Zugl.: Bonn, Univ., Diss.

Zugl.: Heidelberg, Univ., Diss., 2009

Habilitationschrift--Tübingen. / Bibliography: p. 406-410.

No description available.

In meinem Titel stecken zwei Thesen. Von 'Foucaults Analyse der Wahrheitsproduktion' zu sprechen bedeutet, Wahrheit als etwas Hervorgebrachtes anzunehmen und zugleich zu behaupten, daß diese Hervorbringung durch Analyse zugänglich ist. Beide Thesen scheinen mir einen methodischen Grundzug der Foucaultschen Philosophie zu charakterisieren, woraus sich insbesondere erklärt, warum Foucault historisch gearbeitet hat. Wenn Foucaults Arbeiten zuerst und bis vor kurzem dadurch gewirkt haben, daß sie in der Problemstellung überraschend waren, innovativ in Themen und Herangehensweisen, so könnte ihre künftige Wirkung darin bestehen, einen gangbaren Weg zur Anerkennung des historischen Apriori gezeigt zu haben. Ernst Cassirer schrieb 1932, daß wir das Wort Vernunft kaum mehr gebrauchen könnten, ohne seine Geschichte in uns lebendig werden zu lassen - für Foucault ist diese Einsicht der Schrittmacher seiner Texte. Meine Ausführungen gliedern sich in drei Teile. Zuerst will ich den Ausdruck Wahrheitsproduktion erläutern, sodann die diesbezüglichen Analysemethoden Foucaults, um abzuschließen mit Ausführungen zum historischen Apriori.

No description available.

Fakes als mediale Produkte, auch „Borderline-Journalismus“ genannt, bezeichnen das Phänomen des vorsätzlich fälschenden Journalismus. Hierzu zählen die seinerzeit gefälschten Hitler-Tagebücher (stern),erfundene Interviews mit Hollywoodstars (u.a. SZ-Magazin) oder gefälschte TV-Reportagen (stern-tv). Weitere Felder sind manipulativer Fotojournalismus und in bestimmter Weise auch die Szene der „Webblogger“. „Medienethik“ hat daher nicht nur die Funktion, sozio-moralische Diskurse zu führen, sondern auch in einer möglichst öffentlichen Diskussion bedenklich erscheinende Geschehnisse explizit im Medienkontext aufzuarbeiten und zu analysieren. Ihr kommt so besonders die Funktion einer Berufsregeloder Standesethik zu. Es werden zwei Fallbeispiele (Tom Kummers „Starinterviews“, Janet Cookes „Jimmy’s World“) diskutiert. / Phony media products, also known as „borderline-journalism“, mark the phenomenon of the intentional faking journalism. Among those occur the faked Adolf-Hitler-Diaries (stern-magazine), the fabulous Hollywood star-interviews (Süddeutsche Zeitung-Magazine) or faked tv-reports (stern-tv). Further facets are manipulated photojournalism products and in special relation the „webblogger-scene“. „Mediaethics“ therefore is more than social-moralistic discussion. At least in public discourses (in the public about media, but especially in the media about themselves) they have carefully to locate and analyze dubious media contents, fulfilling their role as watchdog and professional caring instance. Referring to German and American fake journalists and their products in this essay two examples are shown.

Drawing on some 30 years’ experience in the UK and Central Europe, the author offers four assertions, three about education generally and the fourth that of the title. There the case is argued that statistics is a branch of logic, and therefore should be taught by experts in such subjects as philosophy and law and not exclusively by athematicians. Education in both Statistics and these other subjects would profit in consequence.

Ziel der vorliegenden Untersuchung ist es, zu versuchen, die Systemtheorie um die Möglichkeit der Einbeziehung von Bewusstseinsinhalten und den damit verbundenen teilweise für den Träger sehr irritierenden Emotionen zu komplementarisieren und wenn es möglich ist, zu erweitern. Die Vorteile der Systemtheorie für die Praxis sollen beibehalten und es soll geprüft werden, ob es möglich ist, die Systemtheorie auf ein erweitertes, erkenntnistheoretisches Fundament zu stellen. / Aim of this investigation is to try to alloy system theory to the possibility of including the content of the consciousness and the related partly very irritating emotions and if it is possible to expand the boundaries of system theory. The advantages of the system theory for the practice should be maintained and it should be examined whether it is possible to put the system theory on an advanced epistemological foundation.

