3,977 research outputs found
There will be no Pluralism of Forms and Ways of Life without Universalism of Principles. Interview with Karl-Otto Apel
No full textIn an interview with Karl-Otto Apel, conducted and published by Florian Rötzer in 1987, a number of issues of Apel’s transcendental-pragmatic philosophy were discussed. The interview presents what was the subject of the main debates conducted at the time by this defender of reason and rationalist tradition in philosophy, who spoke out against all radical scepticism and was known above all as a philosopher defending the thesis of the need and the possibility of providing ultimate justification. Karl-Otto Apel explains how this thesis should be understood and what the transcendental-pragmatic ultimate justification consists of. The interview also expounds what is the argument of performative self-contradiction that is used in the final justification procedure. Apel refers to the critics directed at discourse ethics, its “formalism” of Kantian provenance (critics that accuse this current of ethics that it leads to the elimination of diversity and pluralism); his critical remarks are directed at the advocates of postmodernity and postmodernism. Karl-Otto Apel defends a universalistic model of ethics and a Kantian, purely formal image of man as an image which at the same time creates conditions for cultural pluralism and free articulation of dissent, as well as for the search for consensus.W wywiadzie z Karlem-Otto Aplem, jaki przeprowadził i w roku 1987 opublikował Florian Rötzer, omówionych zostało szereg wątków rozwijanej przez Apla filozofii transcendentalno-pragmatycznej. Wywiad ukazuje, co było przedmiotem głównych sporów i dyskusji prowadzonych w owym czasie przez tego obrońcę rozumu i racjonalistycznej tradycji w filozofii, który występował przeciwko wszelkiemu radykalnemu sceptycyzmowi i znany był przede wszystkim jako filozof broniący tezy o potrzebie i o możliwości dostarczenia uzasadnienia ostatecznego. Karl-Otto Apel wyjaśnia w tym wywiadzie, jak należy tę tezę rozumieć oraz na czym polega ostateczne uzasadnienie transcendentalno-pragmatyczne. W wywiadzie wyjaśnione też zostaje, czym jest argument z performatywnej samozaprzeczalności, który wykorzystywany jest w procedurze ostatecznego uzasadniania. W swych odpowiedziach Apel odnosi się do krytyk kierowanych pod adresem etyki dyskursowej, jej „formalizmu” o kantowskiej proweniencji (krytyk zarzucających temu nurtowi etyki, iż prowadzi do likwidacji różnorodności i pluralizmu); krytyczne uwagi kieruje pod adresem rzeczników postnowoczesności i postmodernizmu. W swych wywodach Apel broni uniwersalistycznej etyki oraz Kantowskiego, czysto formalnego obrazu człowieka jako obrazu, który zarazem stwarza warunki dla kulturowego pluralizmu oraz swobodnego artykułowania niezgody, a także dla poszukiwania konsensu
Using accreditation of prior experiential learning (apel) to replace a practice placement: A controversial option?
No full textThe Accreditation of Prior Experiential Learning (APEL) is established in higher
education, but there are no studies on its use in occupational therapy. Brunel
University wanted to investigate whether APEL could enable occupational therapy
students meeting certain criteria to be exempt from the first-year practice
placement, and so devised an APEL proposal. Practice placement educators and
students were invited to give their opinion on the proposal through a questionnaire;
additionally, the students attended a nominal group discussion.
Three themes emerged from the six practice placement educators who
agreed to participate: logistics, student experience and learning opportunities.
