Scham und Berührung

The problem

Are there correlations between shame and touch in healthy persons?

Methods

Data from a questionnaire survey with the Skin Satisfaction Questionnaire (HautZuf) with 140 healthy persons were validated with TAS 26, HADS and the Adult Attachment Scale.

Results

There are significant correlations in the scale shame with all other scales of the used questionnaires TAS-26, AAS and HADS. There was a negative correlation between the scale ?physical closeness“ and ?confidence“ of the AAS, but all other scales correlated positively with the shame scale.

Conclusions

More emotions of shame seem to be present with anxiety, depression and disturbances in the sense of an alexithymia concept. Also high feelings of shame correlated with decreased confidence in the personal environment and greater intolerance for personal nearness. The significant correlations between shame affects and self-touch or touch by partner point to important factors in self-perception also for the psychotherapeutic context.     

Eigentlichkeit, Gewissen und Schuld in Heideggers “Sein und Zeit”: Eine Interpretation mit Ausblicken auf seinen sp?teren Denkweg

Ohne Zusammenfassung     

What's Formal about Formal Indication? Heidegger's Method in Sein und Zeit 1

Against the background of a recent exchange between Cristina Lafont and Hubert Dreyfus, I argue that Heidegger's method of “formal indication” is at the heart of his attempt in Sein und Zeit to answer “the ontological question of the being of the ‘sum’” (SZ, p. 46). This method works reflexively, by picking out certain essential features of one's first-person singular being at the outset of its investigation that are implicit in the question “what is it to be the entity I am?” On the basis of these features, various further a priori, ontological structures (care and temporality) that constitute one as a first-person singular entity then become accessible. Formal indication is thus formal in two senses: it officially designates or signals certain first-person singular phenomena as the topic of investigation, and it picks out features which define the ontological form of the entity in question. It is thereby the method by which a legitimately transcendental account of our being may be begun to be generated by each of us from out of our factical, immanent existence.     

What are the Categories in Sein und Zeit? Brandom on Heidegger on Zuhandenheit

In his essay, ‘Heidegger's Categories in Sein und Zeit’, Robert Brandom argues that Heidegger, particularly in the notion of Zuhandenheit, anticipates his own normatively pragmatist conception of intentionality. He attempts to demonstrate this by marshalling short passages from right across the relevant sections of Sein und Zeit in such a way that they do seem to say what Brandom claims. But does one reach the same conclusion when one examines, more or less in sentence‐by‐sentence fashion, the large slab of text in which Heidegger introduces the notion of Zuhandenheit? I believe not. First, however, let us look at how Brandom reads Heidegger, in particular, how he interprets the notion of Zuhandenheit, which, in contrast both to Macquarrie and Robinson and to Brandom, I shall translate as ready‐to‐handedness. ^{1 1}This translation is preferable because it emphasises the character of the ready‐to‐hand as what is and will appear as relevant to ongoing practical activity in a genuinely occasional sense. Macquarrie and Robinson translate Zuhandenheit as readiness‐to‐hand, but this is something an entity possesses when it is ready‐for‐such‐and‐such should an appropriate kind of subject be there to make use of it. The term is in fact more accurately translated as ready‐to‐handedness, i.e. something an entity possesses when it is in a position to help a subject which is actually there to be helped by it. Obviously, the Zuhandenheit of an entity entails its readiness‐to‐hand, but not conversely.
     

Pavel Florenskij – Tradition und Moderne

Studies in East European Thought -     

从形训看为何要把Sein译为是

在关于Sein汉译的长久论争中,存在(有)派对是派的一大质疑是:是没有存在(在场)的意思。本文从字源形训视角,比较有、在、存、是的古汉字字形原象,论证:(1)有、在、存、是俱含原始在场之象,且各有千秋;(2)是通周易之大有卦,日正或日止实指时中之象,惟在时中,才能维系真善美,悬止在大有-元亨之态;(3)要之,相比于有、在、存,是不仅同样明确葆藏原始在场之义,而且更能直摄真善美与时中之象,再者,倘若尤其考虑到海德格尔对Sein与时之本质关系的独特领会,是实乃Sein之最佳汉译选择。     

Kriminologie als interdisziplinäre Wissenschaft – Situation und Perspektiven

In Germany, criminology has become established primarily in law faculties; however, it must currently face cutback tendencies which have to be attributed, among others, to the minority position of criminologists in the respective faculties. These tendencies must be countered with regard to the importance of criminology as a science which deals with central social problems. Criminology must become embedded in jurisprudence and in the psychological, psychiatric and social sciences. Interdisciplinary criminological research centers could be established. A close cooperation between criminology and forensic psychiatry is recommended in many areas.     

