Placeboeffekte sind mehr als nur ungewöhnliche Heilungsprozesse oder als Störung abgetane Nebenfolgen ärztlicher Behandlungen. Sie ermöglichen vielmehr neue Perspektiven auf die grundlegenden Aspekte ...der menschlichen Existenz. Uwe Heyll zeigt auf, dass hinter den Placeboeffekten Funktionen des Erkennens stehen, die Geist und Körper zu einer untrennbaren Einheit verschmelzen lassen: Sie erzeugen ein Erleben, in dem sich das menschliche Selbst als Ausdruck der eigenen Persönlichkeit ausbildet. Auf dem Weg zur wissenschaftlichen Medizin wurden diese Funktionen jedoch schrittweise ausgesondert, so dass Placeboeffekte die Erscheinung einer wissenschaftlichen Anomalie angenommen haben.
In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this ...article, I will address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two-structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher”? And why is the much accomplished Lao Sze-Kwang not installed in the Chinese University of Hong Kong pantheon as yet one more of the great “New Confucian” philosophers that are associated with this institution?
Husserl names the dynamics of cultural objectifications with the term sedimentation, which includes the formulation of the discovered meaning in material sensory expressions and the reactivation of ...these passively existing meanings. This paper analyzes this concept of sedimentation and places it in the context of Husserl’s thoughts on the crisis of culture. Unlike the usual interpretations of Husserl’s philosophy of culture which state that the crisis of sciences arises from the inadequacy of their ‘scientificity’ and inability to solve the problems of the meaning of life, I argue that the crisis can be understood as the result of the duality of sedimentation. Sedimentations not only preserve knowledge, but also create the illusion that knowledge reproduces itself. When reflecting on the crisis of culture, Husserl turns from theoretical philosophy to practical philosophy.
Kultūrinių objektyvacijų dinamiką Husserlis įvardija sedimentacijos terminu, kuris apima atrastos prasmės formulavimą materialiose juslinėse išraiškose ir šių pasyviai egzistuojančių reikšmių reaktyvavimą. Šiame straipsnyje analizuojama sedimentacijos samprata susiejant ją su Husserlio apmąstymais apie kultūros krizę. Skirtingai nuo įprastų Husserlio kultūros filosofijos interpretacijų, teigiančių, kad mokslų krizė kyla dėl jų moksliškumo neadekvatumo ir negebėjimo spręsti gyvenimo prasmės problemų, aš teigiu, kad krizė gali būti suprasta kaip sedimentacijos dvilypumo rezultatas. Sedimentacijos ne tik išsaugo žinias, bet ir sukuria iliuziją, kad žinios atkuria pačios save. Husserlis apmąstydamas kultūros krizę nuo teorinės filosofijos gręžiasi į praktinę filosofiją.
This volume aims to investigate, from both a historiographical and theoretical point of view, the peculiar relationship that was established between the various neo-Kantian schools of thought and ...other disciplines which in the late 19th and early 20th century were grouped under the name of cultural sciences or Geisteswissenschaften. In fact, Neo-Kantianism played a leading role in the formation of the German philosophical and cultural scenario of the 20th century, becoming on the one hand an inexhaustible source of ideas and methods for the so-called Kulturwissenschaften, and on the other hand embracing within its multifaceted development several crucial issues brought forward by these sciences. This volume attempts to circumscribe the vast issues by conducting historical-problematic incursions into and around certain scholars and central problems of the Neo-Kantian constellation. The themes addressed in the essays concern the systematic frameworks of neo-Kantian methodology and their reflections in multiple disciplinary applications, from jurisprudence to linguistics, from aesthetics to philosophical historiography, from sociology to psychology. Finally, there are also contributions that attempt to isolate the ultimate philosophical grounds of Neo-Kantian thinking on Kultur.
Aktiver Passivismus ist Handlungshemmung und spannungsgeladene Lösung - und er ist der Grund dafür, dass in Robert Musils »Mann ohne Eigenschaften« so wenig passiert. Neele Illner zeigt auf, wie sich ...mit diesem Konzept nicht nur Musils Roman neu lesen, sondern auch ein Begriff des rechten Lebens entwickeln lässt, welches Widersprüche vereint, ohne sie aufzuheben. Dabei erweist sich der aktive Passivismus als Thema, das zahlreiche Denker*innen des 20. und 21. Jahrhunderts - von Hannah Arendt bis Quentin Meillassoux - umtreibt. Als Form des Lebens und der Literatur vermag er den Krieg aufzuhalten und die geschwisterliche Liebe wiederzuentdecken.
In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this ...essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a “Chinese philosopher?” And why is the much accomplished Lao Sze- Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution?
Different theories of cross-cultural communication developed by researchers in the field of humanities including cultural anthropology, social psychology, cognitive science, etc., offer a variety of ...ways to classify national cultures. At the same time, many agree that there is a need for finding clear and measurable fundamental parameters underlying any national culture. The article substantiates the use of the parameter of individualism vs. collectivism, already tested in the framework of anthropology and philosophy of culture with regard to both Western and non-Western cultures, as an effective way for cultural comparison. The article aims to give an overview of various theories of cross-cultural interaction and their elements; to examine where they overlap or diverge; to look into the correlation between individualist/collectivist value orientations and behavior; and to study this parameter realization on a number of cases. The study is based on philosophical, anthropological, and cultural psychological theories, including the theory of guilt and shame cultures by R. Benedict, theory of self–presentations by R. Baumeister and D. Hutton, theory of personality’s self-construction by H. Marcus and S. Kitayama, as well as theory of cultural logics by A. Leung and D. Cohen. As an empirical confirmation of the above theoretical approaches, the article provides real-life examples, collected by the author. Literature was subject to categorical analysis. Empirical data was collected and analyzed using methods such as participant observation and discourse analysis. The comparative approach and hermeneutics techniques served as a general methodological prism. The study shows that, at least since the 1960s, specialists in the field of cultural studies have been increasingly discovering limitations and inconsistencies in theories that previously claimed to be universal: many of the models which originated in the West do not adequately represent non-Western cultures. The study proves the workability of the parameter of individualism vs. collectivism for interpretation of behavioral inconsistencies between people of different cultures. This parameter is compatible with a wide range of frameworks and shows a clear correlation between behavioral characteristics in different cultures and allows to interpret phenomena that were previously uninterpretable.
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