La orientación en los hombres. Acerca del problema de la antropología

Anthropology suffers from the dilemma that it generally speaks of human beings, whereas we are always dealing with individual human beings. It arises in the course of what Nietzsche calls the ‘death of God’: When Feuerbach replaces theology with anthropology, he embellishes the image of man, which thus becomes an ideal and a norm. Darwin, Nietzsche, and Freud, and to some extent also the philosophical anthropology of the 20th century, seek to depart from this: From the point of view of evolution, the animal human being is an ongoing experiment that overcomes every attempt to define a timeless being over the course of time. One century after Nietzsche, Luhmann deidealizes and de-normalizes ‘man’: He dissolves the apparent unity of man into three systems, the physical, the psychical and the societal system of the communication, which observe each other and react to each other without determining each other. The leeways that remain in the relationship between the systems, which are each other’s environment, can best be grasped by the concept of orientation: Everything that orients itself, whether body, consciousness or society, is an observation system that orients itself in its environment and reacts with it. There are no differences in principle between humans and animals, but only gradual and modal differences. Orientations orient themselves most strongly to other orientations; they are most helpful for each other, but also most threatening. They are individual, always have their own points of view, horizons, perspectives, clues, signs and worlds of orientation. Instead of general anthropologies, seemingly universally valid teachings about human beings in general, one must therefore begin with the orientations of individual people in relation to those of other individual people, in which there is always room for decision, even in relation to general provisions.La antropología padece el dilema de hablar del hombre en general, aunque siempre se tiene que tratar, sin embargo, con el hombre particular. Ella surge de aquello que Nietzsche denomina la ‘muerte de Dios’: cuando Feuerbach sustituye la teología por la antropología, cuida la imagen del hombre de tal manera que éste se convierte en ideal y norma. De esto buscan apartarse Darwin, Nietzsche, Freud, y también parte de la antropología filosófica del siglo 20: desde la perspectiva de la evolución, el animal humano es un constante experimento que a lo largo del tiempo trasciende todo intento de definición esencial e intemporal. Un siglo después de Nietzsche, Luhmann desidealiza y desnormativiza ‘al’ hombre: descompone la aparente unidad del hombre en tres sistemas –físico, psíquico y de comunicación de la sociedad, que sin determinarse uno al otro, se examinan y reaccionan mutuamente. Los márgenes que permanecen en la relación de los sistemas, que son entorno de uno para el otro, pueden ser concebidos de la mejor manera a través del concepto de ‘orientacion’: todo lo que se orienta, sea el cuerpo, la conciencia o la sociedad, es un sistema de observación que se orienta en su entorno y reacciona con él. Entre los hombres y los animales no existen diferencias de principio, sino solamente graduales y de modo. Las orientaciones se orientan con más fuerza en otras orientaciones. Son las más beneficiosas unas para otras, pero también las más peligrosas. Son individuales, tienen ya sus propios puntos de vista, horizontes, perspectivas, puntos de referencia, señales y mundos de orientación. En lugar de iniciar con antropologías generales y doctrinas acerca del hombre en cuanto tal, que aparentan validez general, se debe comenzar con las orientaciones de hombres particulares hacia otros hombres particulares, en las que siempre permanecen márgenes de decisión, también en contra de definiciones generales

Nietzsche on the Art of Living: New Studies from the German-Speaking Nietzsche Research

The philosophy of the art of living asks the age-old question of orienting one’s own life: ‘How can I live well?’ An art of living is always called for when people do not know what to do and how to go on, when the ways of life are no longer self-evident, when traditions, conventions, rules, and norms lose their plausibility and individuals begin to worry about themselves. The art of living and of its philosophy has a practical aim: It is not concerned with ethical principles, but with the concrete practice of people’s everyday life, with their individual and successful lives. Friedrich Nietzsche, as he often did, pushed the problem of the art of living to the extreme, making it palpable both in its dignity and in its force. For him, the modern uncertainty of human orientation caused by nihilism pointed to art and aesthetics, which, he supposed, makes life if not justifiable, at least bearable. The arts open up a multi-perspectival seeing and hearing, they experiment with alternative forms and techniques, and create the finest sensibilities for both – Nietzsche himself, with his rich forms of philosophical writing, is an outstanding example of this. The volume we present here, entails contributions of German-speaking scholars on Nietzsche and the ways of living he proposes, especially, but not alone in Dawn. The papers are selected from a book series on the common issue “Critical Art of Living,” edited by Günter Gödde, Jörg Zirfas, and others, and translated on behalf of the Foundation for Philosophical Orientation

Unified access to media metadata on the web: Towards interoperability using a core vocabulary.

