Die Liebe ist auf der einen Seite die erste Stufe des menschlichen Handelns, auf der anderen Seite ist sie die Letzte. Die Liebe ist bei jeder Periode der Emanzipation des Individuums dabei und führt ihre Existenz parallel zum Entwicklungsgrad des Bewusstsein fort. Die Emanzipation findet da statt, wo das Individuum und der Andere zusammen sind. Waehrend das "Ich" seine Emanzipation verwirklicht, traegt es auch die Emanzipation des Anderen in sich. Das kritische Bewusstsein des Individuums über Fakten, Begriffe und Phaenomene startet beim Individuum seine Emanzipation, weil das kritische Bewusstsein eine dem Daseienden gegenüber unterschiedliche autonome und originelle individuelle Haltung verschafft und über sich und andere Bewusstsein bildet. Das zeigt, dass das philosophische Bewusstsein, das mit der Hoffnung begonnen hatte, sich im Emanzipationsabenteuer des Menschen zu einem höheren Niveau entfaltet. Die dritte Phase der Emanzipation est die Phase der Selbstverwirklichung des Individuums. Diese Phase bedeutet, dass das Individuum in Situationen, die ihn betreffen, nach freien Willen entscheiden kann und sich nicht der Macht eines anderen Willens beugt, dass es seine eigenen Begabungen, Fertigkeiten oder Faehigkeiten nach eigenen Willen verwirklicht

This study will focus on a systematic exemplification of the notion of art and artwork based on Hegels aesthetics. It opposes two forms of skepticism which (1) question the possibility and value of a definition of art and (2) reject the category of the artwork for art is regarded as a process rather than a material thing. As such it is no longer something that can be conceived by seeing, hearing or touching the end product of that process. The criticism of these postions results in an understanding of works of art as objects or processes with a specific structure of meaning. The study developes ideas which are related to Hegel's thought, insofar as Hegel regards the artwork as an expression of the ‘idea’, and the term ‘idea’ designates a complex semantic structure.

My presentation deals with developments and transformations of the concept of the transcendental within Anglo-American analytical philosophy. According to Kant – the “founding father” of transcendental philosophy – the methodical domain of the transcendental is to denote and to expose the a priori epistemic structureof human mind and cognition (perception, experience, knowledge), as well as to provide a priori foundations for normative ethics. Analytical philosophy has adopted the term of the transcendental, mostly within sceptical argumentations or for sceptical refutations. What is the methodological function of the transcendental in these debates, in the context of philosophical scepticism? My contribution tries to show that the notion of the transcendental becomes concave in analytical contexts. It might be appropriate to refute scepticism, but in these analytical contexts it’s not possible to deduct epistemic structures (e.g. categories,epistemic schemes) of experience and knowledge or to bridge the gap to foundations in ethics – one of the core goals in Kantian transcendental philosophy. What is the importance in transcendental analysis and reflection or is this term obsolete all together nowadays? My paper tries to discuss and mediate between various positions and ideas.

Kant points out the pleasure of the universal communicability of the judgment of taste in the 7th passage of § 9 in the Critique of Judgment. He promises to discuss the subject in a transcendental context further after discussing the Deduction of Pure Aesthetic Judgments. However, he seems to limit his discussion only in an empirical context, neglecting his own commitment. I differentiate the kind of pleasure (which Kant mentioned in the 7th passage) from the intrinsic pleasure of the pure judgment of taste. The latter refers the pleasure in 'the harmonious play of the cognitive powers' stimulated by 'the merely formal purposiveness of a representation of an object'. It seems to have been overlooked that the pleasure of the universal communicability is independent from the intrinsic pleasure of the pure judgment of taste. My goal is to define the another feeling of pleasure by focusing on the analysis of the § 42 where Kant discussesthe possibility of one's interest combined with a pure judgment of taste. I come to the conclusion that another feeling of pleasure is a sort of practical pleasure. It is an interested pleasure in fulfilling the notion of generalizability of one’s state of mind, which is relevant to a moral judgment. Therefore, such pleasure is not actually common to everyone, as Kant insists in § 42, but restricted to those who have already developed the moral interest.

The approach of a "transformative phenomenology" was wonfrom a comprehensive analysis of Asien philosophies. In most Asianphilosophies the knowledge about life is not only a descriptive onebut rather a transformative knowledge. This means that the analysisof the life changes and realizes our life in a new way and transformsit from within. It is tried in using the approach of eastasienphilosophies as an startingpoint to deepen and transform certaintrends of phenomenology. Going beyond a "descriptive" and"hermeneutical phenomenology" a "transformative phenomenology"is proposed in which the process of its own execution will be aconstitutive element of the method itself. The analysis of phenomenaisn't longer an act of pure objectivation but a transformation for myperception and existence. The transformation which is performed bythe phenomenological work is in this way always connected with myway to live. In the work I encounter my own experience with allpossible consequences which an intensive meeting can have.Phenomenology don't mean any longer to describe phenomena as a"pure spectator" but transform myself as a process of Bildung withinthe encounter with my own social, bodily and thinking experience.

