Ringier (Familie)

Famille de pasteurs, politiciens et entrepreneurs de Zofingue, attestée pour la première fois en 1527, lorsque leur aïeul Jean, tonnelier originaire de Nîmes, obtint la bourgeoisie de Zofingue. Michael (1521-1605), avoyer, l'un de ses cinq fils, est l'ancêtre de la branche des imprimeurs et éditeurs. Après lui, de nombreux R. consolidèrent durablement l'influence de la famille. A partir du XVIIIe s., divers membres firent des carrières politiques, tels Samuel (1706-1786), avoyer, et Rudolf Friedrich (1805-1886), président de la ville. Les R. furent aussi très liés à l'Eglise. Le fils de Michael, Moritz (1557-1615), fut pasteur et doyen à Zofingue. Jusqu'au XIXe s., la famille compta une trentaine d'ecclésiastiques, essentiellement des pasteurs officiant sur le territoire bernois, tels Johann Heinrich ( -> 3) et Michael ( -> 8). Les conseillers Beat (1712-1778) et Niklaus (1734-1766) furent les premiers R. actifs dans la production protoindustrielle de drap. D'autres négociants suivirent jusqu'au milieu du XIXe s. L'architecte Niklaus Emanuel (1744-1815) construisit l'hôtel de ville de Zofingue (1792-1795) de style baroque tardif. Johann Rudolf ( -> 4) se distingua sous la République helvétique (1798-1803). Samuel (1767-1826), conseiller municipal de Zofingue, créa les armoiries du canton d'Argovie en 1803. Les R. s'affirmèrent sur le plan cantonal avec Karl Ludwig ( -> 6), chancelier, et Arnold ( -> 1), conseiller d'Etat et plusieurs fois landamman, et sur le plan fédéral avec Johann Rudolf ( -> 5), conseiller national, et Gottlieb ( -> 2), conseiller aux Etats et chancelier de la Confédération. Johann Rudolf (1803-1874) fonda, en 1833, l'imprimerie Ringier à Zofingue, reprise par son fils Franz Emil (1837-1898). A partir de 1898, Paul August ( -> 9), représentant de la troisième génération d'imprimeurs, agrandit l'entreprise dont il fit la principale imprimerie et maison d'édition de Suisse. Cette expansion se poursuivit après 1960 sous son fils Hans (1906-2003). Avec les fils de celui-ci, Christoph (naissance1941, dans la firme jusqu'en 1991) et Michael (naissance1949), Ringier devint, à partir de 1985, une entreprise multinationale et multimédia. Bibliographie – F. Schoder, Ortsbürger von Zofingen, 1962 – P. Meier, T. Häussler, Zwischen Masse, Markt und Macht, 2009

Saving morality: Why we cannot, and why we must

Philosophers and laymen alike have often used morality to invite misconceptions of human life into ethics, and also of ethics into human life. The Kant/Williams discourse provides a rich backdrop on which to consider these misconceptions. But the misconceptionsof morality involved are just as numerous and just as serious. One thing that the Kant/Williams discourse shows is this: that ethics can be neither contained by nor cultivated without morality. Though much of Williams’ critique of Kantian morality is quite astute, thephilosophical and ethical wisdoms of morality abound in spite of these. Morality understands the fundamental condition of moral loss, and the sometimes irreducible quandaries that this condition places human beings in. It understands the nature of the moral law, and theintricacies that the levels of letter and spirit invite into human life. Perhaps more importantly, it understands the uncompromising relationship between moral loss and moral law, and how the human navigation of this relationship leads into the ethical realm via giving rise to ethical conviction. Finally, for all of its pressures, morality abounds in valuable wisdoms for the one discovering that the human soul occupies a place of ethical significance in the world. It is responsible for pointing out, grounding and providing a framework for some of the most fundamental truths about the world and human beings; and these are essential to any viable ethical theory and sensible conception of human life.

Plato's Doctrine Of Forms: Modern Misunderstandings

Among the philosophical ideas of Plato, perhaps the most famous is his doctrine of forms. This doctrine has faced harsh criticism due, in large part, to the interpretations of this position by modern philosophers such as René Descartes, John Locke, and Immanuel Kant. For example, Plato has been interpreted as presenting a ¿two-worlds¿ approach to form and thing and as advancing a rationalist approach to epistemology. His forms have often been interpreted as ideas and as perfect copies of the things of the visible world. In this thesis, I argue that these, along with other interpretations of Plato presented by the moderns, are based on misunderstandings of Plato¿s overall philosophy. In so doing, I attempt to show that the doctrine of forms cannot be directly interpreted into the language of Cartesian, Lockean, and Kantian metaphysics and epistemology, and thus should not be prematurely dismissed because of these modern Platonic interpretations. By analyzing the Platonic dialogues beside the writings of the modern philosophers, I conclude that three of the most prominent modern philosophers, as representatives of their respective philosophical frameworks, have fundamentally misunderstood the nature of Plato¿s famous doctrine of forms. This could have significant implications for the future of metaphysics and epistemology by providing an interpretation of Plato which adds to, instead of contradicts, the developments of modern philosophy.

