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The Second World War, the first war ever that could only be waged on a truly global scale due to technical progress and not due to a new dimension of aggressiveness or conquest, it brought forth the NEW WORLD with forces and possibilities that upgraded a few to "gods" and degraded the remainder of homo sapiens to "simple human beings," regardless of whether they consider themselves free or exploited, i.e. slaves who have to feed or even protect others by risking their lives. After the end of World War II, Germany was "domesticated" by the Allies, just as an evolutionary unit is normally suppressed by those species that are "better suited" in the natural selection process. In the article, I use an evolutionary approach to correctly classify the work "Finis Germaniae" published in the current issue and to illustrate Germany's transformation within Eurasia as a social "species" subject to evolution.

The main assumption of this book is that Locke's methaphysical considerations spread throughout his works build a coherent metaphysical theory about the essence of things. Contrary to prevalent opinions, Locke thereby proves to be a philosopher who not only criticised the metaphysical systems of the late scholasticism, but also advanced them in a very interesting way.

The critical edition of the complete works of the theologian and philosopher of religion Ernst Troeltsch (1865-1923) is inaugurated by this edition of a classic text. In the work 'Die Absolutheit des Christentums und die Religionsgeschichte' the theological and philosophical debate about the absolute validity of Christianity is joined with the question of value judgments in modernity, a question that has greatly agitated the cultural sciences since the beginning of the twentieth century. The work on absoluteness, the first and second editions of which are published here for the first time together with handwritten additions by Ernst Troeltsch, gives significant testimony to a constructive historicism that is aimed at establishing universally valid norms in the cultural comparison of religions, while acknowledging the individual forms of historical life. At the end of the twentieth century, the posing of the problem as developed by Troeltsch is of new global relevance in the debates of theology, the study of religion, history, and sociology.