Goethe and Phenomenology

This is what is terrible for my eyes, that I find the human being (Mensch) in ruins and scattered as over a battlefield or a butcher-field. And when my eyes flee from the now to the past, they always find the same: fragments and limbs and dreadful accidents-but no human beings. […] And this is all my creating and striving, that I create and carry together into One what is fragment and riddle and dreadful accident. And how could I bear to be a human being if the human were not also a creator and guesser of riddles and redeemer of accidents? 1

The knowledge drama presented in volumes 2 and 3 described the transformation of the threefold human constitution and the construction of the threefold bridge of spiritual memory and continuity of consciousness. This is done in ‘seeing the Grail’, that is, in the light of the meeting with the etheric Christ, the archetype of man. The creative part, described in this volume, shows how man becomes a builder of the future temple of humanity, the earthly-human Sun. The creative part applies the forces obtained in the knowledge drama in the spiritualization of the human microcosm, created in the past out of the forces of the old, dying macrocosm, to form the seed of the new macrocosm, the Sun becoming, Christed earth, built in the future image of Christed man.
      Therefore, the creative part of the knowledge drama must be understood as a seed of a work in progress, which will continue until the end of the evolution of the earth and indeed until the end of the development of our solar system on Vulcan. It is an essential part of the practical creative spiritual activity, required in the present age of Michael. An important secret of the formation of the earthly-human Sun is that the planetary heart organ that connects the new Earth and Heaven, is formed through the new forces of karma, created in the healed, Christ permeated, human meeting. This is an essential part of the formation of the new Michaelic community. That this is possible today is due to the fact that since the end of last century, the etheric Christ has assumed his role as the new lord of karma. And the new human meeting and community, the formative heart organ of the earthly-human Sun, are formed through the inspiration of his new role.

The Norwegian poet Helge Torvund is the main thread in this essay on Poetry and knowledge. The main focus is to analyze how much the topic of chance and synchronicity rules in life and some genres of literature. The topic is an archetype in literature and specifically well known in folk tales all over the world. Authors like Goethe and Helge Torvund are representing in this essay what Schiller baptized “Naive Dichtung” in contrast to  Schillers  own “Sentimentalische Dichtung”. Typical for the poets of so called “naive Dictung”  are “their-living-in-the-outer-world of experience” sensing the myriades of natural life-signs and the signs of life.

Walter Benjamin's exploration of language delves into the intricate relationship between divine and human language, translation, and the philosophical implications of linguistic theory. This fascinating exploration of language underscores Benjamin's deep engagement with philosophical and theological themes. Benjamin critiques Kantian epistemology for reducing experience to its lowest form and failing to address the ephemeral nature of experience, emphasizing the need for a higher, religious concept of experience. The relationship between language and translation is seen as beyond meaning, not merely a copy of the original. Through this lens, Benjamin invites us to reconsider the role of language, not merely as a medium of communication, but as an instrument of higher philosophical and metaphysical significance, capable of bridging the temporal with the eternal, the human with the divine.

Walter Benjamin's exploration of language delves into the intricate relationship between divine and human language, translation, and the philosophical implications of linguistic theory. This fascinating exploration of language underscores Benjamin's deep engagement with philosophical and theological themes. Benjamin critiques Kantian epistemology for reducing experience to its lowest form and failing to address the ephemeral nature of experience, emphasizing the need for a higher, religious concept of experience. The relationship between language and translation is seen as beyond meaning, not merely a copy of the original. Through this lens, Benjamin invites us to reconsider the role of language, not merely as a medium of communication, but as an instrument of higher philosophical and metaphysical significance, capable of bridging the temporal with the eternal, the human with the divine.

Drawing on the processual conception of lived emplacement presented in Life Takes Place (Seamon 2018), I consider aspects of place and place experience as presented in American novelist Daniel Mason's North Woods, a shapeshifting account of how one house and homestead in mountainous western Massachusetts abides in time as a place as various inhabitants come and go (Mason 2023). Using the four place processes of place interaction, place identity, place realization, and place release, I consider how Mason's account illustrates the inescapable, alwayspresent situation of lived emplacement-i.e., characters' integral involvement in place, which in its particular elements, aspects, and infoldings, contributes integrally to what the characters' worlds were, are, and will be. I describe each process broadly and illustrate its expression in North Woods. I suggest that these four processes offer one descriptive means for clarifying ways in which the homestead in Mason's novel provokes a profound lived emplacement for characters who arrive, settle, and move on because of life events or death.

first draft of a paper prepared for a special session, “Humanism and Geography after Yi-Fu Tuan,” International Conference of Historical Geographers, Shanghai, China, July 14-18, 2025

Submitted to Schumacher Wild in partial fulfilment of Module 1 of the Schumacher Wild Foundation Course under the Satish Kumar Foundation, Devon, UK, May 2025. This paper explores the notion of a singularity scenario for the emergence of the "first" life on Earth. It considers the potential directions that this primordial entity—whether conceptualized as s/he/they/it/thou—might offer humanity amidst the contemporary polycrisis. Through a post-structuralist lens, it examines the fragmentation of divided selves, probing how we might respond to our existential condition and the tensions it evokes. While definitive answers remain elusive, the questions posed seek to provoke reflection and inquiry.

