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In the philosophy of Plato and the tradition that followed him, theory and practice always form a unity, with theory being superior to practice in the following respects: Theory, understood as a vision (θεωρία/theôria) of the "idea of the good," grounds the practice of fulfilled life and concrete action. In Meister Eckhart, this relationship seems to be more complicated. The starting point is the observation that in his works a revaluation of the so-called vita activa, the practice-oriented life, can be observed: Practice is even, according to Dietmar Mieth's influential interpretation, the pinnacle of the humanly possible and preferable to the so-called vita contemplativa. But how is this thesis to be reconciled with the often-claimed primacy of theory over practice? In the present work the relation of contemplation and theory to vita activa will be clarified. [ABSTRACT FROM AUTHOR]

Copyright of Nietzsche - Studien is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article analyses how public debates about filial piety, xiao (孝), in China negotiate an obligation to have children. I will identify three key arguments. Firstly, that filial piety implies a non-negotiable obligation to have children which is depicted as an inextricable part of Chinese tradition and identity. Secondly, that due to the sacrifices that parents make when raising children these children have obligations towards their parents. Thirdly counter-discourses that stress the obligation of parents towards their children. They argue that giving birth is not an obligation without conditions. These arguments constitute a broad discourse in which the notion of xiao as a traditional virtue is rarely contested, but the practical consequences of this virtue are constantly negotiated. [ABSTRACT FROM AUTHOR]

Before the nineteenth century, philosophical works by women are scarcely documented, if at all, almost everywhere in the world. However, this fact has so far caused little concern to the vast majority of authors of the most diverse narratives of histories of philosophy worldwide. Due to a predominantly masculine perspective in the discipline, the exclusion of women from the canon of the history of philosophy continues to be repeated to this day. This tendency also affects the endeavours since the 1980s to reconstruct and document non-European philosophical traditions as well as to integrate them into a global discourse. A contemporary revision of the canon of the history of philosophy, however, cannot take place solely from an intercultural or global perspective; it must also address and correct patriarchal structures of exclusion - in all regions of the world. The paper discusses the specific challenges of reconstructing the history of women philosophers outside of Europe. [ABSTRACT FROM AUTHOR]

The article starts by examining the dreadful consequences of Canada's aggressive assimilation policies, which culminated in the introduction of Indian Residential Schools whose task it was »to kill the Indian in the child«. The establishment of the Truth and Reconciliation Commission in 2008 sought to initiate a public process with the purpose of acknowledging harms done and healing the relationship between peoples within Canada. The article explores the indigenous notion of »telling the truth« for the process of »reconciliation«, which leads to healing transgenerational traumas with its symptoms of alcoholism, family violence and suicide. Here, the understanding of procedural and relational truth in Native American Philosophy instead of factual truth will be key. In terms of intercultural philosophy with Western traditions, the article refers to Michel Foucault's recovery of the ancient practice of parrhesia, which shows several parallels to indigenous truth-speaking. Herein lies the chance to rediscover therapeia for Western healing practices. [ABSTRACT FROM AUTHOR]

Copyright of Journal for Business, Economics & Ethics / Zeitschrift für Wirtschafts und Unternehmensethik is the property of Nomos Verlagsgesellschaft mbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a report from an April 11-12, 2014 conference in Chemnitz, Germany on traditionalism, identity formation, and the founding of museums organized by the Sächsischen Wirtschaftsarchivs e. V. economic archives. Topics of presentations delivered included the history of the Hungarian machine factory Ganz und Co., the release of dioxin in Seveso, Italy by the Hoffmann La-Roche company, and the history of the briquette factory-turned museum in Upper Lusatia, Germany.

Tradition and Language according to "Being and Time". The article takes its point of departure from Gadamer's idea that language is the essence of tradition. Accordingly, it explores the suggestion that the hermeneutical approach to language according to Being and Time shows a fruitful path to understand the problem of tradition thematically. However, in contrast to Gadamer's approach which underlines the written aspect of tradition, it stresses its discourse dimension. The interpretation of tradition from the multi-layered concept of discourse (Rede) expands the reflection on tradition in Being and Time and allows to conceive it as both: a productive appropriation of the past with regards to the future and the crossing point between the possible, the sense (Sinn), and the "real", the meaning (Bedeutung). [ABSTRACT FROM AUTHOR]