Der Vortrag hat folgendes zum Ziel – das Dasein und die Universalität der Lebenswelt-Problematik sogar in solchen Fällen zu betonen, wenn sie vom philosophischen Grundeinschlag und der Orientierung auf eine streng wissen¬schaftliche Weltsicht sowie Bildung der entsprechenden theoretischen Konstruktionen scheinbar ausgeschlossen wird, wie es in der Philosophie I. Kants der Fall ist. In diesem Vortrag möchte ich über Lebenswelt als eine primäre, theoretisch unreflektierte Struktur der Weltauffassung und Weltsicht sprechen, die selbst wissenschaftlich-theoretischen Konstruktionen zugrunde liegt. Es besteht kein Zweifel daran, dass die Lebenswelt ausschliesslich von einer Ganzheit historisch wandelbarer Phänomene, einem eigenartigen “historischen aapriori” gebildet werden kann. Mein Vortrag richtet sich gegen den Partikularisierungsprozess und die antiratio-nalistischen Tendenzen im Postmodernismus, gegen Versuchungen das Allgemeine (d. i., auch die Lebenswelt) in beliebigen Äußerungsformen zu verleugnen.

Undoubtedly, Edmund Husserl's work is one of the most important contributions to the philosophy of the Twentieth Century to the field of culture, specifically influence on the formation of a new psychiatric - psychological paradigm embodied in the phenomenological psychology and psychiatry - existential. Thispaper aims to draw a brief introduction to the issues concerning the constitution originating from the life of the subject as the psychological level of objectivity and intersubjectivity, with emphasis on aspects related to the synthetic processes taking place in the Genesis passive. Highlight how interesting from the notion ofintentionality of consciousness phenomenological analysis husserliano realizes the formation of the conscience of the time, the embodiment of the spatiality and intersubjectivity whose origin lies in the synthetic processes taking place since preyoica instinctive affection in intrauterine life.

Already in antiquity the Aristotelian Philosophy was under attack by its philosophical opponents. The Stoics can surely be counted to the most important ones. Furthermore they can be regarded as one of the most influential philosophy schools of the Hellenistic time and in the early Roman Empire and their influenceeven on modern thinkers must not be neglected. It is well known that the Stoics not only advocated a physical monism but can also be described as determinists or, from a modern point of view, even as compatibilists because they were the first who tried to harmonize moral responsibility with the thesis of a causal determinism. Therefore, the stoic concept of causality is of vast importance. In one of Seneca’s books a discussion of the Aristotelian theory of causality has come down to us. Although it is a quite short passage it proves itself to be very illuminating. This paper wants to shed light on the differences between the Aristotelian and the Stoic theory of causality and therefore help to clarify the historical background of the modern concept of causality which is of intense importance for the actual discussion about free will and determinism.

The central question: "What is the Human?" is since Platon till today not answered. Kant distinguishes a physiological and a pragmatic anthropology: The Human knows the nature by senses, but himself by "pure apperception ... from physical determinations independently personality (homo noumenon) ..., different to ... (homo phenomenon)". Kant's idea of the anthropology according to R. Brandt is a holistic totality with three spheres: phenomenal, pragmatic and moral-teleological. The philosophical (Gelen, Scheler), pedagogical (Roth, etc.), medical (V. von Weizsäcker, etc.), also the new anthropology of Gadamer/Vogler considers the human multidimensional, but not enough holistic [Lit.: Michailov, Neu: Soc. Resp. Philos. In: Proc. 21st World Congr. Philos. Istanbul. Press FISP279‐280, 2003; J. Psychosom. Res. 58/6, 85‐86, 2005]. CONCEPTION: Philosophy as "the unique science, which considers a systematic interdependence and gives all other sciences a systematic unity" (Kant) in co-operation with the anthropological sciences could create an integral anthropology, i.e. a general - philosophical (normative), pedagogical (educative), medical (prophylactic/curative), based on a special anthropology (from biological to theological). The last oneshall consider the human [with his "spheres" somatic, psychical, mental/logical, philosophical (epistemology, ethics, aesthetics), spiritual/theological-metaphysical: individual] as well as his interaction with environment and society (natural, social anthropology) on the last level of knowledge, also under consideration of the big cultures – Brahmanism, Buddhism, Christianism, Confucianism, Mohammedanism. CONCLUSION: An integral anthropology could give the way for a transformation of the "false programmed" (Steinbuch) "homo actualis" (Binswanger) by society, i.e. "zoon politicon" (Aristoteles), into a homo sanus, humanus et spiritualis (in context of illumination and perfection/Kant). Scientific and political support of anthropological research is conditio sine qua non for realization of UNO-Agenda 21, which aims are better health, education, ecology, economy in all countries.