This paper investigates the enduring philosophical challenge of how a living organism may be understood, through the epistemological perspectives of Immanuel Kant, Johann Wolfgang von Goethe, and Rudolf Steiner. Kant's analysis of the necessity of judging organisms as purposive and self-generating wholes is presented as foundational to any systematic account, insofar as it addresses the very conditions under which an organism can become an object of cognition. However, due to Kant's strict separation of sensory intuition from conceptual understanding, he regarded purposive self-generation as merely heuristic, lacking causal legitimacy within empirical nature. In contrast, Goethe's participatory and intuitive method, articulated in The Metamorphosis of Plants, integrates empirical observation with imaginative reproduction to achieve an intuitive grasp of an organism's life and transformation. Conceived as a dynamic bridge between perception and concept, Goethe's approach was subsequently interpreted and philosophically developed by Steiner. Steiner argued that an organism's essential nature can be apprehended through a productive, intuitive mode of cognition that mentally reconstructs the organism's formative principles and selfgenerative force. His position, which bears affinities to Fichte's notion of intellectual intuition, both elucidates and extends Goethe's method by asserting that the organism's formative force is accessible through active, intuitive cognition. Thus, Steiner demonstrated how Goethe's approach transcends Kant's limitation on the knowability of organic life, enabling the empirical observation of spiritual efficacy in material nature. This paper ultimately contends that the Goethe-Steiner method offers an empirical yet intuitive framework and method for understanding the life and formation of living organisms.

Music has an indisputable ability to elicit emotional arousal and communicate emotional meaning to audiences. Since 1950, the mechanics of this ability have been in the centre of scholarly interest, and several theoretical and empirical approaches have significantly contributed to our understanding of the phenomenon. The MEND model of emotional communication enhances this understanding by examining the sharing of emotional meaning between a composer and his or her audience to investigate the conditions and underlying mechanisms of this sharing (Lanaridis, 2022). Through delicate empiricism, Goethe uses empathy, imagination, and intuition in the way he engages with and investigates his scientific endeavours (Bradley, 2011). Delicate empiricism is foundational in Goethe's work and notably akin to the main principles that guided the structure of the MEND model, both in its theoretical and empirical counterpart, which further explored the emotional communication between composer and audience. This chapter revisits Goethe's scientific works and draws formative parallels between them and the MEND model of emotional communication.

Over the past 25 years, the recognition that genetics and Darwinism are not sufficient to fully explain organisms-since only living beings can contain genes and undergo evolution-has led to a renewed philosophical engagement with the question of life. The organism has drawn attention both as an ontological reality and as an epistemological category. This growing interest involves a reconsideration of the ideas of the German Romantics and Idealists-among them Kant, Goethe, Schelling, and Hegelas well as of twentieth-century organicist thinkers. Whereas Kant and Schelling examined the epistemological preconditions for grasping the organic, Goethe developed a phenomenological method for understanding life. The Austrian philosopher Rudolf Steiner analyzed Goethe's approach in depth and gave rise to a largely overlooked tradition of empirical research. The conference will explore the challenge of cognizing the organism from historical, ontological, metaphysical, epistemological, and Goethean perspectives.

Goethe endorsed the involvement of imagination in thinking nature, promoting what this essay calls a ‘literary ecology’ not only in poetically expressing ideas about the natural world, but also in the necessarily imaginative means required to understand it in ecological terms. Through an examination of both literary and scientific works, this essay demonstrates that for Goethe an ecological understanding of nature requires imaginative participation on the part of the observer that resonates with the creative becoming of nature itself; that Goethe’s recognition of the meaningfulness of nature and the organic generation of meaning — his implicit biosemiotics — contributes to overturning the segregation of nature and thought now regarded as framing the exploitation and misuse of nature; and that Goethe’s thinking supports a crucial reassessment of the human place within the ecosphere. Goethe’s reliance on imagination in both intuiting and expressing nature’s interconnections may have implications for ecological and planetary thinking more broadly.

