Ethik in der Psychotherapie

This contribution discusses some fundamental questions of medical ethics in psychotherapy. The problems discussed arise when ?care ethics“, which is based mainly on the Hippocratic Oath as the basis of medical ethics, is rejected. After a short overview of the relevant ethical theories, we ask for values and principles which might serve as a foundation for philosophical reasoning on the doctor-patient-relationship. In particular, we discuss the role of autonomy and informed consent in this relationship, following Beauchamp’s and Childress’ ethical principlism. We try to show the limited scope of the principle of autonomy in psychotherapy. Finally, we make a plea for a dynamic conception of patient autonomy for which we offer some pragmatic reasons. To round this conception off it is illustrated by the metaphor of the lighthouse.     

技术伦理需要机制化

技术伦理的有效运用离不开机构制度的支持.制度和机构一方面承担着对工程师的教育和伦理论坛的职能,是传授技术伦理思想的平台,另一方面,它也承担着单个工程师所无法独立承担的责任.德国工程师协会制定的工程师的伦理守则就是技术伦理机制化的一个范例.     

Die Zukunft der Ethik Albert Schweitzers

Summary The basic thought of Schweitzer's ethic, the reverence for life, has manifold significance. First, it is an appeal to our moral feeling. But secondly, Schweitzer lent this thought also a general, fundamental and therewith philosophical meaning: proceeding from the most immediate and encompassing fact of consciousness, described by him with the proposition I am life that will live in the midst of life that will live, Schweitzer believed to have found in the idea of reverence for life the fundamental principle of all morality; this consists in the fact that I experience the need to extend to all wills to live the same reverence that I extend to my own. In addition to its effect on moral feeling and on ethical theory, the future of the thought, reverence for life, also depends on its compliance in the activity of men.The future prospects of the appeal to moral feeling appear good insofar as testimonies from history permit one to assume that the awareness of the reverence for life can be awakened in all men. The ancient Greeks knew such sensibility in theaidos, Goethe in the reverence for that which is in our midst. This ever strengthening recognition among the peoples of the earth will, through historically succeeding generations, increasingly eliminate a full disregard for such reverence.Less promising are the prospects of acknowledging the reverence for life as a fundamental principle of morality. On its basis Schweitzer rests his aversion to harming anything living. He does not fail to see thereby that, in order to preserve life, we must destroy some life (at least that of plants). But, says Schweitzer, I become guilty in sacrificing life, and we must constantly remain conscious of this guilt; any attempts at justification, through considerations of differences in the value of various lives, must be rejected.However, an ambiguity in the word guilt underlies Schweitzer's position. On the one hand guilt is understood as a regrettable cause for the subsistence or eventuation of an evil, on the other as the moral reprehensibility of an attitude. Only the latter represents guilt in a moral sense. Whoever follows the necessity to destroy other, less valuable life in order to preserve his own or another life, assumes guilt only in the second sense. Therefore ethics must raise and pursue the question concerning the value priority of one life over another. This question leads to an encounter with the modern directions of ethics which proceed from the concept of value, and to the continuation of Schweitzer's ethics through this encounter. Schweitzer's explanation that life in the world is to be brought to its highest value likewise conduces to the same point, since it necessitates an investigation of the rank order of values.We can note a slow progress of the reverence for life in the private domain of human activity. On the other hand in the interrelationship of peoples there is danger of monstrous mass murder through the atomic bomb.

---

---

Text eines Vertrags in der Allg. philos.-relig. Vereinigung in München, am 14.1.1966.     

Das Ontologische Dilemma der Normativen Ethik

The Ontological Dilemma of Normative Ethics. This paper pursues two goals. The first is to show that normative ethics is confronted with the following dilemma: to be coherent, this discipline is ontologically committed to acknowledge the existence of objective values, but, to be scientifically respectable, it is committed to repudiate such values. The second goal is to assess the possible solutions to this dilemma. To this end, the following strategies are discussed: Kant’s constructive objectivism, Jürgen Habermas’ “epistemic ersatzism”, Franz von Kutschera’s “confirmation pragmatism”, and David Brink’s “objectivist tour de force”. The paper’s conclusion is that the dilemma cannot be solved because it rests on a clash of intuitions none of which can be given up. This revised version was published online in August 2006 with corrections to the Cover Date.     