The purpose of this article is to investigate -- on the background provided by the phenomenological critique of the European philosophy -- the way in which phenomenology itself, having already a one-century long tradition, can adopt a critical perspective on itself. We attempt, therefore, to regard phenomenology as tradition, precisely because its beginnings were characterized by a reconsideration of the entire tradition. Young Heidegger's critique of phenomenology in its early stages (Husserl and Scheler) will serve here as a starting point for investigating, from this perspective, the reasons that (later, around the year 1929) made Heidegger to stop using the word "phenomenology" in the titles of his courses and seminars. This renunciation is connected, in our view, with his simultaneous renunciation of understanding philosophy as "scientific philosophy". The wider frame of the present research is given by some late statements made by Heidegger regarding the future destiny of what it will still be called (or not) phenomenology. [ABSTRACT FROM AUTHOR]

Gedruckte Bücher um 1500 sind in Deutschland im Normalfall lateinisch, religiös und belehrend. Der Eulenspiegel ist in jeder Beziehung eine Ausnahme, was seinen sofortigen, internationalen und vielerorts bis heute ungebrochenen Erfolg ebenso erstaunlich macht wie es ihn erklären dürfte. Die Vorrede macht keinen Hehl daraus: Der Autor sei des Lateins unkundig und bittet die Leser, das Buch nicht zu Zeiten des Gottesdienstes aufzuschlagen, das er „Nur allein“ zusammengestellt habe, „umb ein frölich Gemüt zu machen in schweren Zeiten“. Die Traditionalität der Vorrede ist bekannt, doch sie betrifft diesen letzten Punkt nicht, sodass wir durchaus danach fragen können, wie der Text mit seinem Verzicht auf Lehre und Wissenstransfer umgeht und ob sich dieser Umgang im Laufe der 500jährigen Rezeptionsgeschichte ändert. [ABSTRACT FROM AUTHOR]

Remembering Freud--in contrary to the nostalgic return to him--means repeating the original Freudian thinking processes of challenging everything, such as law, religion, family, social institutions. The dissolution of the original pact between the Freudian model and the philosophy of enlightenment is the consequence of a decline of psychoanalysis. In the course of the psychoanalytic movement a traditionalism was established which forgot about the authentic heritage of Freud. To take responsibility for the genuine heritage of Freud means the duty to find an answer to its subversion of all ideology. The enlightenment Freudian thinking was obliterated in an only therapeutically fixed medicalized psychoanalysis: The resistance against psychoanalysis exists today at the very heart of psychoanalysis itself. Beyond routine traditionalism, the issue is to understand the Freudian legacy, whose remembering means for each psychoanalyst to substantiate his own self-concept. In psychoanalytical traditionalism certain defense strategies were established in face of the own thinking: a sort of fetishization of Freud and the associated setting fictions; a standardization of psychoanalytic perception by its over structured practice like at school and the behavioral standardization by the inflationary manuals and operationalizations (OPD) for perception control and psychiatrizing surveillance of the analyst. Psychoanalysis as an unregimented experience per se is in opposition to a positivistic "dressing" of reality. Setting back the Freudian method to its modifying power as a genuine phantasy-science the Freudian decipherment method of the "phantasy key" is THE means of its enlightenment intention. The Freudian spirit is in its real praxis exemplified in the analysis of Ernst Blum in 1922 which is the only authentic protocol of a complete analysis with Freud. The narrative structure of Freud's analysis is to be seen paradigmatically in his declarations about the character of the spiritual leading: that the poet leading the poet, Vergil-Dante, leads the analys and on the way of self-awareness to the heights of sublimation. The spirit of Freudian analysis is thus a "versifying" one and the psychoanalytic process is in its mission of finding the unconscious meaning of the own history is a sort of "artist metaphysics" (Nietzsche): namely, that life, the psychoanalytical process should be conceived as a form of art and that psychoanalysis as the repetition of the life script has script character. [ABSTRACT FROM AUTHOR]

The neo-zapatista rebellion of 1994 has drawn the attention of a wider public to the Mexican state of Chiapas in the far south of the country. It has been interpreted by many observers as a conflict between the traditionalism of indigenous communities and modernity in its neoliberal guise. A similar juxtaposition of tradition and modernity can also be found in many explanations of the conflicts between people who have converted to evangelical sects and followers of syncretistic Catholicism in the communities which have resulted in the expulsion of thousands and the killing of many since the 1970s. The erroneous image of supposedly traditional indigenous communities has not only prevailed in current mass media discussions. It was also prevalent in the early phases of the anthropological study of Chiapas and, as the article shows, has influenced the development policies of the government to an important degree. [ABSTRACT FROM AUTHOR]