The three students who participated valued APEL for confirming and recognising
learning from previous experience. The low response impedes establishing any
definite views on the topic, but could suggest that APEL is not a controversial
option to practice placement educators and students. Further study is required
on the adoption of APEL in occupational therapy education
Ed Ashley, Frances Warsing, H. W. Apel
No full text(l to r) Ed Ashley, Hunt. Job Corps Center, Mrs. Frances Warsing, Job center Librarian, H. W. Apel-MU Librarian, b&w. Back reads: Ed ashley, Mgr., Huntington Job Corps Center, Mrs. Frances Warsing, Job Center Librarian, H. W. Apel--MU Librarian.https://mds.marshall.edu/parthenon_photo_morgue/1214/thumbnail.jp
O direito e a filosofia pragmático-transcendental: a fundamentação da ordem jurídica a partir da ética do discurso de Karl-Otto Apel
No full textDissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências Jurídicas. Programa de Pós-Graduação em Direito.Esta pesquisa busca verificar em que medida a fundamentação pragmático-transcendental da ética do Discurso de Karl-Otto Apel é apta a justificar racionalmente a instituição do Direito, bem como verificar se os princípios morais racionais desse modelo de fundamentação são capazes de funcionar como idéias regulativas para as normas jurídicas positivas. Para atingir tal objetivo, no primeiro capítulo, procuramos destacar as bases epistemológicas da ética do Discurso de Apel a partir das duas principais transformações da filosofia transcendental kantiana promovidas por ele. Na primeira, a transformação histórico-hermenêutica, procurou-se destacar as contribuições da filosofia de Heidegger, especialmente a introdução das categorias de temporalidade e da dimensão histórica do sujeito, e de Gadamer, com as discussões acerca do compreender hermenêutico. Na segunda, a transformação semiótico-pragmática, foi dado destaque, em primeiro lugar, à transição da semântica para a pragmática da linguagem por meio da discussão da obra de Wittgenstein, em seguida, ao debate com o pragmatismo americano de Charles Peirce e à introdução do conceito de comunidade ilimitada de investigadores, e, por fim, ao desenvolvimento, a partir disso, do conceito de comunidade de comunicação e a sua importância como pressuposto transcendental das ciências sociais. Com a construção desse pano de fundo, no segundo capítulo deu-se vez à fundamentação da ética do Discurso propriamente dita. Continuando o debate acerca da racionalidade das ciências, procurou-se responder a pergunta sobre a possibilidade e a necessidade de uma ética hoje por meio da fundamentação pragmático-transcendental de um princípio ético encontrado no a priori da comunidade de comunicação. Tendo demonstrado a possibilidade de fundamentar uma ética racional na era das ciências, deu-se início à construção da arquitetônica de fundamentação da ética do Discurso dividida em uma parte A abstrativo-ideal, relativa à fundamentação de um princípio primordial do discurso que já inclui os conteúdos de um princípio moral primordial, e uma parte B histórico-factual, direcionada à aplicação das normas ideais e à problemática de uma ética da co-responsabilidade historicamente referida. Portanto, no terceiro e último capítulo, procurou-se desenvolver a problemática da ética da responsabilidade com da introdução da idéia de complementaridade do discurso moral ideal por discursos institucionais, como o Direito, que pudessem desonerar os argumentantes da auto-ajuda em situações estratégicas, assim, pôde-se fundamentar moral-normativamente o poder coercitivo do Estado de Direito. Deste modo, foram realizadas as reflexões finais no sentido de que como fundamento da ordem jurídica coercitiva temos os Direitos Humanos que, por sua vez, devem ser fundamentados a partir do princípio primordial do discurso, restando demonstrado, com isso, que o modelo de fundamentação da ética discursiva apeliana pode servir como fundamento do Direito. This research aims to verify in which way the pragmatic-transcendental foundations of Karl-Otto Apel's Discourse ethics is able to rationally justify the institution of Law, as well as verifying if the rational moral principles of this model of justification are of capable to act as regulative ideas for positive rules of law. To reach such objective, in the first chapter, we look to accentuate the epistemological basis of Apel's Discourse ethics from the two main transformations of the kantian transcendental philosophy promoted by him. In the first one, the historical-hermeneutical transformation, we tried to emphasize the contributions of Heidegger's philosophy, especially the categories of temporality and the historical dimension of the subject, as well as Gadamer's philosophy, with the discussion about hermeneutical comprehension. In the second one, the semiotic-pragmatic