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Ferdinand Ebner is next to Ludwig Wittgenstein the most important Austrian philosopher of language in the 20th century. In his main work Das Wort und die geistigen Realitäten. Pneumatologische Fragmente Ebner produces a new form of anthropology, which is based on a dialogic orientated understanding of human beings. Beside his philosophical works Ebner wrote many letters and diaries. One of the 14 existing diaries is the so-called "Mohlauer Tagebuch" from the 23rd of July to the 28 th of August 1920, which is kept on the "Brenner Archiv" in Innsbruck together with the philosophical texts and the letters. In this diary Ebner writes about his stay in Mühlau, a village near Innsbruck, where he was a guest of Ludwig von Ficker for one month and which was the beginning of a long friendship with the publisher of the Brenner. Ficker, who had already published some articles of Ebner in the Brenner, printed the Fragmente 1921, two years after Ebner wrote them. In this way Ficker became the publisher, promoter and friend of Ebner. According to some passages of the diary, Ebner experienced in Ficker a kind of acceptance and security, which he did not know before. This feeling of well-being is also a part of the deep impressions of nature, which Ebner got on many walks through the surrounding of Innsbruck. Although he was a thinker, who always emphasized the meaning of the word, these impressions showed him the limits of language. Ebner's basic opinions are presentated very clearly in his meetings with different members of the Brenner-circle and in the confrontation with the intellectual movements of the time. An example are his talks with Paul Bargehr about Buddhism, who was newly rediscovered in Europe in those days. Ebner understood the good will of Bargehr, but he cannot accept Buddhism as a solution for the big problems of the Europeans. In spite of Ebners turn to Christianity some years before the diary also shows the difficulties in the relation between Ebner and the Catholic church. Of special interest is Ebner's meeting with the painter Erich Lechleitner. In front of Lechleitner's pictures he has doubts about his radical pessimism concerning art and culture.


The text of the diary is followed by a commentary, which explains the biographical, literary, philosophical, historical, etc. connections of passages in the diary. The three essays following the commentary give an overview of Ebners biographical, philosophical and cultural background. Monika Seekircher's essay includes a short biography of Ebner and describes the most important personal relations in his life as well as his intellectual developement. Richard Hörmann tries to show the connections between the diary and the Fragmente, because many entries of the diary can only be understood on the basis of the main thoughts of the Fragmente. The topic of Walter Methlagl's essay is the local cultural context, in which the diary is embedded. Special attention is given to the intellectual movements within the Brenner-circle. The numerous photos depict persons, who are mentioned in the diary, places as they then looked and the pictures by painters named in the diary. - Ferdinand Ebner (1882-1931) ist neben Ludwig Wittgenstein der bedeutendste österreichische Sprachdenker des 20. Jahrhunderts. In seinem Hauptwerk Das Wort und die geistigen Realitäten. Pneumatologische Fragmente entwickelt Ebner eine neue Form von Anthropologie, die auf einem dialogisch geprägten Verständnis des Menschen basiert. Neben seinen philosophischen Schriften verfaßte Ebner aber auch unzählige Briefe und war zudem ein intensiver Tagebuchschreiber. Das sogenannte "Mühlauer Tagebuch" vom 23.7. bis 28.8.1920 ist eines von insgesamt 14 erhaltenen Tagebüchern Ebners, welche neben dem philosophischem Nachlaß und den Briefen am Brenner-Archiv aufbewahrt werden. In diesem Tagebuch schildert Ebner seinen einmonatigen Aufenthalt bei Ludwig von Ficker in Mühlau bei Innsbruck, der der Beginn einer jahrelangen Freundschaft ist. Ficker, der bereits einige Aufsätze Ebners in seiner Zeitschrift Der Brenner publiziert hat, läßt 1921 auch Ebners bereits 1919 fertiggestellte Fragmente im Brenner-Verlag erscheinen. So wird Ficker Ebners Verleger, Förderer und Freund. Aus mehreren Tagebucheintragungen geht hervor, daß Ebner bei Ficker eine Akzeptanz und Freundlichkeit erfährt, die ihm bisher fremd waren. Dieses für Ebner so seltene Gefühl des Wohlbefindens erfährt er auch bei seinen zahlreichen Spaziergängen mit Ficker, die zu intensiven Naturerlebnissen führen, sodaß Ebner, der die Bedeutung des Wortes immer wieder betont, auch Grenzen der sprachlichen Möglichkeiten wahrnimmt. Ebners geistige Einstellung tritt ganz klar und markant in der Begegnung mit verschiedenen Persönlichkeiten aus dem Brenner-Kreis und in der Auseinandersetzung mit den verschiedenen geistigen Strömungen zu dieser Zeit hervor. So wird er z.B. in der Person von Paul Bargehr mit dem Buddhismus konfrontiert, dem gegenüber er sich wenn auch nicht verständnislos so doch skeptisch äußert. Immer wieder zeigt sich auch seine Ablehnung der katholischen Amtskirche trotz seiner erst einige Jahre zuvor erfolgten Hinwendung zum Christenturn. Besonders interessant ist Ebners Begegnung mit dem Maler Erich Lechleitner. Angesichts seiner Bilder gerät er in einen Zwiespalt mit seinem eigenen rigorosen Kulturpessimismus.