Made available in DSpace on 2016-04-27T17:27:28Z (GMT). No. of bitstreams: 1 Alberto Antonio Santiago.pdf: 918638 bytes, checksum: a73e0fdd527befd3fd8282c4dafca335 (MD5) Previous issue date: 2009-05-13 / The text deals with hermeneutic and tradition. The problem dealt with is the concept of tradition, which comprised new elements throughout the centuries, conditioning its acceptance or its rejection. This works desires to punctuate a few moments in the last 500 years of western history, observing the reactions posed in light of the phenomenon of tradition, insofar as its concept would gain new shades. This search is extremely important to our current times, as shown by the still recent polemics between Gadamer and Habermas. The hypothesis of work is that the shades gained by the word tradition were expressed by Gadamer in Wahrheit und Methode with the German words Tradition and Überlieferung. To gasp such nuance is of the utmost importance for the understanding of a concept of tradition that can survive in our present world. The Methodes applied were the bibliographic review and the semantical analyses. The search for a solution follows, in the first chapter, the German philosopher Hans-Georg Gadamer s proposal of rehabilitating tradition, starting from two paths: Aristotle s ethic and Philosophy of Language. It also presents objections from Jürgen Habermas and the Frankfurt School, as well as Gadamer s answers. In the second chapter, the text presents a few considerations concerning the swing between acceptance and rejection of tradition during the last 500 years of western history. It looks back on the formation of Christian tradition emphasizing the patristic period; it comments on the reformer s retort and the elaboration of the first hermeneutic; it presents Enlightenment s objections with the creation of the prejudice against prejudice, up until the summit with the French Revolution in its intent of renewing all things in light of reason. It ends with Romanticism s timid reaction which, nevertheless, cannot overcome Enlightenment s objections to tradition. In the third chapter, the text presents a detailed semantical analysis on the use of the words Tradition and Überlieferung in the work Wahrheit und Methode (Truth and Method) by Hans-Georg Gadamer. The intention is to show that the distinction in the use of either word confers a particular comprehension to the work and this allows one to bypass certain common objections to tradition. The concept of tradition rests enriched in its range and comprehension, but not as restricted as the author would like it to be / O texto tem a ver com hermenêutica e tradição. O problema tratado é o conceito de tradição, que englobou novos elementos ao longo dos séculos, condicionando a sua aceitação ou rejeição. Este trabalho se propõe pontualizar alguns momentos dos últimos 500 anos de história ocidental, observando as reações assumidas diante do fenômeno da tradição, na mesma medida em que seu conceito ia assumindo novos matizes. A pesquisa é de vivo interesse para a atualidade como demonstrou a ainda recente polêmica Gadamer versus Habermas. A hipótese de trabalho é que os matizes assumidos pela palavra tradição foram expressos por Gadamer em Wahrheit und Methode com as palavras alemãs Tradition e Überlieferung. Entender essa sutileza é fundamental para compreender um conceito de tradição que possa sobreviver no mundo atual. Os métodos empregados foram revisão bibliográfica e análise semântica. A busca da solução segue, no primeiro capítulo, a proposta do filósofo alemão Hans-Georg Gadamer de reabilitar a tradição, partindo de dois caminhos: a ética de Aristóteles e a Filosofia da linguagem. Apresenta também as objeções de Jürgen Habermas, da Escola de Frankfurt, e as respostas de Gadamer. No segundo capítulo, apresenta algumas considerações sobre a oscilação entre acolhida ou rejeição da tradição nos últimos 500 anos de história ocidental. Repassa a formação da tradição cristã enfatizando o período patrístico; comenta a contestação dos reformadores e a elaboração das primeiras hermenêuticas; apresenta as objeções do Iluminismo com a criação do preconceito contra o preconceito, até o auge na Revolução Francesa com o projeto de renovar todas as coisas à luz da razão. Termina com a tímida reação do romantismo que, porém, não consegue superar as objeções que faz o Iluminismo à tradição. No terceiro capítulo apresenta uma detalhada análise semântica do emprego das palavras Tradition e Überlieferung na obra Wahrheit und Methode (Verdade e Método) de Hans-Georg Gadamer. A intenção é mostrar que a distinção no uso de uma e outra palavra confere uma compreensão particular à obra e isso permite contornar as objeções à tradição que se costumam apresentar. O conceito de tradição resta enriquecido na sua extensão e compreensão, mas não tão delimitado como o autor gostaria