D. D. Martin

Providing a rich combination of theoretical resources, methodological approaches and empirical investigation, each of the chapters takes a distinct aspect of touch within a particular spatial context, exploring this through a mixture of sustained empirical work, critical theories of embodiment, philosophical and psychoanalytic approaches to gendered touch and touching, or the relationship between visual and non-visual culture, to articulate something of the variety and variability of touching experiences. The volume has a strong thematic identity and therefore represents the formative collection concerning the multiple senses of touch within social science scholarship at this time..

Truth is the degree of accuracy when representing reality. We postulate three cognitive stages: the psychon, produced by perception; the construct, produced by intellection; and the speech act, produced by communication. Truth lies in the second; only constructs are alethic. Truth is a quality which takes place in degrees. Certainty is the unreachable perfect tip of this gradation, so it is an ideal concept. A thesis is deemed true if its alethical degree is acceptably efficacious, otherwise the thesis is deemed false. Put in other words, we deem true any thesis not having enough fails to deem it false.

El presente artículo contiene una lectura cruzada del Fedro y el Crátilo en la que se aclaran algunos de sus ejes temáticos centrales con el fin de sacar a relucir las constantes del pensamiento platónico que ambos diálogos comparten. La descripción de la dialéctica presente en el Fedro encaja con una definición socrática del Crátilo que explicita que el nombre es un instrumento al servicio del dialéctico. Todo ello nos lleva a concluir que la técnica dialéctica, además de constituir el principal mecanismo regulador de la oratoria, se postula en los diálogos platónicos como un procedimiento de corrección que permite validar cualquier tipo de proposición y aproximar a la verdad los más variados discursos y representaciones de la realidad. Abstract: The current paper contains a comparative reading of the Phaedrus and the Cratylus. Some of their central topics are here contrasted in order to highlight the characteristic traits of Platonic thought present in both dialogues. The description of dialectic in the Phaedrus fits well with a Socratic definition in the Cratylus which clearly specifies that names are tools at the service of the dialectician. This evidence leads us to the conclusion that -besides being the main mechanism to control and judge rhetoric- dialectical technic appears in the dialogues as the only correcting procedure that makes it possible to verify any sort of proposition and bring speeches and depictions of reality closer to the truth.

Ich behaupte, dass Hegel in seinen Werken zwei unterschiedliche hermeneutische Ansätze anwendet, nämlich den assimilativen und den rekonstruktiven Ansatz. Ich charakterisiere sie, und erkläre, warum Hegel beide verwendet, sowie ich auf ihre Voraussetzungen eingehe. Im Zuge dieser Überlegungen gehe ich auf den angeblichen Widerspruch zwischen Hegels Reflexionen zur Interpretation und ihrer Anwendung ein. Konträr zu einem Teil der Literatur, argumentiere ich, dass Hegels hermeneutische Praxis nicht von seinem theoretischen Interpretationsansatz abweicht. Dann konzentriere ich mich auf die Frage, ob und inwieweit diese beiden Ansätze intellektuell demütige Praktiken sind. Ich behaupte, dass nur der rekonstruktive Ansatz in der Phänomenologie intellektuell demütig ist, im Gegensatz zum assimilativen Ansatz in Hegels Vorlesungen.

„Sinn und Recht jeder Zeit, […] liegt […] allein darin, dass sie dem Geist […] die Existenzmöglichkeit bietet.“Dieser 1930 geschriebene Satz stammt von einem der bekanntesten Architekten der Architektur-Moderne: Ludwig Mies van der Rohe. Sein im Zitat angedeutetes Menschenbild könnte man in Anlehnung an Max Scheler als,Leben + Geist‘ charakterisieren. Es bildet die Grundlage für die 1930 vollendete Villa Tugendhat und scheint darin auf.Der Beitrag analysiert die Villa Tugendhat im Hinblick auf das ihr zugrundliegende Menschenbild.

""A Monument to Saint Augustine, now happily reprinted by Wipf and Stock, gathers many diverse strands of the early twentieth century Catholic thought within its pages: the creative transformation of neo-scholasticism through a kind of ressourcement, the Catholic literary intellectual renaissance in Europe and Britain, the focus upon the renewal of Christian humanism in the face of modernity's proliferating dangers, and the Augustinian turn as a resource for the theology of crisis. Were it to do nothing else, this volume would be of extraordinary historical importance insofar as it makes clear how central the legacy of St. Augustine was to the interwar renaissance in Catholic thought and culture, not only to Burns, Dawson, and the British Catholics but also to the great figures of the Continent: Blondel, Gilson, Maritain, and Przywara. But the volume does much more. The contributions themselves are of real, substantive, and lasting value. The essays contained in this volume are not in theology per se--though theology, especially the doctrine of creation and theological anthropology, lies ever just beneath the surface. Rather, they treat Augustine from the perspective of philosophy, history, religious studies, and the humanities more generally."" -- From the New Introduction by Jacob Sherman ""A remarkable tribute."" -- The New Statesman ""No more appropriate monument could have been devised."" -- Observer ""Admirable... attractive... brilliant."" -- Spectator.

Inheritance is normally distributed to the heirs, but during the 20th century the state claimed a share of the estate through inheritance taxation. The purpose of this article is to examine how the successively increased importance of inheritance taxation in Scandinavia was justified in political debate between 1890 and 1935. The results shows that the tax was mainly motivated by the state’s increased revenue needs. The tax was not controversial in Denmark or Sweden, but caused strong conflicts in the Norwegian debate.

The public is largely innumerate, making systematic mistakes in estimating some politically relevant facts, such as the share of foreign-born citizens. In two-step or multistep flow models, such mistakes could be corrected if better-informed citizens were able to convince their peers, in particular by using good arguments citing reliable sources. In six experiments, we find two issues that dampen the potential power of this two-step flow process. First, even though participants were more convinced by good than by poor arguments, many did not change their minds, even when confronted with good arguments. Second, participants are not inclined to spontaneously generate arguments that cite reliable sources, even when they have just been influenced by such arguments. Both issues should put a significant brake in the spread of political numeracy through the two-step flow process, in particular in non-dialogic contexts.