存在或是:也谈Sein的翻译问题——从康德的Sein论题和海德格尔对之所作的现象学分析谈起

在康德和海德格尔哲学中,Sein一词在一般的意义上被称为Seinüberhaupt,它既可以作逻辑的(logisch)运用,充当逻辑系词Kopula,也可以作康德所说的绝对的断定,即海德格尔所说的存在上的(ontisch)运用,此时的Sein在断定一个对象的客观存在,因而与Existenz(实存)的含义相同.Sein überhaupt和作为逻辑系词Kopula的Sein都应该翻译为是,但作绝对断定或表示存在的Sein,翻译为存在或实存都是可以的.     

Auseinandersetzung und Verständigung – der Weg sei das Ziel

Ohne Zusammenfassung     

Zur Miete bei Frege – Rudolf Hirzel und die Rezeption der stoischen Logik und Semantik in Jena

It has been noted before in the history of logic that some of Frege's logical and semantic views were anticipated in Stoicism. In particular, there seems to be a parallel between Frege's Gedanke (thought) and Stoic lekton; and the distinction between complete and incomplete lekta has an equivalent in Frege's logic. However, nobody has so far claimed that Frege was actually influenced by Stoic logic; and there has until now been no indication of such a causal connection. In this essay, we attempt, for the first time, to provide detailed evidence for the existence of this connection. In the course of our argumentation, further analogies between the positions of Frege and the Stoics will be revealed. The classical philologist Rudolf Hirzel will be brought into play as the one who links Frege with Stoicism. The renowned expert on Stoic philosophy was Frege's tenant and lived in the same house as the logician for many years.

In der Geschichte der Logik ist häufig bemerkt worden, dass einige der logischen und semantischen Auffassungen Freges in der Stoa antizipiert worden sind. Genannt wurden insbesondere die Parallelen zwischen dem Fregeschen Gedanken und dem stoischen Lekton sowie die Unterscheidung zwischen vollständigen und unvollständigen Lekta, die bei Frege ihre Entsprechung hat. Ein Wirkungszusammenhang ist allerdings nicht behauptet worden. Dazu gab es bislang auch keinen Anlass. Der vorliegende Beitrag versucht erstmalig, einen detaillierten Indizienbeweis für das Bestehen eines solchen Zusammenhangs vorzulegen. Dabei werden weitere charakteristische Übereinstimmungen zwischen Frege und der Stoa aufgewiesen. Als Mittelsmann wird der Altphilologe Rudolf Hirzel vorgestellt. Er wohnte lange Jahre als Mieter zusammen mit Frege im selben Haus und war ein anerkannter Experte der stoischen Philosophie.     

语境中的“Sein ist offenbar kein reales Pr?dikat”

康德在《纯粹理性批判》"先验的理想"一节阐述了上帝与有条件者的规定和被规定关系,这构成"上帝的存有之本体论证明的不可能性"这一节的重要语境。而康德在其本体论证明的批判中对逻辑谓词与实在谓词的区分,也必须与该语境相结合;由此,"Sein ist offenbar kein reales Pr?dikat"(存在显然不是实在谓词)这一关键命题才能得到准确理解。在他看来,上帝只是思维中的一个概念,关于上帝的任何命题都不包含实在谓词。因为实在谓词表达的不是上帝的整全的、最高的实在性,而是有条件者的作为部分的、具有确切内容的实在性。前者是后者的先验的通盘规定根据,两者正好对应于逻辑谓词与实在谓词的区分。