Der implizite Bewußtseinsinhalt in der Phänomenologie und der analytischen Philosophie

Die vorliegende Arbeit wurde durch die Erkenntnis motiviert, daß die Theorie der Intentionalität ohne eine Theorie der impliziten Intentionalität unvollständig ist. Die Anlage einer solchen Theorie gründet in der Annahme, daß die impliziten ("ergänzenden oder "mit-bewußten") Erfahrungsinhalte Inhalte intentional wirksam sind: daß sie zur "Konstitution" der intentionalen Objekte – im Sinne vom Husserl und Gurwitsch – beitragen. Die Bedingungen und Umstände dieser Wirksamkeit herauszuarbeiten, ist das Hauptziel der vorliegenden Untersuchungen. Dazu wurde (1) eine phänomenologische Theorie des impliziten Inhalts kritisch expliziert, und (2) diese anhand einiger aktueller Ansätze der analytischen Philosophie auf die Probe gestellt. Im phänomenologischen Teil der Arbeit wurden zuerst die methodologischen Voraussetzungen von Gurwitschs gestalttheoretischer Neuformulierung des Husserlschen Projekts unter Berücksichtigung der sogenannten Konstanzannahme kritisch untersucht. Weiterhin wurden Husserls Noema-Konzeption und seine Horizontlehre aus der Perspektive von Gurwitschs Feldtheorie des Bewußtseins expliziert, und in der Folge Gurwitschs dreifache Gliederung des Bewußtseinsfeldes – das Kopräsenz-Kohärenz-Relevanz-Schema – um die phänomenologischen Begriffe "Potentialität", "Typik" und "Motivation" erweitert. Die Beziehungen, die diesen Begriffen zugrunde liegen, erwiesen sich als "mehr denn bloß kontigent, aber als weniger denn logisch oder notwendig" (Mulligan). An Beispielen aus der analytischen Philosphie der Wahrnehmung (Dretske, Peacocke, Dennett, Kelly) und der Sprache (Sperber, Wilson, Searle) wurde das phänomenologische Konzept des impliziten Inhalts kritisch beurteilt und weiterentwickelt. Hierbei wurde(n) unter anderem (1) der Zusammenhang zwischen dem phänomenologischen Begriff "vorprädikativer Inhalt" und dem analytischen Begriff "nichtkonzeptueller Inhalt" aufgezeigt und (2) Kriterien für die Zuschreibung impliziter Überzeugungen in den typischen Fällen der prädikativen Intentionalität zusammengetragen und systematisiert.

La ville comme labyrinthe: réécritures d'un mythe entre les années 1950 et 1980

Entre les années 1950 et 1980, émerge une nouvelle forme de labyrinthe chez des romanciers européens comme Michel Butor, Alain Robbe-Grillet, Italo Calvino, Patrick Modiano et Alasdair Gray : un labyrinthe insaisissable et non cartographiable. Pour en rendre compte nous avons recours au modèle du rhizome, issu de la philosophie de Gilles Deleuze et de Félix Guattari, aussi bien qu'au concept d'hétérotopie de Michel Foucault. La spatialité de nos romans nous pousse à prendre en compte également les réécritures ironiques du mythe de Thésée, Ariane, le Minotaure, Dédale. Les citations et les allusions au mythe nous font remarquer la distance d'avec le modèle traditionnel et les effets de ce qu'on peut considérer comme un « bricolage mythique », dans le cadre d'un regard ironique, parodique ou satirique. La représentation romanesque du labyrinthe accentue d'un côté l'absence d'un centre, et de l'autre côté l'ouverture extrême de cet espace qu'est la ville contemporaine. En même temps, la présence de nombreux « espaces autres », les hétérotopies de Foucault, définit l'égarement des protagonistes des romans. Au fur et à mesure que les écrivains acquièrent conscience des caractéristiques « labyrinthiques » de ces espaces, celles-ci commencent à informer l'œuvre romanesque, créant ainsi un espace métafictionnel. Entre les années Cinquante et le début des années Soixante-dix, les Nouveaux romanciers français accentuent ainsi l'idée de pouvoir jouer avec les instruments de la fiction, pour exaspérer l'absence d'un sens dans la ville comme dans la pratique de l'écriture. Calvino reformule cette conception du roman, remarquant l'importance d'un sens, même s'il est caché et difficile à saisir. Pour cette raison, à la fin de l'époque que nous analysons, des auteurs comme Modiano et Gray absorbent les techniques d'écriture de ces prédécesseurs, en les faisant jouer avec la responsabilité éthique de l'auteur.