Dem Tagebuchtext folgt ein Einzelstellenkommentar, in dem biographische, literarische, philosophische, historische u.a. Anspielungen geklärt werden. Die drei Aufsätze, die an den Einzelstellenkommentar anschließen, sind als Flächenkommentar zu verstehen, d.h. sie stellen eine breitere Form der Kommentierung dar, wobei der biographische, der philosophische und der kulturelle Hintergrund Ebners aufgezeigt wird. Monika Seekircher liefert eine etwas umfassendere Kurzbiographie Ebners, wobei neben Ebners Lebensdaten auch seine wichtigsten persönlichen Beziehungen und seine geistige Entwicklung kurz dargestellt werden. Richard Hörmann versucht in seinem Aufsatz, den Zusammenhang des Tagebuchs mit Ebners Fragmenten aufzuzeigen, da sehr viele Stellen des Tagebuchs nur vor dem Hintergrund der Fragmente richtig zu verstehen sind. Walter Methlagl bettet das Tagebuch in den lokalen kulturellen Kontext ein, wobei er insbesondere auf die geistigen Strömungen im Brenner-Kreis eingeht. Das umfangreiche Bildmaterial dient der Veranschaulichung und ermöglicht somit eine konkrete Vorstellung von den im Tagebuch erwähnten Personen, den Örtlichkeiten zu dieser Zeit und von den Bildern der im Tagebuch genannten Maler.

This wide-ranging collection of essays contains eighteen original articles by authors representing some of the most important recent work on Wittgenstein. It deals with questions pertaining to both the interpretation and application of Wittgenstein's thought and the editing of his works. Regarding the latter, it also addresses issues concerning scholarly electronic publishing. The collection is accompanied by a comprehensive introduction which lays out the content and arguments of each contribution. Contributors: Knut Erik Tranøy, Lars Hertzberg, Georg Henrik von Wright, Marie McGinn, Cora Diamond, James Conant, David G. Stern, Eike von Savigny, P.M.S. Hacker, Hans-Johann Glock, Allan Janik, Kristóf Nyíri, Antonia Soulez, Brian McGuinness, Anthony Kenny, Joachim Schulte, Herbert Hrachovec, Cameron McEwen..

Wittgenstein and the relation between life and philosophy / Knut Erik Tranøy -- Trying to keep philosophy honest / Lars Hertzberg -- Remarks on Wittgenstein's use of the terms "sinn", "sinnlos", "unsinnig", "wahr", and "gedanke" in the Tractatus / Georg Henrik von Wright -- Wittgenstein's early philosophy of language and the idea of 'the single great problem' / Marie McGinn -- Peter Winch on the Tractatus and the unity of Wittgenstein's philosophy / Cora Diamond -- Wittgenstein's later criticism of the Tractatus / James Conant -- How many Wittgensteins? / David G. Stern -- Taking avowals seriously: the soul a public afffair / Eike von Savigny -- Of knowledge and of knowing that someone is in pain / P.M.S. Hacker -- Wittgenstein and history / Hans-Johann Glock -- Impure reason vindicated / Allan Janik -- Wittgenstein's philosophy of pictures / Kristóf Nyíri -- A case of early Wittgenstein dialogism: stances on the impossibility of "red and green in the same place" / Antonia Soulez -- Wittgenstein: philosophy and literature / Brian McGuinness -- A brief history of Wittgenstein editing / Anthony Kenny -- What is a work by Wittgenstein? / Joachim Schulte -- Evaluating the Bergen Electronic Edition / Herbert Hrachovec -- Wittgenstein in digital form: perspectives for the future / Cameron McEwen.