transformation, we draw attention, in first place, to the transition from the semantics to pragmatics by discussing the Wittgenstein's work, and, after that, to the debate with the Charles Peirce's American pragmatism and to the introduction of the limitless community of investigators, and, finally, to the development of the concept of communication community and its importance as transcendental grounding for the social sciences. With the construction of this scenario, in the second chapter we started the grounding of Discourse ethics. Continuing the discussion about the rationality of sciences, we tried to answer the question about the possibility and the necessity of an ethics today, through the pragmatic-transcendental foundations of an ethical principle found in the communication community's a priori. After we have indicated the possibility of grounding a rational ethics on the age of sciences, we began the construction of the architectonic of Discourse ethics divided in a part A, abstrative-ideal, concerning the justification of a primordial principle of the discourse that includes the contents of a primordial moral principle, and in a part B historically related, directed to the application of ideal norms and to the problems of a co-responsibility ethics historically related. Therefore, in the third and last chapter, we tried to develop the problematic one of a responsibility ethics with the introduction of the idea of complementarity between the ideal moral discourses and the institucional discourses, as the Law, that could take off the charge from the arguers from the self-support in strategical situations. Thus, we could ground moral-normatively the coercitive power of the State of Law. In this way, the final reflections were made to prove that in the grounds of the coercitive juridical order are the Human Rights, that must be grounded form a discourse primordial principle, trying to show, with this, that the foundation model of the apelian Discourse ethics can act as grounding of the Law
Apriori der Faktizität und Apriori der Idealisierung —Opazität und Transparenzmachung. Interview mit K.-O Apel und Luis Sáez Rueda
No full textLa versión alemana se mantiene aún como manuscrito.Luis Sáez Rueda ha criticado la posición mantenida por Apel en diversos artículos, entre ellos, «Fundamentación última y facticidad —un intento de argumentar “con Apel contra Apel”—», Pensamiento, vol. 50 (1994), nº 1 197, pp. 267-292; *«¿Es posible una razón crítica sin recurso a Ideas Regulativas? —El nexo entre las dimensiones reflexiva y existencial de la crítica de patologías», Isegoría, n. 1 26 (2002), pp. 257-275; «Die Spannung zwischen existenzieller und reflexiver Pathologiekritik», Deutsche Zeitschrift für Philosophie (Berlin), vol. 51 (2003), n1 6, pp. 903-1072Entrevista realizada a K.-O. Apel en 1991. La problemática fundamental gira en torno a la relación entre Facticidad e Idealidad. El autor realiza diferentes preguntas a Apel en las que se ven confrontados, en tensión, la dimensión existencial del mundo de la vida y la corporalidad, por un lado, y la dimensión ideal regulativa (racionalidad ideal pura), por otro. Luis Sáez parte del supuesto de que si la tensión entre facticidad e idealidad no se mantiene, entonces el progreso pensado por Apel constituiría una racionalización de la vida en la que las diferentes dimensiones de la existencia estarían destinadas a ser subsumidas en el juicio reflexivo y argumentativo. Apel sostiene el carácter tensional de la racionalidad.Interview with K.-O. Apel in 1991. The fundamental problem revolves around the relationship between Facticidad and Ideality. The author makes different questions Apel in which the existential dimension of the world of life and corporeality, on the one hand, and on the other hand the regulatory Ideal dimension (pure perfect rationality) are confronted, in tension. Luis Sáez assumed that if the tension between facticity and ideality is not maintained, then progress by Apel thought would be a rationalization of life in which the different dimensions of existence would be destined to be subsumed in argumentative and reflective judgment. Apel supports the tensional character of rationality
Discurso y realidad. En debate con K.-O. Apel
No full textConjunto de estudios sobre el pensamiento de Karl-Otto Apel. Incluye un artículo del autor y una entrevista realizada por Luis Sáez Rueda.Set of studies on the thought of Karl-Otto Apel. It includes an article by author and an interview by Luis Sáez Rueda
DAYA HAMBAT EKSTRAK APEL MANALAGI TERHADAP PERTUMBUHAN Porphyromonas gingivalis
No full textPenelitian ini bertujuan untuk mengetahui kemampuan ekstrak apel Manalagi
dalam menghambat pertumbuhan bakteri P. gingivalis serta konsentrasi terkecil
ekstrak apel Manalagi yang masih dapat menghambat pertumbuhan bakteri tersebut.
