What does it mean to lead a free life? The most influential answer proposed by modern philosophy is the idea of autonomy. To lead a free life is to lead your life according to laws you have given to yourself. However, this conception of freedom seems to be in crisis. The most general worry is [β¦]. CPKP talk, followed by a discussion and reception. The event will also be available on Zoom. Request the link at sickenberger uni-potsdam. Across seemingly heterogeneous writings, Friedlander argues, Benjamin consistently explores what the natural in the human comes to, that is, how nature is transformed, actualized, [β¦].
The result is a corpus of interpretations β such as those [β¦]. One of the distinctive Kantian doctrines is that human reason has an interest to possess ultimate explanations that make everything intelligible according to principles. When uninhibited by a critique of reason these interests yield the illusory pretensions to attain theoretical knowledge about the transcendental ideas of reason, such as God, the world-whole, the soul and [β¦].
The idea of the conference is to bring together scholars who can shed light on the philosophy of nature in the epoch between XVIII and XIX century Germany, which saw classical German philosophy, romantic Naturphilosophie as well as natural sciences all embarking upon the exploration of natural phenomena.
All these philosophical movements and individual thinkers [β¦]. There will be short presentations, but the discussion will be based on written texts:. More than fifty years after his death, the legacy of Theodor W. Adorno is still highly controversial. Many see him as a philosopher of uncompromising negativity, of gnostic darkness, and also of all-encompassing, standardless criticism. According to the well-known Hegelian dictum, philosophical knowledge seeks to recognize the rationality in conditions that have already gained their full actualization: it paints Β»gray on gray.
If it is true that the mind is a socially distributed power, then the form of the mind seems to depend essentially on the structure of our social interaction. Against this background, the question arises as to what social structure characterizes the computing machines that increasingly determine our social life and behaviour.