This chapter elucidates Schiller's characterization of Goethe's scientific method as rational empiricism by considering Goethe's statement that his philosophical development was influenced by Spinoza, Bacon, and Kant. An examination of Goethe's color studies in this context shows that he drew key ideas from all three philosophers for developing a three-stage scientific method and, furthermore, that his rational empiricism overcomes a mechanistic conception of inorganic nature by providing an elucidation and a non-mechanical explanation of color phenomena.

This paper examines the influence of Immanuel Kant’s epistemology and aesthetics on Carl Gustav Jung’s depth psychology, particularly with regard to the concept of archetypes. Kant’s division between the noumenal and
phenomenal realms mirrors Jung’s view of the unconscious as a structuring force in human cognition. Jung adopted Kantian ideas through his own primary reading, but also from sources such as Carl du Prel and Arthur Schopenhauer, integrating them into his psychological framework. A key focus is Kant’s metaphor of crystallization in the Critique of Judgment and
its connection to Jung’s archetypes, which organize psychic material into coherent symbols. The study also explores Jung’s divergence from Freud, emphasizing Jung’s teleological approach to psychology. By reconstructing
Jung’s engagement with Kant, this paper argues that Jung’s method creatively extends Kantian rationality by integrating meaningmaking
as an essential cognitive function.

At the turn of the twentieth century, few philosophical ideas in Marx's work gained as much attention as his account of history. Orthodox Marxists made it their programme to closely follow Marx's development thesis, which posits that the productive forces determine the course of history. The Austromarxist Max Adler (1873-1937), influenced by neo-Kantianism, took more liberties in interpreting-or, perhaps more accurately, 'reinventing'the law of history in practical terms. This article reconstructs Adler's neo-Kantian 'reinvention' of Marx's account of history. According to Adler, the notion of 'necessity' that underpins critical judgements is not grounded in the regularity of history but rather in the moral judgements we make about how history should develop. More specifically, I defend two claims. First, by interpreting human progress as a possibility that presents itself as a necessity from the standpoint of practical rationality, I show that Adler laid the foundation for a critique of the Marxist development thesis that only later gained traction. Second, while Marxists may fear that Kantian formalism cannot address misguided ideological beliefs, I argue that Adler's neo-Kantian formalism is robustly anti-ideological, emphasising the ideology-emancipating transformation we undergo when we recognise exploitative structures.

Along with Franz Rosenzweig (1886-1929), Eugen Rosenstock-Huessy (1888-1973) developed an existential Speech Thinking that he critically applied to Spengler's Decline of the West, portraying it in an early essay as evidence of "The Suicide of Europe" through a Greek posture of objective detachment. He would return to it throughout his life as a foil to the narrative "We" of living memory unfolding in the historical sequence of European Revolutions he described in several books and lectures as the working-out of second-millennium Christianity, adumbrating a third-millennium Planetary Man born of world war.

The study problematizes the self-dependence-self-persistence (Selbst-Ständigkeit) of being- there (Dasein) discussed in § 64 of “Being and Time”. In a first step, it is shown that the factually-concrete being-there has two aspects – ecstatic and enduring. The first aspect is based ontologically in the original temporality, and the second – in the temporality of everyday care and the temporality of representation (curiosity and theory), which are its successive privative modifications. In a second step, the productive interpretation is set out that the two aspects of the factually-concrete being-there are complementary in the structure of sovereignty developed by Carl Schmitt. The self of the being-there is independent and persistent as standing on the border between the “normal situation” of its biographical resistance as identical and the “exceptional situation” of its flight forward into the possibility of death “ahead” of the possibilities that ensure this resistance of its. Through its flight forward, which suspends for a moment its resisting self, the being- there reaches itself in its original self-ahead, thus integrating its “unconscious” factuality into its unity.

Starting from Adorno’s first postdoctoral thesis on the concept of the unconscious, two main different ways of understanding the unconscious are drawn: a metaphysical one, which the author sees in action primarily (but not only) in the philosophies of life of the Weimar Republic; the other is an empirical and critical one, which according to Adorno pertains to Freudian psychoanalysis. After outlining the main conceptual differences between these two ways of understanding the unconscious, it is briefly shown how these different concepts of the unconscious work within the two aforementioned disciplines in practice. Thereafter, the (mainly) epistemological approach of the author demonstrates its political counterpart, for if the unconscious is thought in a metaphysical way it becomes a concept which is able to absolve two main ideological functions: to distract individuals from the material conditions by which they are determined and to justify the most sadistic development of capitalism (imperialism and over-exploitation). In this way, this analysis points out the most problematic aspects of Freudian psychoanalysis itself and shows how, both in philosophy and psychoanalysis, the concept of the unconscious (or any of its equivalent) can be used for reactionary purposes. Finally, an argument is supported to explain why (and how) it is possible to think the unconscious as something that is not encapsulated from the temporal and spatial relations and thus from the social- historical sphere.