The goal of the W3C's Media Annotation Working Group (MAWG) is to promote interoperability between multimedia metadata formats on the Web. As experienced by everybody, audiovisual data is omnipresent on today's Web. However, different interaction interfaces and especially diverse metadata formats prevent unified search, access, and navigation. MAWG has addressed this issue by developing an interlingua ontology and an associated API. This article discusses the rationale and core concepts of the ontology and API for media resources. The specifications developed by MAWG enable interoperable contextualized and semantic annotation and search, independent of the source metadata format, and connecting multimedia data to the Linked Data cloud. Some demonstrators of such applications are also presented in this article

Using systems medicine to identify a therapeutic agent with potential for repurposing in inflammatory bowel disease

ObjectiveInflammatory bowel diseases cause significant morbidity and mortality. Aberrant NF-κB signalling is strongly associated with these conditions, and several established drugs influence the NF-κB signalling network to exert their effect. This study aimed to identify drugs which alter NF-κB signalling and may be repositioned for use in inflammatory bowel disease.DesignThe SysmedIBD consortium established a novel drug-repurposing pipeline based on a combination of in-silico drug discovery and biological assays targeted at demonstrating an impact on NF-kappaB signalling, and a murine model of IBD.ResultsThe drug discovery algorithm identified several drugs already established in IBD, including corticosteroids. The highest-ranked drug was the macrolide antibiotic Clarithromycin, which has previously been reported to have anti-inflammatory effects in aseptic conditions. Clarithromycin's effects were validated in several experiments: it influenced NF-κB mediated transcription in murine peritoneal macrophages and intestinal enteroids; it suppressed NF-κB protein shuttling in murine reporter enteroids; it suppressed NF-κB (p65) DNA binding in the small intestine of mice exposed to LPS, and it reduced the severity of dextran sulphate sodium-induced colitis in C57BL/6 mice. Clarithromycin also suppressed NF-κB (p65) nuclear translocation in human intestinal enteroids.ConclusionsThese findings demonstrate that in-silico drug repositioning algorithms can viably be allied to laboratory validation assays in the context of inflammatory bowel disease; and that further clinical assessment of clarithromycin in the management of inflammatory bowel disease is required

15. Schuld und Rang. Nietzsches Vorschlag zur Überwindung des Schuldkomplexes

15.1. Genealogie des Schuldkomplexes 15.1.1. Genealogie der Moral als Heuristik der Not Nietzsches Frage war nicht so sehr, was Schuld, Vergebung und Sühne sind und wie mit ihnen umzugehen ist, sondern wie man überhaupt dazu kam, von ihnen zu sprechen. Er hat dazu seine eigentümliche Methode der Genealogie entwickelt. Er geht wie die gleichnamige Geschlechterforschung in die Geschichte zurück, bietet aber keine Historie – als Historie wäre seine erklärte „Streitschrift“ Zur Genealogie der Mor..

4. Darwin, Darwinismus, Nietzsche. Zum Problem der Evolution

Nietzsche gilt noch immer als Anti-Darwinist. Auch er selbst hielt sich gelegentlich dafür. Doch Nietzsche stimmte den wissenschaftlichen Prinzipien von Darwins Evolutionstheorie, auch und gerade nach heutigen Maßstäben, zu (I). Er griff sie auf, weil sie seiner Philosophie entsprachen, und er begriff sie philosophisch (III). Aber zugleich empörte er sich gegen den „Darwinismus“, wo er die Realität, die er beschrieb, zur Moral zu formulieren schien, und setzte dieser Moral seine eigene entgeg..

10. Anti-Lehren. Szene und Lehre in Nietzsches Also sprach Zarathustra

Nietzsche hat wohl rechtbehalten: „Dieses Werk steht durchaus für sich.“ (EH, Za 6) Also sprach Zarathustra wurde eines der populärsten, vielleicht das populärste philosophische Werk unserer Zeit und blieb zugleich das befremdlichste. Nietzsche scheint beides so gewollt zu haben. Er gab seinem Zarathustra den Untertitel: „Ein Buch für Alle und Keinen“. Anziehend, auf viele faszinierend wirkte zunächst die dichterische Gestalt, mit der Nietzsche herausfordernde Ansprüche verband: sie habe „gro..