Capacita' e formazione nel liberalismo di Amartya Sen e Martha Nussbaum. Eredita' differenti del pensiero politico per una "cittadinanza del mondo"

Il presente lavoro di ricerca si propone di discutere il contributo che l’analisi dell’evoluzione storica del pensiero politico occidentale e non occidentale riveste nel percorso intellettuale compiuto dai fondatori della teoria contemporanea dell’approccio delle capacità, fondata e sistematizzata nei suoi contorni speculativi a partire dagli anni Ottanta dal lavoro congiunto dell’economista indiano Amartya Sen e della filosofa dell’Università di Chicago Martha Nussbaum. Ci si ripropone di dare conto del radicamento filosofico-politico del lavoro intellettuale di Amartya Sen, le cui concezioni economico-politiche non hanno mai rinunciato ad una profonda sensibilità di carattere etico, così come dei principali filoni intorno ai quali si è imbastita la versione nussbaumiana dell’approccio delle capacità a partire dalla sua ascendenza filosofica classica in cui assume una particolare primazia il sistema etico-politico di Aristotele. Il pensiero politico moderno, osservato sotto il prisma della riflessione sulla filosofia della formazione che per Sen e Nussbaum rappresenta la “chiave di volta” per la fioritura delle altre capacità individuali, si organizzerà intorno a tre principali indirizzi teorici: l’emergenza dei diritti positivi e sociali, il dibattito sulla natura della consociazione nell’ambito della dottrina contrattualista e la stessa discussione sui caratteri delle politiche formative. La sensibilità che Sen e Nussbaum mostrano nei confronti dell’evoluzione del pensiero razionalista nel subcontinente che passa attraverso teorici antichi (Kautylia e Ashoka) e moderni (Gandhi e Tagore) segna il tentativo operato dai teorici dell’approccio delle capacità di contrastare concezioni politiche contemporanee fondate sul culturalismo e l’essenzialismo nell’interpretare lo sviluppo delle tradizioni culturali umane (tra esse il multiculturalismo, il comunitarismo, il neorealismo politico e la teoria dei c.d. “valori asiatici”) attraverso la presa di coscienza di un corredo valoriale incentrato intorno al ragionamento rintracciabile (ancorché in maniera sporadica e “parallela”) altresì nelle tradizioni culturali e politiche non occidentali.

Vulnerability to risk among small farmers in Tajikistan: results of a 2011 survey

Tajikistan is judged to be highly vulnerable to risk, including food insecurity risks and climate change risks. By some vulnerability measures it is the most vulnerable among all 28 countries in the World Bank’s Europe and Central Asia Region – ECA (World Bank 2009). The rural population, with its relatively high incidence of poverty, is particularly vulnerable. The Pilot Program for Climate Resilience (PPCR) in Tajikistan (2011) provided an opportunity to conduct a farm-level survey with the objective of assessing various dimensions of rural population’s vulnerability to risk and their perception of constraints to farming operations and livelihoods. The survey should be accordingly referred to as the 2011 PPCR survey. The rural population in Tajikistan is highly agrarian, with about 50% of family income deriving from agriculture (see Figure 4.1; also LSMS 2007 – own calculations). Tajikistan’s agriculture basically consists of two groups of producers: small household plots – the successors of Soviet “private agriculture” – and dehkan (or “peasant”) farms – new family farming structures that began to be created under relevant legislation passed after 1992 (Lerman and Sedik, 2008). The household plots manage 20% of arable land and produce 65% of gross agricultural output (GAO). Dehkan farms manage 65% of arable land and produce close to 30% of GAO. The remaining 15% of arable land is held in agricultural enterprises – the rapidly shrinking sector of corporate farms that succeeded the Soviet kolkhozes and sovkhozes and today produces less than 10% of GAO (TajStat 2011) The survey conducted in May 2011 focused on dehkan farms, as budgetary constraints precluded the inclusion of household plots. A total of 142 dehkan farms were surveyed in face-to-face interviews. They were sampled from 17 districts across all four regions – Sughd, Khatlon, RRP, and GBAO. The districts were selected so as to represent different agro-climatic zones, different vulnerability zones (based on the World Bank (2011) vulnerability assessment), and different food-insecurity zones (based on WFP/IPC assessments). Within each district, 3-4 jamoats were chosen at random and 2-3 farms were selected in each jamoat from lists provided by jamoat administration so as to maximize the variability by farm characteristics. The sample design by region/district is presented in Table A, which also shows the agro-climatic zone and the food security phase for each district. The sample districts are superimposed on a map of food security phases based on IPC April 2011.

Marx and the Bible: José Miranda’s Critique of the Philosophy of Oppression

This paper critically examines the liberation theology of José Porfirio Miranda, as expressed in his Marx and the Bible (1971), with a focus on the central idea (and subtitle) of this work: the “Critique of the Philosophy of Oppression.” Miranda’s critique is examined via certain key tropes such as “power,” “justice,” and “freedom,” both in the context of late twentieth-century Latin American society, and in the state of the “post-Christian” and “post-Marxist” world more generally, vis-à-vis contemporary liberal justice theory. Close examination of the potentialities, paradoxes and subtle evasions in Miranda’s critique leads not to the conclusion that Miranda does not go far enough in his application of Christian principles to justice theory.