Hat der Raum-Relationalismus Hand und Fuss? Händigkeit und andere Herausforderungen für den Relationalismus

Eine rechte Hand unterscheidet sich von einer linken Hand. Diese bekannte Tatsache hat nach Kant philosophische Implikationen: Sie bringt den sog. Relationalismus in Schwierigkeiten. Dieser sieht den Raum als Inbegriff räumlicher Beziehungen zwischen materiellen Gegenständen. Für Kant kann der Relationalismus nun nicht zwischen linken und rechten Händen unterscheiden. Aber stimmt das wirklich? Und wie ist der Relationalismus vor dem Hintergrund der modernen Physik zu beurteilen? Der Vortrag entfaltet ausgehend von Kants Überlegungen zur Händigkeit die Debatte um den Relationalismus.

A discourse-theoretic perspective on the bioethical-legal framework of genetic counseling

The reflexive nature of reason and the unique relationship reason shares with autonomy in Kant's philosophy is the theoretical basis of this dissertation. The principle of respect for autonomy undergirds the two main legal and ethical tenets of genetic counseling, an emerging profession trying to accommodate the sweeping changes that have occurred in clinical genetics, clinical ethics, and case law applicable to medicine. These two tenets of the counseling profession, informed consent and nondirectiveness, both share a principlist interpretation of autonomy that I argue is flawed due to its connection to: instrumental forms of reasoning, empirical theories of action supporting rational choice, and a liberal paradigm of law. I offer an alternative bioethical-legal framework that is based in the Kantian tradition in law and ethics through the complex theories of Jurgen Habermas. Following Habermas's reconstruction of the mutually constituting notions of private and public autonomy, I will argue for a richer conceptualization of autonomy that can have significant implications for the legal and bioethical concepts supporting the profession of genetic counseling, and which can ultimately change counseling practice. ^

Minderung physiologischer Reaktivität auf psychosozialen Stress durch Taiji-Training - wer profitiert besonders? Eine Untersuchung moderierender Effekte von selbstberichteter dispositioneller psychologischer Stressreaktivität und Achtsamkeit.

Theoretical background and objectives: Stress reducing effects of Taiji practice have been repeatedly reported. The aim of the present study was to investigate which persons benefit the most from Taiji practice in terms of reduced physiological stress reactivity. Methods: We conducted a secondary data analysis of a randomized controlled Taiji trial that significantly lowered stress reactivity of salivary cortisol and alpha-amylase in a Taiji group (n = 26) compared to a control group (n = 23). By using hierarchical regression analyses potential moderating influences of self-reported trait-mindfulness and trait values of general psychological stress reactivity on stress protective effects of a three months Taiji training were examined. Moderator variables were assessed at the beginning of the study using the Freiburg-Mindfulness-Inventory and the Perceived- Stress-Reactivity-Scale. Results: The interaction effect "study group x mindfulness" was significant for stress reactivity of salivary alpha-amylase (p = 0.050). Participants in the Taiji group with higher trait-mindfulness showed a lower salivary alpha-amylase stress reactivity, while in the control group higher trait-mindfulness was associated with higher alpha-amylase stress reactivity. In the control group (p = 0.042) but not in the Taiji group (p = 0.69) salivary cortisol stress reactivity was significantly increased in persons with higher trait-mindfulness scores. We could not find moderating effects of general psychological stress reactivity. Conclusion: Our results suggest that without intervention higher trait-mindfulness is associated with increased physiological stress reactivity. Persons with higher trait-mindfulness seem to benefit the most from practicing Taiji in terms of reduced sympathetic stress reactivity.

Beitrag zur Geschichte der Verfolgung der Juden im 19ten Jahrhundert durch Schriftsteller : ein Sendschreiben an die Frau Kammerherrin von der Recke, geb. Gräfin v. Medem

von David Friedländer

Wissen wir, was wir nicht wissen können?

«Was kann ich wissen?» – Für Immanuel Kant ist das eine der Grundfragen der Philosophie. Wie können wir sie heute beantworten? Und warum ist sie wichtig?