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The tension between the need for critique and its (often unperceived) limits through our given common sense, a tension Charles S. Peirce describes as critical common sense, hasn’t lost its actuality. Vague certainty is one root of this tension, which the paper unfolds by distinguishing two forms: while the first one grounds common sense as a form of life, the second one, self-certainty, represents the purpose of endeavors, and it serves, speaking with Pierre Bourdieu, as a form of distinction (1). As part of an indifference towards power structures of exclusion, vague certainties contribute to what Judith Butlers describes as the violent derealization of others, which is being discussed in the light of the Black Lives Matter and Me Too movement. (Self-)certainty, as is being shown, is not (merely) an epistemological matter, but encompasses the fields of the political and aesthetic. Accordingly, as a crucial part of political critique and practices to counter (self-)certainties, a differentiation of doubting is required – the paper proposes four different kinds: authoritarian, anti-authoritarian, acknowledging and imaginative doubting. They help understand the political struggles of re-realizing formerly derealized positions within society (2). Particularly through imaginative doubting, some shortcomings within Peirce’s notion of the self (and, for that matter, within the pragmatist notion of doubting) are being overcome by showing how to link it to creative processes of abduction, which in turn have consequences for political matters by unsettling implicit consent, or, in the words of Jacques Ranciere, the partition of the sensible (3).

Richard Shusterman’s pragmatism is an important voice in the pluralist choir of pragmatist philosophers and has crucially contributed to refine some of the most important pragmatist concerns, particularly those of Dewey. While he, like Dewey, criticizes the compartmentalization of the art-sphere and shows in detail the entanglement of the aesthetic and the ordinary, adopting and further developing his critical insights, Shusterman also detects some flaws in Dewey’s vision. Rather “than pursui...

One question raised by the political philosophy of Judith Shklar is whether the prevention of cruelty and injustice can be conceived in a purely negativistic manner. This paper shows, by critically reconstructing Shklar’s theory, that the attempt to identify cruelty and injustice in a negativistic way remains contradictory. Contrasting this theory with Ranciere’s concept of the political underscores this point (1). The avoidance of cruelty, which is partly based on political judgments, presupposes a specific skeptical attitude, namely one that is capable of affirming unregulated doubts (2). These unregulated doubts are inseparably aesthetic and political: not only making tangible the fractures within the given normative frame, but also keeping alive the sense for injustice, which always remains in need of renewal (3).

Als Grundvoraussetzung unternehmerischer Wertschöpfung und sozialen Miteinanders sind gemeinsames Handeln und gegenseitiges Verständnis auch in Freizeit und Tourismus unverzichtbar. Umso mehr überrascht daher, wie wenig Bedeutung in einem Arbeitsbereich, den Internationalität und kulturelle Vielfalt prägt wie keinen zweiten, dem Thema "Interkulturelles Management" bislang beigemessen wird. Speziell ausgerichtet auf die Freizeit- und Tourismusbranche, bündelt dieses Buch erstmals die vielseitigen Sichtweisen der facettenreichen Thematik. Auch durch die Präsentation aktueller Marktanalysen empfiehlt sich das Werk mit wertvollen Impulsen für Tourismuswirtschaft, Politik und Forschung.