This research tried to make a contribution to the discussion around the conditions, under which the ontological shift of the philosophical hermeneutics can be done. It began with an analysis of Gadamer's well-known formula: " Being that can be understood is language. (Sein, das verstanden werden kann, ist Sprache.)". Scholars interpret it differently. By means of the grammatical analysis, I showed on the one hand an interpretation of the formula from the perspective of pan‐lingualism as absurd, because they regard Being and language as identical. On the other hand, an interpretation from the perspective of the linguistic ontology should be eliminated, according to which the being possesses a linguistic character, so that its unconcealment can complete itself without the effort ofunderstanding. The two interpretations come from a misunderstanding that they regard the subordinate clause of that formula as descriptive relative clause. There is still another interpretive problem, if we regard the subordinate clause as restrictive relative clause and thus interpret Gadamer's theory as linguistic idealism. However Gadamer indicates that such an interpretation remains on the level of German idealism, because it limits understanding to an intellectual grasping. Another reading of the subordinate clause as restrictive relative clause is appropriate, because it takes understanding as a practical ability (Können) into its consideration and at the same time emphasizes the non-identity between Being and language despite their ontological inseparableness. Gadamer finds out a linguistic theory, in order to support such kind of reading. He extends his principle of aesthetic non-differentiation to the range of language. By means of thislinguistic non-differentiation, the ontological shift of the hermeneutics can complete itself.

Mit dem oben genannten Thema will ich darstellen, dass Jaspers’ Philosophie, die ehemals in Korea sehr beliebt war, aber heute fast in Vergessenheit geraten ist, mit ihren Ansätzen in Bezug auf die philosophische Praxis ihre philosophische Bedeutung in Korea wieder unter Beweis stellen kann.

Ehrenmord ist eine nicht selten vorkommende Tat in der Turkei. Mit fortgesetzter Wanderung in die großen Städte der Türkei und ins Ausland, wird dieses Phänomen auch in andere Regionen getragen. Daher setzt sich auch die Öffentlichkeit in zunehmenden Maße mit dieser Thematik auseinander. In diesem Artikel wird versucht, den Ehrenmord unter philosophischen Gesichtspunkten zu erklären.Hierzu werden Gedanken Engels, Butlers, Foucaults, Levi Strauss’ und auch weitere bedeutende Forschungsarbeiten zum Thema Selbstmord hinzugezogen.

This discourse aims to consider the relationship between culture and emotion in light of cultural philosophy by analyzing the sublime emotion,which is an emotional expression of human beings. Firstly,consideration will be given to the necessity of analyzing the sublime emotion in terms of the cultural,social and political aspects of present-day Japan. Secondly, the double-barreled characteristics of the sublime emotion, which have been lost amidst the globalizing trends of the day, will be clarified. In this regard, in particular, I would like to shed light on the relationship between the sublime emotion and the critique of postcolonial reason. Thirdly, through these considerations, the fact that the sublime emotion has diverse functions in its historical and social contexts will be elucidated. I will first examine the negative meaning of the sublime emotion throught a critique of emotional reason, and then focus my attention to the positive meaning of the sublime emotion with the aim of considering the relationships between conditions of sublime potential and others. Fourthly, efforts will be made to pursure the method of reconciliation between the universalisitic, essentialist statements and the relativistic, constructivist statements, using the critique of emotional reason. In conclusion, I will elaborate on the sublime and critical functions based on emotional reason from a pluralistic standpoint.

On Concept and Order of Values, Norms and Virtues Based on the well known change of values during the last 30 years and the alleged necessity of values education the concept of value will be distinguished from the concepts of norm and virtue. Then a list of values, norms and virtues is presented - tabulated according several spheres of life. This overview provokes the question, what the fundamental and essential in this order is.

In order to generalize the concept of force due to its application within theoretical descriptions of biological systems, the Newtonian notion of force is used. So-called ‘wholenesslike’ (ganzheitliche) systems of notions allow us to define ‘wholenesslike’ states. There are two possible changes of such states: the changes of eigenstates and the change of the structure of systems. Therefore, two types of forces are discussed: systemeigenforces and systemcombinationforces.