This work is an innovative, daring introduction to the philosophy and psychology of equanimity. Michael Uebel challenges the view that equanimity is the effect of a method aiming at states of impartial quiescence and solidity. Reanimating equanimity, Seeds allows new understandings of the concept to emerge through creative and rigorous attention to its genealogy as an idea centrally defined by flexibility, multiperspectivism, and non-teleological attitudes. Responding to the vertiginous increase in writings on mindful living, Uebel productively blends both Eastern and Western philosophies, generating a rich constellation of ideas framing equanimity as an epistemological mode and existential condition.


    "Seeds of Equanimity deftly provides the reader with a praxis for negotiating the human journey from a disequanimous to an equanimous mind. Uebel makes it possible to traverse these way stations with a quintessentially rich menu of scholarship from Western and Eastern philosophies, an interdisciplinary mix of philosophy, literary history, and folk tales, inter alia. This book is an invitation to consider abandoning binaries of thought that disturb an equanimous mind in favour of more fluid and fertile integrations that inform equanimity. I warmly recommend this book to clinicians and interdisciplinary scholars in the human sciences."
—Maurice Apprey, Professor Emeritus of Psychiatry, University of Virginia School of Medicine

    Cover Art: Unidentified artist, Man Juggling His Own Head, ca. 1880, published by Alain de Torbéchet et Cie.

מאמר זה מציג בקווים כלליים את גישתו המדעית של יוהן וולפגנג
פון גתה, ועומד בקצרה על גלגוליה בהגות ובמדעים הגרמניים במהלך
המאה ה־ 20 ועל האופנים שבהם היא שימשה לניסוח אסטרטגיות
של התנגדות בעבר ובהווה. חלקו הראשון מציג בקווים כלליים את עיקרי
האפיסטמולוגיה הגתאנית, ובכלל זה את עמדתו הביקורתית של גתה
כלפי תמונת העולם המכניסטית והאטומיסטית כפי שעוצבה בידי מדענים
ופילוסופים במהלך המאות ה־ 17 וה־ 18 . חלקו השני של המאמר דן בקצרה
בתחייה הגתאנית במדעים ובהגות הגרמניים ברבע הראשון של המאה
ה־ 20 . מטרת דיון זה להמחיש כיצד שימשו הרעיונות הגתאניים לניסוחן של
פרדיגמות מחשבה חדשות שביקשו להתמודד עם משבר המודרנה ולהתוות
אופק אנושי חדש. חלקו השלישי והאחרון של המאמר בוחן את הרלוונטיות
של הרעיונות הגתאניים לתקופתנו, וזאת על רקע משבר האקלים והמהפכות
הטכנולוגיות המואצות. אבקש לטעון שהפנומנולוגיה 1 הגתאנית מאפשרת
לחשוב "התנגדות" במושגים שאינם דקונסטרוקטיביים, אלא אדרבה:
קונסטרוקטיביים והוליסטיים. כך, לא רק שהיא פותחת בפנינו אפשרויות
חדשות להמשגה ולהכרה של העולם, אלא היא מכשירה את הקרקע לתמורה
רדיקלית של הערכים ולביסוסה של אתיקה חדשה שיש בה כדי לשקם את
מערכת היחסים בין האדם לעולמו ולהעמיד את החיים על יסוד חדש.

For education this means that teaching must respect the living nature of genuine concepts, as well as the aesthetic and "suffering" aspects of learning. Horst Rumpf has eloquently argued for the latter. In conclusion, some traits of Steiner's pedagogy are presented as possible practical implications.

In an essay on "Goethe's Concept of Nature" from 1949, Ludwig von Bertalanffy stated a common dissatisfaction with a mechanistic view of organisms, which culminated in the call "Back to Goethe!". Today, as it is becoming increasingly clear that even the Modern Evolutionary Synthesis (MES) of Darwinism and genetics does not provide a satisfactory explanation of life, it was only a matter of time before this call was heard again. The young philosopher and historian of biology Gregory Rupik has not only renewed this call but also extended it to Schelling and Herder. In his new book, he provides an answer that puts the three Romantics on an equal footing with current debates on organismic autonomy, teleology, autopoiesis, processuality, and agency. In five densely and thoughtfully written chapters, Rupik discusses the contributions that Goethe's concept of metamorphosis, Herder's ideas on evolution and Schelling's natural philosophy can make to the current debate.

