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Preliminary material /Editors Perspektiven der Philosophie -- TRAUERANSPRACHE FÜR WIEBKE SCHRADER Freitag, 14. Dezember 2007 /Leonhard G. Richter -- DER MENSCH IN SEINER MITTE Zum, philosophischen Werk Wiebke Schraders /Martina Scherbel -- DAS TRAGISCHE ALS LEBENSBEJAHENDE METAPHER, Zu Nietzsches metaphysischer Ästhetik der Geburt der Tragödie /Georges Goedert -- VERGELTUNG ALS METAPHER FÜR IRRTUM UND WAHRHEIT IM BUCH IJOB /Christian Fernandes -- NICHTS ALS DIE NACKTE WAHRHEIT?, Überlegungen zu einer Metaphorologie des Unbegrifflichen /Edgar Früchtel -- KUNST, DICHTUNG, SCHÖNHEIT, Zur Ästhetik der Geschichtsschreibung /Kurt Mager -- DER 'SENSUS COMMUNIS' IN KANTS THEORIE DER URTEILSKRAFT, Zu einem Problem am Rande der Kantischen Kritik und seinen Implikationen /Harald Seubert -- "DAS INNERE UND DAS ÄUSSERE": Kant als kritischer Erbe der dogmatischen Schulphilosophie /Andree Hahmann -- DIE DIKE IST DIE TOCHTER DER AIDOS, Scham als ethischer Grundbegriff /Jürgen-Eckardt Pleines -- "… DAS MEISTE NÄMLICH / VERMAG DIE GEBURT", Über die Räumlichkeit des Daseins oder: Phänomenologie als Natologie /Artur R. Boelderl -- SEIN, ERSCHEINUNG UND EXISTENZ, Ontologiekritik als Problem bei Martin Heidegger, Emmanuel Levinas und Heinrich Barth /Christian Graf -- DAS MENSCHLICHE UN-TIER ZWISCHEN WISSEN UND SINN /Paul Janssen -- Erwin Schadel (Hrsg.): JOHANN AMOS COMENIUS – ANTISOZIANISCHE SCHRIFTEN, Deutsche Erstübersetzung (Schriften zur Triadik und Ontodynamik, Band 25), Frankfurt/Main u.a. 2008, 3 Teile, 1272 S. /Andreas Lischewski -- László Tengelyi: ERFAHRUNG UND AUSDRUCK, Phänomenologie im Umbruch bei Husserl und seinen Nachfolgern, (Phaenomenologica, Band 180), Dordrecht: Springer 2007, 377 S. /Thiemo Breyer -- PHILOSOPHISCHE PUBLIKATIONEN /Wiebke Schrader -- Mitarbeiterliste 2008 /Editors Perspektiven der Philosophie -- Redaktion: PERSPEKTIVEN DER PHILOSOPHIE /Neues Jahrbuch -- PERSPEKTIVEN DER PHILOSOPHIE /Neues Jahrbuch.

The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

Gaston Bachelard (1884-1962), French philosopher, followed a period of ruptures, that is, of conceptual and methodological changes in contemporary physics. He is one of several thinkers who presented important reflections for the understanding of contemporary atomistics. This article highlights the main philosophical reflections of Gaston Bachelard about the foundations of quantum mechanics. For that, it uses important concepts of its epistemology without which its ideas become incomprehensible. Thus, this work highlights how this science breaks with traditional scientific and philosophical ideas in the first half of the 20th century by presenting a new object of knowledge, namely, the quantum corpuscles. Furthermore, in order to characterize the philosophy of bachelardian quantum physics, according to the author, the nature of atomic particles stands out, as the scientific activity of this science in the creation of new phenomena is emphasized and its rationalism applied as philosophy is emphasized best suited to the new physics. Finally, it is emphasized in this work that Bachelard's ideas are different from other interpretations of quantum mechanics.

In this article we intend undertake a reading of ancient judaism, or veterotestamentary, in some of its main aspects, in contrast to the Machiavellian view of the role of religion in the organization and expansion of the State. The first step of this enterprise will be given by exposing the founding and delineanting features of the ancient Jewish tradition, especially in the books that make up the so-called Old Testament, demonstranting the using of religion in the ordination and expansion of the State, as well as in the formation of the individual. In a second moment we will demonstrate how to create a new Jewish tradition, influenced and influential on the ancient Greek world, early in the Christian era which will be assimilated and explored in its mystical bias in Renaissance humanism. This Hellenistic Judaism tradition will be best known and assimilated in the European erudite circles of the Renaissance. Finally, we will try to demonstrate how the constitutive features of ancient Judaism, to the detriment of Hellenistic Judaism, can be read in the light of Machiavellian description of the role of religion in the organization and expansion of the State and the formation of the individual.

Religious issues permeate the whole Rawlsian work. The problem is to know how people with different religious understandings can come to overlapping consensus. The solution to the problem of how political legitimacy can be achieved, despite religious conflict, and how, between citizens of different faiths, political justification can be pursued without reference to religious conviction is related to the idea of ​​public reason.

A sociedade israelense constitui um exemplo interessante de religião da política, ou seja, um exemplo de como a dimensão política de uma sociedade pode adquirir um aspecto religioso próprio, assumindo um caráter de sacralidade. No início da experiência sionista acentua-se em Israel a religião do trabalho, a construção de um calendário cívico, a formação de uma nova identidade nacional. A partir da metade dos anos 1970, outros fatores prevalecem: a memória da Shoah, a construção de lugares do martírio nacional, o mito da resistência até o último homem. Chama-se a atenção, neste ensaio, para os percursos de uma sociedade civil que sente a necessidade de reescrever os contornos de sua identidade e remodelar a memória pública, pensando em si mesma como comunidade nacional. ; Israeli society constitutes an interesting example of the religion of politics, that is, an example of how the political dimension of a society may acquire a religious aspect of its own and assume a sacred character. In the beginning of the Zionist experience, the religion of labor, the construction of a civic calendar and of a new national identity gained importance. From the mid 1970's on, other factors have prevailed. They are: memories from the Ha-Shoah, the construction of national martyrdom sites, and the myth of resistance until the last man. In this essay, the tracks taken by a civil society that feels the necessity of redefining the contours of its identity and remodeling its public memory, considering itself a national community, are emphasized.

The original forms of social organisation show the close interdependence between political and religious systems. The religious pregnancy attributed to the phenomenon of nationality is part of that scenery of genealogical proximity between the political and the religious. The founding myths through which nationalities legitimize and consecrate themselves are just one of the various ways of conferring religious dimension to the national reality. Being a creation of modern times, the national spirit follows and spreads at the same time that the process of secularization of the already been designated. ; As formas originárias de organização social mostram a estreita interdependência entre sistemas políticos e sistemas religiosos. A pregnância religiosa atribuída ao fenómeno da nacionalidade insere-se nesse cenário de proximidade genealógica do político e do teológico. Os mitos fundadores com que as nacionalidades se legitimam e sacralizam são apenas uma das várias maneiras de conferir dimensão religiosa à realidade nacional. Sendo uma criação dos tempos modernos, o espírito nacional acompanha e difunde-se ao mesmo tempo que se intensifica o processo de secularização da sociedade ocidental. Assume, de modo paradoxal, o estatuto de "Deus da Modernidade" como já foi designado.