The Art of Aidagara: Ethics, Aesthetics, and the Quest for an Ontology of Social Existence in Watsuji Tetsurō’s Rinrigaku

This paper provides an analysis of the key term aidagara (“betweenness”) in the philosophical ethics of Watsuji Tetsurō (1889-1960), in response to and in light of the recent movement in Japanese Buddhist studies known as “Critical Buddhism.” The Critical Buddhist call for a turn away from “topical” or intuitionist thinking and towards (properly Buddhist) “critical” thinking, while problematic in its bipolarity, raises the important issue of the place of “reason” versus “intuition” in Japanese Buddhist ethics. In this paper, a comparison of Watsuji’s “ontological quest” with that of Martin Heidegger (1889-1976), Watsuji’s primary Western source and foil, is followed by an evaluation of a corresponding search for an “ontology of social existence” undertaken by Tanabe Hajime (1885-1962). Ultimately, the philosophico-religious writings of Watsuji Tetsurō allow for the “return” of aesthesis as a modality of social being that is truly dimensionalized, and thus falls prey neither to the verticality of topicalism nor the limiting objectivity of criticalism.

ARISTOTLE AND THE IMPORTANCE OF VIRTUE IN THE CONTEXT OF THE POLITICS AND THE NICOMACHEAN ETHICS AND ITS RELATION TO TODAY

While much of Aristotle's works are preserved in various volumes, two of his famous works are the Nichmachean Ethics and the Politics, both of which contain a rich compilation of ethical and political thought. In the Ethics, Aristotle describes a thorough understanding of ethical and intellectual virtue. By pursuing these virtues, Aristotle argues that a person can achieve a life of fulfilling happiness. The ideal polis as described in the Politics serves as a place where the virtuous life is attained in the best manner.Citizens who pursue virtue make the polis better, and the rulers that guide the polis ensure that the citizens have every opportunity to pursue the virtuous life. In this thesis, I see how relevant Aristotle's theory is by laying out the basic principles of the Ethics and the Politics and the connections between the two works. Indoing so, I found that Aristotle's ideal theory points out a significant flaw in our political system: the fact that we do not share a common moral conception such as the one concerned with the virtuous life as Aristotle proposes. This does not suggest thatAristotle's view was actualized during his time period, but that Aristotle conceives of an ideal life and an ideal polis that could be realized. Certainly there are issues with Aristotle's thesis concerning the inferiority of slaves and women. But what is morepoignant is the impracticality of instituting a shared common conception when today's political system permits various ideas about ethics and morality.

Mainstreaming a Decade's Experiences in Watershed Management to Meet the Challenges of Environmental Change in the Hindu Kush-Himalayas

Like other mountain areas in the world, the Hindu Kush-Himalayan (HKH) region is particularly vulnerable to climate change. Ongoing climate change processes are projected to have a high impact on the HKH region, and accelerated warming has been reported in the Himalayas. These climate change impacts will be superimposed on a variety of other environmental and social stresses, adding to the complexity of the issues. The sustainable use of natural resources is crucial to the long-term stability of the fragile mountain ecosystems in the HKH and to sustain the socio-ecological resilience that forms the basis of sustainable livelihoods in the region. In order to be prepared for these challenges, it is important to take stock of previous research. The ‘People and Resource Dynamics Project’ (PARDYP), implemented by International Centre for Integrated Mountain Development (ICIMOD), provides a variety of participatory options for sustainable land management in the HKH region. The PARDYD project was a research for development project that operated in five middle mountain watersheds across the HKH – two in Nepal and one each in China, India, and Pakistan. The project ran from 1996 to 2006 and focused on addressing the marginalisation of mountain farmers, the use and availability of water, issues relating to land and forest degradation and declining soil fertility, the speed of regeneration of degraded land, and the ability of the natural environment to support the growing needs of the region’s increasing population. A key learning from the project was that the opinion of land users is crucial to the acceptance (and, therefore, successful application) of new technologies and approaches. A major challenge at the end of every project is to promote knowledge sharing and encourage the cross-fertilization of ideas (e.g., in the case of PARDYP, with other middle mountain inhabitants and practitioners in the region) and to share lessons learned with a wider audience. This paper will highlight how the PARDYP findings, including ways of addressing soil fertility and water scarcity, have been mainstreamed in the HKH region through capacity building (international, regional, and national training courses), networking, and the provision of backstopping services. In addition, in view of the challenges in watershed management in the HKH connected to environmental change, the lessons learned from the PARDYP are now being used by ICMOD to define and package climate change proof technology options to address climate change adaptation.

Effects of Landscape Segregation on Livelihood Vulnerability: Moving From Extensive Shifting Cultivation to Rotational Agriculture and Natural Forests in Northern Laos

This study investigates four decades of socio-economic and environmental change in a shifting cultivation landscape in the northern uplands of Laos. Historical changes in land cover and land use were analyzed using a chronological series of remote sensing data. Impacts of landscape change on local livelihoods were investigated in seven villages through interviews with various stakeholders. The study reveals that the complex mosaics of agriculture and forest patches observed in the study area have long constituted key assets for the resilience of local livelihood systems in the face of environmental and socio-economic risks. However, over the past 20 years, a process of segregating agricultural and forest spaces has increased the vulnerability of local land users. This process is a direct outcome of policies aimed at increasing national forest cover, eradicating shifting cultivation and fostering the emergence of more intensive and commercial agricultural practices. We argue that agriculture-forest segregation should be buffered in such a way that a diversity of livelihood opportunities and economic development pathways can be maintained.