Europa im Geisterkrieg

The volume unites 20 studies on Nietzsche by Werner Stegmaier, who has given strong impetus to Nietzsche's international research in the past three decades and, for eighteen years, together with Günter Abel, the Nietzsche Studies, the leading international organ of Nietzsche research. and published the monographs and texts on Nietzsche research. The studies deal with basic questions of Nietzsche's philosophy. They set (I) with its redefinition of truth and philosophy and (II) its temporalization of thinking under (III) renouncing 'reason' in the determination of man, interpret from here the (IV) anti-teachings of Nietzsche's Zarathustra, outline (V) Nietzsche's ethics for 'good Europeans' and conclude (VI) with the interpretation of Nietzsche's self-assessment as the fate of philosophy and humanity (Ecce Homo, Why I Am a Destiny 1) and an assessment of Nietzsche's future, which has started for over a century. Werner Stegmaier, born in 1946, was the founding director of the Institute of Philosophy at the University of Greifswald after the collapse of the Soviet Union and established the North and East European Forum for Philosophy, which brought the Institute of Philosophy around the Baltic Sea into new conversation with each other and there to philosophical reorientations contributed. He has worked in a variety of fields, including metaphysics and its basic concept of substance, great philosophers from antiquity to the present, the philosophical relevance of Jewish tradition, and above all to the philosophy of Nietzsche. He was always concerned with questions of First Philosophy, especially what constitutes our reality, how it is conveyed through signs and communication, how concepts exist in time and what we are dealing with in thinking. He introduced the concept of orientation as an elementary concept of philosophy and developed a comprehensive philosophy of orientation.Der Band vereinigt 20 Studien zu Nietzsche von Werner Stegmaier, der in den vergangenen drei Jahrzehnten der internationalen Nietzsche-Forschung starke Impulse gegeben und zuletzt achtzehn Jahre lang, zusammen mit Günter Abel, die Nietzsche-Studien, das international führende Organ der Nietzsche-Forschung, geleitet und die Monographien und Texte zur Nietzsche-Forschung herausgegeben hat. Die Studien handeln von Grundfragen der Philosophie Nietzsches. Sie setzen ein (I) mit seiner Neubestimmung der Wahrheit und der Philosophie und (II) seiner Verzeitlichung des Denkens unter (III) Verzicht auf ,die Vernunft‘ bei der Bestimmung des Menschen, interpretieren von hier aus (IV) die Anti-Lehren von Nietzsches Zarathustra, umreißen (V) Nietzsches Ethik für ,gute Europäer‘ und schließen (VI) mit der Interpretation von Nietzsches Selbsteinschätzung als Schicksal der Philosophie und der Menschheit (Ecce Homo, Warum ich ein Schicksal bin 1) und einer Einschätzung von Nietzsches Zukunft, die schon seit über einem Jahrhundert begonnen hat. Werner Stegmaier, Jahrgang 1946, war Gründungsdirektor des Instituts für Philosophie der Universität Greifswald nach dem Zusammenbruch der Sowjetunion und baute das Nord- und osteuropäische Forum für Philosophie auf, das Institute für Philosophie rund um die Ostsee neu miteinander ins Gespräch brachte und dort zu philosophischen Neuorientierungen beitrug. Er hat auf vielfältigen Gebieten gearbeitet, unter anderem zur Metaphysik und ihrem Grundbegriff der Substanz, zu großen Philosophen von der Antike bis zur Gegenwart, zur philosophischen Aktualität der jüdischen Tradition, vor allem aber zur Philosophie Nietzsches. Dabei ging es ihm stets um Fragen der Ersten Philosophie, insbesondere die, was unsere Realität ausmacht, wie sie durch Zeichen und Kommunikation vermittelt wird, wie Begriffe in der Zeit existieren und womit man es beim Denken zu tun hat. Er führte den Begriff der Orientierung als elementaren Begriff der Philosophie ein und entwickelte eine umfassende Philosophie der Orientierung