Jenis penelitian ini adalah penelitian eksperimental laboratoris in vitro dengan
rancangan penelitian the pre-post test only control group design. Metode uji daya
hambat yang digunakan adalah difusi paper disc. Daya hambat ditandai dengan
adanya zona hambat yaitu daerah jernih di sekeliling paper disc yang menunjukkan
terhambatnya pertumbuhan bakteri. Sampel dibagi menjadi 5 kelompok yaitu kontrol
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negatif (aquadest steril), kontrol positif (Chlorhexidine 0,2%), dan ekstrak apel
Manalagi yang terdiri dari konsentrasi 100%, 50% dan 25% dengan jumlah sampel
sebanyak 3 untuk setiap kelompok.
Hasil yang didapat dari penelitian ini bahwa ekstrak apel Manalagi
konsentrasi 100% dan 50% mempunyai daya hambat terhadap P. gingivalis dimana
hasil analisis data zona hambat ekstrak apel Manalagi konsentrasi 100% dengan
konsentrasi 50% tidak menunjukkan adanya perbedaan yang signifikan. Sedangkan
pada konsentrasi 25% tidak mempunyai daya hambat karena hasil analisis data
menunjukkan tidak ada perbedaan zona hambat yang signifikan antara kontrol negatif
dengan ekstrak apel Manalagi konsentrasi 25%. Hal ini berarti bahwa konsentrasi
50% merupakan konsentrasi terkecil ekstrak apel Manalagi yang masih mampu
menghambat pertumbuhan P. gingivalis akan tetapi daya hambatnya sama dengan
ekstrak apel Manalagi konsentrasi 100%. Terhambatnya pertumbuhan P. gingivalis
tersebut diduga karena adanya kandungan senyawa aktif yang bersifat antibakteri
pada ekstrak apel Manalagi, yaitu tannin, flavonoid, pektin, saponin dan vitamin C.
Kesimpulan yang bisa diambil berdasarkan hasil penelitian adalah ekstrak
apel Manalagi mampu menghambat pertumbuhan bakteri P. gingivalis dan
konsentrasi terkecil ekstrak apel Manalagi yang masih dapat menghambat
pertumbuhan P. gingivalis yaitu konsentrasi 50%
Memories of conversations with Karl-Otto Apel
No full textEste artículo relata los numerosos encuentros del autor con Karl-Otto Apel. Cuenta sus conversaciones en ocasiones sobre temas personales, así como sobre la influencia de Apel en el desarrollo del autor que, aun siendo un idealista objetivo, se toma muy en serio el programa transformador de la filosofía de Apel.The contribution reports the various encounters of the author with Karl-Otto Apel, their discussions, partly of personal matters, and Apel’s influence on the author, who, albeit an objective idealist, takes Apel’s program of a transformation of philosophy very seriously
Apel Kościołów w Polsce o ochronę stworzenia
No full textThe article presents the Appeal of Polish Churches for the protection of creation. It was signed the 16 January 2013 in Warsaw by heads of seven Churches belonging to the Polish Ecumenical Council and the Chairman of the Polish Bishops’ Conference of the Catholic Church. This ecumenical statement is an appeal and also a request to preserve creation as a work of God.W artykule został przedstawiony Apel Kościołów w Polsce o ochronę stworzenia, podpisany 16 stycznia 2013 r. przez zwierzchników siedmiu Kościołów należących do Polskiej Rady Ekumenicznej i przez Przewodniczącego Konferencji Episkopatu Polski. Ten ekumeniczny dokument jest apelem i prośbą o zachowanie Bożego stworzenia jako dzieła Boga
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