In this paper I highlight two opposing models of the notion of divine revelation: the propositional and the radical. The propositional understanding of revelation was central to theology and philosophy until the 19th century. Since then, a number of other models of revelation have emerged. I define as radical the understanding of revelation which emphasizes two features of revelation: 1) God's existence is *per se* revelatory; 2) God's revelation is *per se* self-revelation. I propose too an assessment of the notion of propositional revelation as presented by Richard Swinburne. And I offer detailed analyses of two representatives of the early understanding of divine revelation as self-revelation: the views of Bernard Bolzano and Anton Günther. Bolzano, the renowned mathematician, was also a philosopher of religion; and Günther, one of the most ingenious writers in Austrian philosophy, was not only a theologian but also a philosopher comparable to the important figures of 19th century German thought.

It is undeniable that Uros Milankovic (1800-1849) represents a significant
historical figure in Serbian philosophy. However, the general knowledge
about his biography is rather modest and obscure. Starting from the
assumption that this needs to be rectified, this article is centred on
Milankovic?s military career which span from 1825 to 1835. The aim of the
article is to provide more complete factual data from this period of his
life, as well as to determine the importance of this aspect to his overall
academic and scientific creation. Data is collected through examination of
scarcely known or entirely unknown sphere of information located in the
military records and files of Austrian military; and through assessment of
Milankovic?s personal correspondence letters and book subscriptions. The
results of the analysed data point towards a series of biographical details
that are in contrast to previous assumptions. Consequently, the article
produces new geographical locations where Milankovic was stationed,
precisely illustrates his military progress through ranks and depicts
different periods and places where Milankovic wrote his works and the
circumstances from his military life that influenced his writings. In
conclusion, the results and findings from this article alter the presumed
biographical knowledge and, therefore, represent a clear and significant
academic contribution which can also be viewed as a basis for further
research.

Austrian philosopher Heinrich Gomperz attempted to reconcile the Vienna Circle's project of a unified science with the autonomy of historical knowledge. This article situates him in the context of the ongoing reassessment of the Vienna Circle in the history of philosophy. It argues that Gomperz's synthesis of positivism with historicity was a response to difficulties raised by Rudolf Carnap and Otto von Neurath. Gomperz achieved his reconciliation via a theory of language and action that had affinities with both neo-Kantian and pragmatist thought, combining Dilthey's hermeneutics with Carnap's requirements for scientific propositions.

During his complete work, the philosopher Karl Popper criticized in a strongly way the totalitarianism of the XX century, which was lived by him directly. We do not have any doubt that nowadays, he would speak with a louder tone in front of the other bad situation in politics which is observed in the horizon ad portas of the third decade of the new millennium, that is to say the fundamentalism. Although it is true, the Austrian philosopher attacks the political totalitarian regimes with the democracy, he is also a critic of it and at the same time, being a defender to the death of dialogue, he does not doubt in putting in front of the tyranny, the principles of tyrannicide.

The article presents an attempt by one of the most interesting modern thinkers, the Austrian scientist Gerhard Oberhammer, to substantiate the possibility of a transcendental experience of meeting with God and the philosophical-hermeneutic objectification of this experience. Based on the traditions of Kant's transcendental philosophy and its hermeneutical interpretation by Karl-Otto Apel, Oberhammer also draws on the productive intentions of Karl Jaspers' con­cept of the "ciphers of the transcendent", experience as a person's being captured by Martin Heidegger and Emmanuel Levinas' hypostase. The article deals with a heuristic interpretation of these concepts for Oberhammer's explanation of the possibility of a transcendent experience as an experience of an absolute meeting of man with God. According to the Austrian philosopher and Indologist, the place of transcendent experience is the inner world of the subject, which is characterized by two main properties: depth and openness. The latter allows us to hope for the possibility of meeting with the other, but again, not outside the subject, but inside it, realizing the hidden structures of the inner world, as a world correlated with what is outside it. That is, according to Gerhard Ober­hammer, the transcendent experience of the subject can be comprehended in its two interdependent moments related to the subject's situation, namely, the mo­ment of its self-explanation and the moment of its correlation. The Austrian philosopher represents the religious subject as being in a constant self-overcom­ing of its limited isolation and finding its true essence, which implicitly contains both its depth and its correlation with the other, as its ability to accept this other into itself. The article substantiates the idea that the Austrian scientist builds his concept of religious and philosophical hermeneutics with a firm belief in its pro­ductivity and the possibility of using it for the analysis of any religion, since he focuses on universal transformations and events that occur in the life of a be­liever, regardless of the religious tradition to which he belongs.