This paper aims to demonstrate the development and application of Simmel's concept of Life in the monograph he dedicated to Goethe. The first paragraph clarifies the significance of the Goethean figure as Urphänomen, or Idea, highlighting the reciprocal interaction between Simmel and Goethe, both methodologically and in terms of content. The second section analyzes the theme of living unity through the four "mediating ideas" presented in the third chapter of Goethe, attempting to trace the influence they had on the development of Simmel's Lebensphilosophie. Finally, it seeks to show how Goethe's lived life can be considered a metaphor for the self-transcen-dence of Life.

This paper examines Adorno's concept of dialectical presentation, analyzing its potential to reveal the contradictions within late capitalist society while pointing towards the possibility of radical social transformation. I argue that a critical theory of society must move beyond simply describing the existing state of affairs. It must also envision the possibility of a different future, which, while absent from current reality, is nonetheless immanent within the contradictions of the present. This dual task of description and prescription, inherited from Marx, requires a rethinking of the concept of presentation itself namely a non idealist theory of presentation. The paper explores Benjamin's concept of the "expressionless," the seemingly meaningless aspects of reality that can point toward the need for radical change.  I suggest that Adorno's theory of double presentation, with its focus on both the existing social reality and the potential for transformation, provides a framework for understanding how social change might emerge from the contradictions of the present.

Steiner Education is again on the spiral rise for Australian learning.

Henk Bak has produced a book, “World-Views in Dialogue,” with the sub-title, “Towards renewal of the Golden Rule in understanding and in action.” Added on the cover is the words, “Reflection of an intercultural/interfaith – ‘walking mediation’ project at Evera, Trentham, Victoria – Australia.” Henk Bak is one of those rare and leading global-Australian scholars who are situated.

This is an important background essay for Bak’s work, introducing the thinking of Johann Wolfgang von Goethe and Rudolf Steiner and how it is being used today; and following the publication in 2007 of John Armstrong’s Love, Life, Goethe: How to be Happy in an Imperfect World (Penguin Press).

This article re-examines the affinities and differences between the thought of Bakhtin and Benjamin. Both are important to that branch of contemporary philosophy which analyzes the destinies of the 20 th century and belong to the present-day post-secular epoch. Both understand our world by reviewing our lived experiences, to find elements that help us evaluate it and provide an orientation for our present situation. There are similarities in the reception of their ideas. In Latin America, Bakhtin and Benjamin are frequently interpreted in a political sense and serve as a basis for thinking about historical events and the facts of contemporary culture. The works of Benjamin are more frequently published, disseminated, and commented upon than those of Bakhtin. The main focus of this article is to study how Goethe served as a catalyst or pivot for the particular illuminations of both thinkers. In this perspective, Bakhtin and Benjamin are seen as two communicating vessels, despite their differences on questions of language, the role that Kant plays in their thinking, or the texts that interested them. Bakhtin's materialistic conception of language is quite opposed to the messianic mysticism of Benjamin.

In her book titled Le problème de la signification dans le philosophies de Kant et Husserl [The Problem of Signification in the Philosophies of Kant and Husserl] (2023) (hereafter abbreviated as PspKH), as the title suggests, Veronica Cibotaru addresses the issue of signification in the works of Kant and Husserl. Within this text, she highlights the similarity in Immanuel Kant's (1724Kant's ( -1804) ) and Edmund Husserl's (1859-1838) approaches to the problem of signification, both of whom engage with this issue in terms of a linguistic and logical semantic signification specific to an expression. Despite this similarity, it is necessary not to overlook the usage of signification in the sense of 'meaning' in Kant. That is why when we aim to examine the similarities and differences in their approaches by comparing Kant's notion of signification with the problem of signification in Husserl, Cibotaru notes that the words Sinn [sense] and Bedeutung [reference] used by Kant are used interchangeably. However, for the sake of clarity in analysis, she distinguishes between sense and signification, suggesting that due to the linguistic and logical aspects of signification in Husserl, it is advisable to focus generally on places where the term Bedeutung appears in Kant's writings (PspKH, p. 9). If we delve further into this choice, the word signification in French does not have a direct equivalent in German; hence, when the question of signification arises in Kant and Husserl, the German words Sinn and Bedeutung, meaning 'sense' and 'reference,' respectively, emerge. Bedeutung carries the connotation of 'intended meaning' distinct from Sinn. Hence, just as Sinn directs us to a general meaning, the focus on Bedeutung in Husserl indicates a semantic meaning of an expression, leading us toward a more accurate understanding (ibid.). As previously mentioned, when discussing the problem of signification in Kant, it is necessary to expand our research beyond the instances where the term Bedeutung appears, because signification in Kant only sometimes entails an investigation and curiosity into the semantic meaning of an expression. Since Kant does not sharply distinguish between two meanings, it is suggested that we would predominantly encounter not the signification we associate with Sinn but rather the word Bedeutung (ibid., p. 10).

