International law -- The application of law.

A growing number of decision theorists have, in recent years, defended the view that rationality is permissive under risk: Different rational agents may be more or less risk-averse or risk-inclined. This can result in them making different choices under risk even if they value outcomes in exactly the same way. One pressing question that arises once we grant such permissiveness is what attitude to risk we should implement when choosing on behalf of other people. Are we permitted to implement any (...) of the rationally permissible risk attitudes, is there some specific risk attitude that is required when choosing for others, or are we required to defer to the risk attitudes of the people on whose behalf we are choosing? This article elaborates on this question, explains its wider practical and theoretical significance, provides an overview of existing answers, and explores how to go about providing a more systematic account of how to choose on behalf of others in risky contexts. (shrink)