Today, it is often forgotten that the socialist calculation debate of the 1920s and 1930s was not only about whether market societies were more economically efficient than planned ones; more crucially, Ludwig von Mises and his disciple Friedrich Hayek depicted economic planning as a threat to the moral and political order of "Western civilization." A planned economy, these early neoliberals argued, would override the "democracy of consumers" through which individuals registered their own preferences on the market and threaten individual freedom and social peace. This article argues that early neoliberal thinkers mobilized a racialized argument against economic planning, which they depicted as a threat from "the East" and a regression to a "primitive" pre-capitalist, egalitarian morality. Against this neoliberal argument, I retrieve the Austrian philosopher Otto Neurath's argument that a capitalist market economy is inherently violent and requires the suppression of non-market forms of life.

Более 60 лет назад была опубликована работа австрийского философа Карла Поппера «Открытое общество и его враги», ставшая этапной для философско-политической мысли ХХ в. В статье рассматриваются ключевые положения данной концепции и их научная значимость. Цель статьи: исследовать значение теории Поппера для формирования современной парадигмы развития международных отношений. В заключении автор приходит к выводу о том, что К. Попперу удалось предвидеть, что итогом борьбы «открытого» и «закрытого» общества станет формирование современных модификаций авторитаризма и усиления их роли в политике. ; More than 60 years ago was published by the Austrian philosopher Karl Popper's the open society and its enemies», which became a turning point for the philosophical and political thought of XX century the article considers The key provisions of the concept and their scientific significance. The purpose of this article to explore the value of Popper's theory for formation of the modern paradigm of international relations. In conclusion, the author comes to the conclusion of K. Popper been anticipated: the result of the struggle of «open» and «closed» society is shaping the modern modifications of authoritarianism and the strengthening of their role in politics.

This article ponders, for the first time, the question of whether Austrian philosopher Franz Brentano (1838-1917) influenced the development of the school of Ukrainian philosophy. It employs Anna Brożek's methodology to identify philosophers' influence on one another (distinctions between direct and indirect influence, active and passive contact, etc.); concepts of institutional and ideological conditions of this influence are also considered. The article establishes, first, that many Ukrainian academics had institutional bonds with Brentano's students, especially Kazimierz Twardowski at the University of Lviv. Second, it identifies an ideological bond between Brentano and his hypothetical Ukrainian "academic grandsons." Particularly, a comparative analysis of works on the history of philosophy of Brentano and the Ukrainian Ilarion Svientsits'kyi (1876-1956) reveals that the latter took over Brentano'sa posteriori constructive method. These results allow to draw a conclusion about the existence of Ukrainian Brentanism, that not only brings new arguments into the discussion about the tradition of and prospects for the development of analytic (scientific) philosophy on Ukrainian ground, but also opens new aspects of the modernization of Ukrainian society in general (from the end of the nineteenth century to the present day).

Celebrated today for his groundbreaking work in logic and the foundations of mathematics, Bernard Bolzano (1781-1848) was best known in his own time as a leader of the reform movement in his homeland (Bohemia, then part of the Austrian Empire). As professor of religious science at the Charles University in Prague from 1805 to 1819, Bolzano was a highly visible public intellectual, a courageous and determined critic of abuses in Church and State. Based in large part on a carefully argued utilitarian practical philosophy, he developed a non-violent program for the reform of the authoritarian institutions of the Empire, which he himself set in motion through his teaching and other activities. Rarely has a philosopher had such a great impact on the political culture of his homeland. This volume contains a substantial collection of Bolzano's writings on ethics and politics, translated into English for the first time. It includes a complete translation of the treatise On the Best State , his principal writings on ethics, an essay on the contemporary situation in Ireland, and a selection of his Exhortations, dealing with such topics as enlightenment, civil disobedience, the status of women, anti-Semitism and Czech-German relations in Bohemia. It will be of particular interest to students of central European philosophy and history, and more generally to philosophers and historians of ideas.