To stand with a free people upon a free foundation. (Auf freiem Grund mitfreien Volkestehn.) Goethe, Faust II (11580) Man can, indeed,conceive,form and cary through this or that in one way or anothe. But over the event of unconealment, in which at any given time the real shows itself or withdraws, man has no control. (Der Mensch kann Zwar dieses oder jenes so oder so vorstellen, gestalten und betreiben. Allein, über die Unveborgenheit, worin sich jeweils das Wirkliche zegt oder entzieht, vefügt der Mensch nicht.) Heidegge, Die Frage nach der Tèchnik'

Without a cure in now its third decade, AIDS is a concern for both the medical and social science disciplines. Most at risk for a nationwide AIDS epidemic are developing countries, which often lack the necessary resources and knowledge to minimize the spread of the disease. There are an estimated 1500 HIV cases in Armenia, 81.5% of which occur in the 20-39 age group. Armenia's current economic and political instability, increase in sexually transmitted infections (STI), prostitution, and injecting drug use, and the alarming incidence rates in neighboring countries amplify its risk for a national epidemic. The goals of this study were to 1) determine the prevalence of sexual risk behaviors of students from five higher education institutes in Yerevan, Armenia (ages 17 to 21), 2) evaluate the HIV/AIDS knowledge base, and 3) test the feasibility of theoretical constructs when predicting risk behaviors within the cultural setting. Sexual risk behaviors, including early sexual initiation, high number of lifetime sexual partners, and frequency of casual sex were prevalent, particularly among male students. Although knowledge regarding HIV transmission through sexual activity and injecting drug use were adequate, myths regarding alternate means of virus transmission still prevailed. ix Theory of Reasoned Action (TRA)-based psychosocial variables were used to examine sexual risk behaviors of students where intentions to engage in behaviors mediated the relationship between attitudes/perceived norms and behavior. Attitudes, subjective norms (of peers, parents, and other adults), and HIV/AIDS knowledge were used to predict intentions to engage in sexual activity, accounting for 63% of the variance. Furthermore, the hypothesis that gender and sexual history would systematically influence the relative predictive values of attitudes and subjective norms was supported. Namely, attitudes and peer norms were the strongest predictors of intentions for males and non-virgins, peer norms for virgins, and parent and peer norms for females. HIV/AIDS knowledge, however, was not a significant predictor of risk behaviors in any group except for virgin males, implying that knowledge-based educational programs alone are not an effective method for prevention. The results obtained from this study provide need and sample based information for school AIDS prevention programs in Armenia. x to. william c>aui\t:i, ivi.l^.

Johann Wolfgang von Goethe brought his creative sensibility to bear on a wide range of natural phenomena. Goethe's scientific approach can also be extended to human-made artifacts.This paper examines Goethe's approach to investigating phenomena, and describes a case study in its use.

Variations et inventions Mélanges offerts à Peter Schnyder Type de publication : Collectif Directrice d'ouvrage : Collani (Tania) Résumé : Le volume réunit les contributions d'amis et collègues de Peter Schnyder, professeur de littérature à l'université de Haute-Alsace et directeur de l'ILLE. Il rend hommage à une carrière consacrée à la poésie française contemporaine, la littérature suisse et francophone, l'oeuvre d'André Gide et la traduction littéraire. Nombre de pages : 526

This essay argues that bringing Marxist and Jungian thought together can be surprisingly fruitful. While both traditions are ultimately concerned with human flourishing, they focus on different aspects of reality which would need to be combined for genuine emancipation: the social and the individual, the conscious and the unconscious, objectivity and subjectivity, modernity and ancestrality, science and spirituality. After briefly discussing divergences and convergences between the two authors, I present fragments of a Jungian-Marxian anthropology, around the depth of social struggles, the relations between ideology and archetypes, the psychic costs of capitalism, and Degrowth as the possible political project of this synthesis. If one takes human and nonhuman flourishing seriously, one can only go post-capitalist and seek to reorganize society around a slower pace, a simpler life, and more sharing and caring. The essay ends with a plea to bring back the soul to the core of radical activism.

