The Ethics of Stats

This essay argues for the importance and interest, within and beyond theological ethics, of the ethical questions faced by professionals who are called on to be producers of statistics (herein “stats”) for management purposes. Truth‐telling, in the context of demands for stats, cannot be evaluated at the level of the individual statement or utterance, nor through an ethical framework primarily focused on the correspondence between thought and speech. Reflection on stats production forces us to treat truth‐telling as contextual and political, and to engage with the idea that the capacity to tell the truth is learned or acquired in communities, societies and institutions. I develop this engagement through a rereading of Dietrich Bonhoeffer on “telling the truth” and Michel Foucault on parrhēsia, identifying and exploring the relationship between the responsible use of stats and the “cynical” protest against them.     

The mazes of practicing and the horizons

Teaching must take account of young people's individual needs and talents; it must develop their desire for criticism and effort. The spiritual framework must therefore rest on values of rationality and sensitivity. Morality must rest on the notion of personal dignity. In this way, we shall be able to create a horizon, a goal which can inject meaning into life.     

Power and Freedom in Heidegger’s First Notebook

ABSTRACT

In the first notebook published in Überlegungen II-VI, which covers the years 1931 and 1932, Martin Heidegger uses a conception of power that is different to that found in his later work. Rather than power being the expression of the will to will and source of ruin for humanity, he says that humanity can only be saved from ruin if it can pave the way for an “empowerment of being” (Ermächtigung des Seins). This article will show that this early understanding of power is related to Heidegger’s conception of freedom as the essence of truth, developing his thinking on this topic from the period of 1927–1930. It will show that the terms “empowerment of being” and “letting be” (Seinlassen) are akin, and that Heidegger uses the former to distance his thinking from potential misinterpretations of the essay “On the Essence of Truth”.     

从管理学名著《第五项修炼》看《易传》哲学

本文主要通过介绍《第五项修炼》的思想精髓,联系《易传》思想体系,在"真实的宇宙"、"德性原则""生命的意义"三个面向上展开比较和讨论,以深化对《易传》思想的理解。     

Führt die evolutionäre Erkenntnistheorie in einen Relativismus?

This essay is a discussion of Eve-Marie Engels' view on Evolutionary Epistemology (EE). In the first part two of the main doctrines of EE are criticized: (1.) that validity of human knowledge is to be explained as the result of evolutionary adaptation; yet (2.), that human cognitive capacities had been adequate to our ancestors life conditions but fail in relevant situations of modern world. In the second part the concept of reality underlying EE's adaptational view is discussed and compared with Jean Piaget's concept of reality. Finally, it is held that some of the questions recently raised by proponents of EE, far from being new, have been dealt with already in historical epistemology.

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Diese Arbeit entstand im Rahmen des Projekts Nr. 11-2224.87 des Schweizerischen Nationalfonds.     

Language and the Symptoms of Mental Illness Connection via Abstract Representations of the Self and the World

Abstract

The aim of the present study is to provide additional knowledge about the mediatory processes through which language contributes to the symptoms of mental illness. Although recent studies have provided insight about the relationship between language and the indicators of mental illness, the role of intervening variables in this connection has been ignored. The present investigation tested a structural equation model in which the need for the absolute truth about self and worry mediated the relationship of the gap between inner psychological experience and language with anxiety and depression. The results have provided support for the model and showed that the gap predicts both the need for absolute truth and worry which, in turn, predict the levels of anxiety and depression. The results have been discussed in the light of previous research, and implications for future research have also been considered.     

TWO CONCEPTIONS OF LIBERALISM: Theology,Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke1

Constitutional liberal practices are capable of being normatively grounded by a number of different metaphysical positions. Kant provides one such grounding, in terms of the autonomously derived moral law. I argue that the work of Edmund Burke provides a resource for an alternative construal of constitutional liberalism, compatible with, and illumined by, a broadly Thomistic natural law worldview. I contrast Burke's treatment of the relationship between truth and cognition, prudence and rights, with that of his contemporary, Kant. We find that in each case where Kant's system is constructed from the first principle of autonomy, Burke's thought is oriented toward an end that is not of our making. Readings of Burke as a natural law thinker are currently out of fashion among Burke commentators; without relying, for the main thesis, on historical claims about Burke's “Thomism,” I nonetheless explore and challenge some of the assumptions that underlie the current orthodoxy.     

REMEMBERING HOW AND WHAT I THINK: A Response to the JRE Articles on Hauerwas

In this essay Stanley Hauerwas reflects on his life's work by responding to the critical contributions found in the essays of this volume. Rather than trying to defend a “position,” Hauerwas takes this opportunity to offer further insight into how he sees his work to be driven by theology, insofar as his ethical reflection cannot be extricated from Christological considerations. It is this Christological center that allows him to avoid making a false separation between the person and work of Jesus Christ. For Hauerwas, only in maintaining its Christological center can Christian “ethics” be understood in continuity with the practices of the church, including the practice of Christian speech. Without this continuity, “ethics” fails to be theological.