In meinem Beitrag versuche ich, das Problem einer Ontologie natürlicher Arten auf eine Weise anzugehen, die nicht dem Verdacht ausgesetzt ist, von vornherein auf nominalistische oder realistische Extrempositionen festzulegen. Zunächst lege ich meine terminologischen und inhaltlichen Voraussetzungen dar: Eine davon besteht in der Annahme, daß die Identität von Dingen, d.i. ihre ontologische Konstitution, sortal dependent ist. Die ontologische Konstiution von Dingen hängt auch von ihrer Artzugehörigkeit ab. In der Folge analysiere ich, worin diese sortale Dependenz genauerhin besteht. Dies geschieht anhand einer Untersuchung von Existenz-bzw. Konstitutionsbedingungen, denen individuelle Dinge aufgrund ihrer Artzugehörigkeit unterliegen. In einem nächsten Schritt stelle ich die Frage, ob es Entitäten gibt, deren ontologische Konstitution in besonderer Weise sortal abhängig ist. Ich lege ausfürhrlich dar, worin diese Besonderheit bestehen soll und diskutiere meine Option, die gestellte Frage zu bejahen. Schließlich schlage ich vor, Vorkommnisse, deren ontologische Konstitution auf diese besondere Weise sortal dependent ist, als Vorkommnisse natürlicher Arten zu bezeichnen. Meine Vorgangsweise ist nicht thesenhaft behauptend, sondern argumentativ abwägend. Mit der Anführung meiner Option verbinde ich somit nicht den Anspruch, das Problem einer Ontologie natürlicher Arten zu lösen; eher den, zur weiteren Aktualisieriung seiner Diskussion beizutragen.

This paper concerns the main physical, philosophical and existential aspects of the ‘pre-physical’ stage in the evolution of the universe. I will discuss the ways that contemporary cosmology tries to: (1) solve the problem about the time period of the ‘pre-physical’ state; (2) answer the question whether the beginning of time was at the same time as the beginning of the existence of the Universe; (3) answer another whether the Big Bang was an absolute beginning of the existence of the Universe or only a beginning of some stage of its evolution; (4) respond to another question whether the absolute beginning of the Universe inevitably implies its creation by God or whether it allows for the possibility of the creation of the Universe in a natural way; and (5) discuss the issue of the ‘singular’ moment. All of these questions, in particular the last one, will be discussed with reference to the latest achievements in the fields of physics and cosmology.

Der Aufsatz fragt danach, ob in den modernen und von Arbeitslosigkeit geplagten Industrienationen die Einführung eines Rechts auf Arbeit moralisch gefordert ist. Zuerst wird ein Modell moralischer Argumentation verteidigt, das von vielen gegenwärtigen Moralphilosophen geteilt werden kann. Die Grundidee dieses Modells besteht darin, das Wohl aller durch Rollentausch und Unparteilichkeit gleich zu berücksichtigen. Dann wird untersucht, wie aus der so konstituierten moralischen Perspektive eine Modell der marktnahen Umverteilung von Arbeit zu bewerten ist. Die wichtigsten Komponenten diese Modells sind: A) Es gibt ein individuell einforderbares Recht auf Arbeit. B) Dieses wird durch die Umverteilung der wirtschaftlich nachgefragten Arbeit gewährleistet. C) Dem Recht auf Arbeit korrespondiert eine Pflicht zur Teilnahme am System der wechselseitig nützlichen Arbeiten. Abschliebend werden drei mögliche negative Konsequenzen diese Modells diskutiert: Die Auswirkung auf die Vertragsfreiheit, auf das Eigentumsrecht und auf die Effektivität des Wirtschaftssystems und damit auf den allgemeinen Lebenstandard. Die These ist, dab es nach Abwägung aller Gesichtspunkte rational und moralisch geboten ist, ein so definiertes Recht auf Arbeit zu establieren.

The following discussion is centered on German romantic philosophy. The founder of philosophical romanticism, F.W.J. Schelling, speaks of the identity of all spheres of the universe. This view is echoed by other romantic philosophers, e.g., Novalis, Hölderlin, von Baader, and Schubert, as well as later neoromantics such as Scheler and Heidegger. I wish to show homo sapien as homo universus. Homo sapien is tied to the universe and must be aware of this oneness. Such knowledge will ameliorate his alienation from nature.

Philosophische Anthropologie teilt sich in Europa seit der Zeit der alten Griechen in zwei Richtungen: die theologische (deus mensura) und die anthropologisch-medizinische (homo mensura)-Platon und Demokrit, Kant und La Mettrie. Für beide Richtungen steht Paideia (Lernen, Formen, Bilden, Kultur, Humanität) in Zentrum der Philosophie. Für homo-mensura-Philosophie entscheidend ist Analepse (ungefiltertes Aufnehmen) im Gegensatz zur Paralipse (filterndes Auslassen). La Mettrie ist ein wichtiger Vertreter der homo-mensura-Philosopphie (l'homme machine-l'homme mesure). Als 'Darwinist' (100 Jahre vor Darwin), für den das Gehirn die mabsetzende lebendige 'Maschine' ist, ist er Vorläufer einer evolutionären Philosophie. Homo-mensura-Philosophie ist (wie Thukydides, einer ihrer Vertreter, sagt) ein ‘Besitz für immer.'