This article analyzes the artwork of two seemingly distant contemporary artists-Toomas Altnurme and Cao Junelucidating their creative processes through the theoretical frameworks of Martin Heidegger, Sigmund Freud, and Henri Bergson. In Section 1, I offer reasons for a side-by-side examination of Altnurme's and Jun's art. In my discussion of Altnurme's art in Section 2, I argue that his process exemplifies Heidegger's view that artists must abnegate themselves in order for their creations to come into being. In Section 3, I elucidate Jun's painting in its power to decenter the usual, object-oriented, circumspection of the mind. I ground my analyses in Freud's concept of dream logic. Freud's work on dreams allows me to approach Jun's creative process as a work of translation whereby the artist translates the preconscious elements into images that wethe audiencethen see on canvas. In Section 4, where I offer a comparative examination of both artists, I rely on Bergson's articulation of the importance of intuition in order to show that both Altnurme and Jun create artworks that disclose to us the non-objective dimension of life wherein action or process and possibility take precedence over objectively existing things.

This research paper explores the complex characterization of Severus Snape in J.K. Rowling's Harry Potter series, via investigation of his personality. By identifying his exact position in the book, the research clarifies whether Snape is a hero or a villain. Furthermore, a reader can find a detailed review of Snape's actions and receive some life lessons, that this controversial character shows.

Hermann Cohen, the founding father of Marburg neo-Kantianism, is known for criticizing capitalism from a Kantian ethical perspective. Thus far, the role of the notion of humanity has been viewed as grounding the-what I shall call-'purposive-labour reading'. This interpretation suggests that Cohen aimed at a reorganization of work so that our humanity, which requires us to be treated as ends, remains intact. With the aim to better understand his usage of humanity, I contextualize the discussion of socialism and capitalism within Cohens' overall framework and situate his ideas in the context of his contemporary interlocutors. Revisiting Cohen's remarks on socialism and capitalism against the backdrop of his neo-Kantian account of ethical cognition reveals that his discussion of labour serves as an exemplar, showcasing how ethical rationality manifests in the liberal socialists' demands. I argue that his primary aim was not to prepare the ground for a prescriptive labour theory -- though this is likely to follow -- but to argue for an alternative framework to historical materialism, allowing us to perceive and interpret social practices in an ethical light.

El objetivo de este artículo es presentar una propuesta para la enseñanza y la divulgación de la física, donde se consideran el prismade Newton y la wiphala como artefactos culturales, que pueden contribuir en la indagación y a la creación de sentidos atribuidos a loscolores, desde las relaciones entre la ciencia y el arte. Se realizó un análisis documental de textos de la historia de la óptica, la historiadel arte e investigaciones sobre la wiphala y el arte indígena. Se concluye que las explicaciones sobre las relaciones entre la luz y elcolor requieren tener en cuenta el sistema observador-fuente de luz-objeto. Particularmente, el observador, visto más allá del ojocomo mecanismo que recibe la luz, es un complejo sistema visual e histórico cultural que genera sentidos de lo que “ve” que sobrepasan la percepción óptica. En esta vía, el color, abordado desde las relaciones ciencia-arte y el diálogo de saberes, es un puente entrelos conocimientos científicos y las cosmovisiones de lo...

This research set out to investigate the causes why the usage of telecommunication services in Mbale Municipality is low despite the rapidly growing coverage, services and customer base resulting in low rate of socioeconomic development. The research investigated the relationships between usage and price, service quality, service quantity and the customers' opinion on telecommunication services as a factor of development.

I am searching," says a certain stranger, in a story by Borges, "I am searching for the secret river which purifies man of deaA" ' "We cannot find it," say coimtless people to themselves, both strangers and friends. 'We cannot find this hidden river which purifies man of death." "We cannot find it, such a shame," say many to themselves. A few, though, tell us, 'We cannot find it, no big deal." The former offer us one image of death, so that wt> may live in its shadow. The latter offer us a different image of death, so that we may live by its light. Both depictions are ancient; both have carried people along. Each has its own place in the museum of the great images of life and death, but neither one of them does us much good. We will examine them both now, briefly, to set the stage for our view, the third one. At the heart of one image of death stands "destiny," an inescapable fate that is a consequence of man's very nature according to some, or of a "decree" of the Creator, according to others. Either which way, says this perception of death, it is the way of the world that "the deceased is forgotten from the heart" and there is nothing in the world that can stop this. In ancient times the essence of this view, there was already a Jewish sage, Rav, who considered this image to be in essence though not in full detail self-evident: "The deceased is not forgotten from the heart, only after twelve months" {Babylonian Talmud, Tractate Berachoth 58b). Other ancient sages not only acknowledged the truth of this view of death but declared it essential for man's existence, "otherwise man would not exisf'. 'Three phenomena were part of the plan at Creation ... and it is fitting that they should be part of the plan ...". One of them is "that the dead will be forgotten" {Babylonian Talmud, Tractate Pcsahim 54b). Put differently, in modem verse, seven dead persons say in the Israeli poet Nathan Zach's "Shiv'a [Hebrew for seven, as well as first mourning period]": 'Will remember us those who cannot forget. Our figure fades by the hour".^ They "know" that sooner or later, each of them will be forgotten from the hearts. The tendency-to forget has not passed from this world, and many take this path without even realizing it. Such is anyone who describes his attendance at another's funeral as paying "last respects", as if after the funeral there will no longer be room for respect since there will no longer be room for the person to pay respect to. Such is anyone who "bids