Zur Geschichte und aktuellen Situation der Ethik in der Sowjetunion

Developments in Soviet ethics have been largely, but not exclusively, determined by the official ideology. Since 1917 philosophers have debated four successive models of morality. In the first, morality was regarded as tool of the exploiting classes and thus was superseded by communism. This attitude in fact fostered moral nihilism and anarchism. In the second period of ethical reflection, morality was contrued as a social, class-relative, phenomenon, conceived in utilitarian terms. With respect to Communist morality whatever serves socialism as defined by the Communist Party acquires the force of a moral imperative. It is important to understand whether this perspective is true to Marx's views. Whereas classical ethics assumed an extraworldy foundation for morality Marx adopted the humanist, immanentist perspective, according to which morality has a pragmatic sense as an ideal, the goal of activity. Soviet ethical theory of the Stalin era did not deviate from this perspective, for which reason ethics as a professional science was entirely subordinated to Party decrees about socialism as an ideal. In the third period beginning in the mid-fifties, a new view came to the fore which was codified in the 1961 Party program: moral values are now regarded as having a specific quality, social development involves a moral dimension, and moral values exhibit an all-human import. During this period the leading issue among philosophers is the question of the essence and specificity of morality as distinct from other forms of social consciousness. Just prior to the era of perestrojka beginning in 1985 a fourth model emerged which in fact prepared in most essential respects the actual new thinking in morality. The matters under consideration had to do with the global dimensions of moral problems given the common experience and fears of humanity. For this reason morality was now seen as superseding politics. Presently, this reorientation has not only enabled abandoning attitudes favoring class morality, but thrown into relief the tragic consequences of this attitude within Soviet history.The new image of morality corresponds to abstract humanism with its stress on the person and universal values. The task before Soviet ethicians is to provide theoretical and methodological foundations for their research by which they can improve the professional quality of their work and provide the discipline with a new identity over and against Marxism.     

德国应用伦理学近况

本文介绍了在当前德国人文社会科学面临的学科整合的背景下应用伦理学的发展近况,重点展示了应用伦理学界在"人性尊严"概念上的学术论争。     

Die Entwicklung der Diskussion um die formale Logik in der Sowjetunion

Ohne ZusammenfassungDie Literatur zur Logik in der Sowjetunion ist sehr bescheiden. Nebst einigen Kapiteln in grösseren Werken sind es folgende Schriften: Bochénski, I. M., Soviet Logic,SST, 1, 29–38. — Dahm, H., Renaissance der formalen Logik,Ost-Probleme, 1957,8, 254–267. — Philipov, A.,Logic and Dialectic in the Soviet Union, New York 1952, XI+89 pp. — Winkelmann, A., Die Stellung der formalen Logik im Sowjet-system,Scholastik, 1956,1, 85–89.     

Der Aufbau der Psychose

Ohne Zusammenfassung     

Der Kern der materialistischen Dialektik

Ohne Zusammenfassung     

Der Richtungsbegriff in der Psychologie

Ohne Zusammenfassung Mit 49 Textabbildungen     

Der politische Begriff der Freiheit

Ohne Zusammenfassung     

Der Mensch in der Masse

Ohne ZusammenfassungPrivaat docent aan de Gemeente Universiteit van Amsterdam     

Der Rabe und der Bayesianist

The Raven and the Bayesian. As an essential benefit of their probabilistic account of confirmation, Bayesians state that it provides a twofold solution to the ravens paradox. It is supposed to show that (i) the paradox’s conclusion is tenable because a white shoe only negligibly confirms the hypothesis that all ravens are black, and (ii) the paradox’s first premise is false anyway because a black raven can speak against the hypothesis. I argue that both proposals are not only unable to solve the paradox, but also point to severe difficulties with Bayesianism. The former does not make the conclusion acceptable, and it entails the bizarre consequence that a great amount of non-black non-ravens substantially confirms the ravens hypothesis. The latter does not go far enough because there is a variant of the first premise which follows from Bayesianism and implies a weaker, but nevertheless untenable, variant of the conclusion.

---

Der Rabe und der Bayesianist

     

Der Graupapagei in der Gefangenschaft

Ohne Zusammenfassung     

Kants Kritik der reinen Vernunft Ein Grundbuch der modernen Philosophie

Zusammenfassung Kants kritische Philosophie hat Epoche gemacht. Sie bildet den Höhepunkt der neuzeitlichen Aufklärung. Mit der Kritik der reinen Vernunft hat Kant ein klassisches Werk geschaffen, das noch heute als Grundbuch der neueren Philosophie angesehen werden muss. Es erörtert die Möglichkeiten und Grenzen der menschlichen Vernunft und entwickelt dabei die normativen Grundlagen unseres Erfahrungswissens ebenso wie der wissenschaftlichen Erkenntnis. Der Beitrag gibt einen Überblick über Inhalt, Perspektiven und Bedeutung dieses Werkes und sucht zu verdeutlichen, inwiefern es Massstäbe für alle theoretischen wie praktischen Bereiche unseres Wissens gesetzt hat, die bis heute bestimmend geblieben sind.