This is the first (and yet unfinished) draft of my contribution to a German anthology on the naturalistic fallacy in philosophy, logic and law. I first explain the two senses of the concept ‘naturalistic fallacy’ in philosophy, distinguishing between (i) G.E. Moore’s claim that it is impossible to define ‘good’, and (ii) David Hume’s suggestion that one cannot deduce ought-conclusions from is-premises. Based on that, I argue that Aristotelian Naturalism does not rest on a naturalistic fallacy in the Humean sense. It should, however, take Moore’s claim more seriously. In order to do so, Aristotle’s idea of ‘good’ as a transcendental term might be helpful.
My second contributon focuses on the term “form of life”
in the title of my project. It tries to synthesize my
preliminary results and put them into the context of the
overall project. It claims that there can two strands
identied how the term “form of life” is used. These two
usages do have diferent implicatons on normative theory
but are not handled with sufcient care. I try to object both
of these strands with my own interpretaton of
In the newly discovered Wartburg manuscript (Ms Eisenach
1361) small texts are collected, which Franz Pfeiffer
classified in his edition of the works of Meister Eckhart as
„Proverbs“. These „sayings“ have so far been predominantly
inauthentic and inspired by Meister Eckhart. The latest
research into the content of the manuscript has shown that
these texts must have been written by Meister Eckhart
himself. It is often quoted in Augustine, and the analysis of
these citations shows that they correspond to the manner of
the citation in Meister Eckhart and can be included in the
index Auctorum Patristicorum.
The aim of my dissertation project is to formulate a consistent world
relationship sociological terminology for analyzing materiality under the
aspect of relationship quality. The premise is that material entities are
parts of social relationships and have an influence on the dynamic and
quality of the concrete relationship by their own material constitution.
The question of materiality is a key problem of sociological research and
is addressed in many different ways. But the aspect of relationship
quality only appears in an implicit way. The sociology of world
relationship provides a new perspective on that aspect, but has no clear
concept for describing materiality by its own terms. The inclusion of a
phenomenological approach to materiality offers a solution for that
conceptual lack, because this perspective describes the self activity of
material entities. An inclusion into the terminology for world relationship
sociology opens the perspective for the transformative part of material
entities in the dynamic of relationships. It’s planned to make empirical
case studies on specific material entities (for example plastic particles,
toxins or wood) to describe its influence on world relationship in an
exemplary way. These case studies will be used to develop a valid and
applicable concept for analyzing materiality under the aspect of
We will get together informally and discuss issues of social theory/social philosophy based on movies we watch together. The first Movie Night took place last week with „Battlestar Galactica“ (Canada 2006), season 3.16: „STRIKE“! It is dealing with labour politics & diversity & conflict … We hope to see you at our next Movie Night.
For mor information please contact: firstname.lastname@example.org
Hans G. Kippenberg, former fellow of the Max Weber Centre has written a book on legal regulations of freedom of religion from 1948 onwards, from the „Universal Declaration of Human Rights“ of 1948 to the „International Covenant on Civil and Political Rights“ of 1966/76. Written with an international perspective, the focus of the book shifts to European developments, the European Convention on Human Rights and the European Commission on Human Rights and the European Court in the second half of the book. Individual cases and legal developments from Italy to the United Kingdom, from Switzerland to Greece and Turkey are analyzed. The historicization of the process is interesting for the history of religion in general as for the problems of religious beliefs, actions, and institutionalizations in urban contexts and urban religion. The book demonstrates the manifold strands and quick changes in the perspectives on and the contents of legal matters, but it also demonstrates how the trace of such texts and court cases produces lasting changes. The historicization of this process from the point of view of History of Religion is a big asset of the book (Hans G. Kippenberg, Regulierungen der Religionsfreiheit: Von der Allgemeinen Erklärung der Menschenrechte zu den urteilen des Europäischen Gerichtshofs für Menschenrechte, Baden-Baden: Nomos, 2019, 190 pp.).
Abbesses and priors of collegiate churches („Stifte“) faced similar conditions of theiroffice. Despite comparable evidence they were treated very differently by academia. Inorder to overcome this deficit this dissertation project takes a comparative approach andfocuses on the authority of abbesses and priors of civic collegiate churches in SouthWestern Germany (15th/16th century). It explores how different agents i.e. the cities,bishops and the chapters helped shaping and dismantle religious authority. Thus,primarily sources produced by conflicts between abbesses or priors and these agents areused. The project’s aim is to show that intersectionality was very important for religioussuperior’s authority. Religious lifestyle, status, gender and civic discourses all played arole in constructing authority
More than half of the population of metropolitan cities like Mumbai lives in spaces categorized as “slums”. Social marginalization can be seen as being overdetermined by territorial stigmatization. The fact that most of the urban subalterns, who represent the relatively largest share of the population, have largely to fend for themselves, and the general “informality” of the economy, find their parallel in the structures of local governance and in the social and religious fields. To a large extent (larger than among residents of middle-class suburbs) slum residents operate their religious lives and religious institutions on their own, make their own choices and maintain their own translocal networks. Taking the case of Dharavi, long labelled the largest slum of Asia, with a population of 1 million people on a little more than 2 square kilometres at the heart of Mumbai, the paper discusses the specific take of members of this widely neglected section of the populace, especially of Dalits, on questions of religion as well as urbanity. It offers an entry-point into the spectrum of options, preferences as well as modes of appropriation within the dense and diversified religious field of Dharavi (Mumbai) from the perspectives of both individuals as well as communities, or caste groups. It finally points to the little acknowledged difficulties scholarship has of understanding the perspectives and the position, and the implied relationship to the urban, of people whose life is shared between city and village, a very common practice among people connected to places like Dharavi.
“Technologies are artificial, but… artificiality is natural to human beings. Technology, properly interiorized, does not degrade human life but on the contrary enhances it.” (Ong 2002:81) Following the same spirit that encourages all our research, we will address in this section the question, ‘How is time produced?’ in order to explore the new experiences and concepts of time generated by the interaction with digital technology. A virtual dimension that encompasses several spaces at the same time has overtaken space; the users are localized and reterritorialized by the technology in a temporal frame of simultaneity. Meanwhile, the expansion of the network transforms temporality, as a condensed flow, into an ever-expanding network and a unity of connected yet geographically dispersed movements in the present. Electronic communication has made it possible for simultaneous experiences. This has awakened not only economic interest in products and the sale of mass technologies, but also awareness of its potential political power.
The paper consists of two parts: an interpretative commentary of carm. 9, 15 and a short sketch of a modell for ‘The decoding of poems as a sphere of resonance’. In the commentary of the poem the different intertexts, all leading back to one major hypotext, define the significance of the poem. In the modell I have tried to describe decoding poetry as a social practice on the basis of Michael Riffaterre’s modell of decoding poetry and Hartmut Rosa’s modell of the sphere of resonance.