Geschichte und Theorie der Biologie zu fördern. Mithilfe von Veranstaltungen und Publikationen möch ten wir den wissenschaftlichen Austausch zwischen unseren Mitgliedern, Institutionen mit ähnlichen Themenschwerpunkten und jungen, interessierten Wissenschaftlern ermöglichen und so das gesellschaftliche Bewusstsein für die wissenschaftshistorischen Grundlagen unse res heutigen Verständnisses von Biologie schärfen. Insbesondere die Nachwuchsförderung liegt uns am Herzen und es freut mich, dass wir in diesem Jahr wieder unsere CasparFried richWolffMedaille vergeben können.

In the last three years 107 postmenopausal women were admitted to Obstetrics and Gynecology Department of the Marmara University Hospital with the diagnosis of "Adnexal mass". Sixty six (63.5%) of 104 adnexal masses were found to be benign tumors and 38 (36.5%) were malignant tumors. 3 tumors of non-gynecologic origin were detected in the same series. The rate of malignancy increases when the adnexal mass is greater than 5 cm. In our series, histologically epithelial tumors constituted 62.1% of benign and 92% of malignant tumors. Postmenopausal women with palpable ovaries were accepted to be under high risk for malignancy and treated as required. Surgical treatment was unavoidable for these patients and always midline incision was performed.

My paper begins with an acceptance that my engagement with any Platonic Dialogue is always, in one sense, anachronistic. In another sense, my encounter with the text is never early enough. A dilemma of translation resounds: A festival and pivotal debate about the just, where were you? The critical gravity of incommensurability of differing spacetimes and the accuracy of the sentiment put forth shall not, according to Socrates, a central interlocutor of the Republic, impede a casting of a hypothesis, a "supposing" (Brann 1997, 101;, that harbors the aim to elucidate something insightful about the Republic. Thousands of years and writers later, and I at once am in a type of "Socratic Paradox": what possibly could be left to be said? Yet, "I" as the unique subjectivity that I persist to be, can only offer my reading of the text, to question the nature and materialization of justice. So, back to (what once was) the future. dialogue. Informally, there is the continuous translation of expression and sense throughout every aspect of perception. Then there is the formal translation of written texts and dialogues to render precise meaning and generate an accessible work available to a broader audience. Translation is a labor of contention and empathy precisely due to the subjective principle-a finite subject cannot fully transcend their embodied being to grasp the absolute idea of another being. Translation is a matter of resonance that involves equanimity, patience, creativity, collaboration and animacy. Concerned with principles of the political good, and the role of philosophy as a vital disposition to render an adequate account, Plato's (375 BCE) Republic invokes dialogue as a critical form of inquiry to elucidate the nature of the just. The integrity of dialogue expressed in this account unfolds at the intersection of what Plato calls a "quarrel between philosophy and poetry" (Republic 607 b). Quite different than Plato and Socrates' successor, Aristotle's (335 BCE) acclaim in Poetics, the censorship of the poets in the Republic functions to protect the just city from zealous and defiant ideas derived from the boundless imagination. For scholar Eva Brann (1991), the position of poetry, so brilliantly practiced and so utterly undermined, is "the paradox of Platonic writings" (38). Via a critical phenomenological lens, I reinterpret the being of Piraeus, the port of Athens at which the dialogue occurs, as a palimpsestic framework (e.g.

Proponents of 'the poetic hypothesis' in Kant interpretation assume that the third Critique provides the necessary and sufficient conditions for understanding the nature of all theological discourse. This article opens with the assumption-taken from one of Kant's last works-that philosophy and theology must always remain in conflict. Then, by way of an abductive comparison of Gordon Kaufman and Adina Davidovich, I demonstrate that the poetic hypothesis leads to religious compromises that contradict this assumption. To conclude, I argue for an understanding of the motif of holism that is better able to uphold Kant's notion of conflict.