In der Buchreihe des "Bonn Center for Dependency and Slavery Studies" werden Monographien und Tagungsbände, die das Phänomen der Sklaverei und andere Formen asymmetrischer Abhängigkeiten in Gesellschaften untersuchen, veröffentlicht. Die Reihe folgt dabei der Forschungsagenda des BCDSS, die die vorherrschende dichotomische Vorstellung von "Sklaverei versus Freiheit" überwindet. Das Cluster hat dazu ein neues Schlüsselkonzept ("asymmetrische Abhängigkeiten") entwickelt, das alle Ausprägungen von ungleichen Dependenzen (wie etwa Schuldknechtschaft, Zwangsarbeit, Dienstbarkeit, Leibeigenschaft, Hausarbeit, aber auch gewisse Formen der Lohnarbeit und der Patronage) berücksichtigt. Dabei werden auch Epochen, Räume und Kontexte der Weltgeschichte bearbeitet, die nicht der europäischen Kolonisierung ausgesetzt waren (z.B. altorientalische Kulturen sowie vormoderne und moderne Gesellschaften in Asien, Afrika und den Amerikas).

Have you ever thought about dependencies in Asian art and architecture? Most people would probably assume that the arts are free and that creativity and ingenuity function outside of such reliances. However, the 13 chapters provided by specialists in the fields of Asian art and architecture in this volume show, that those active in the visual arts and the built environment operate in an area of strict relations of often extreme dependences. Material artefacts and edifices are dependent on the climate in which they have been created, on the availability of resources for their production, on social and religious traditions, which may be oral or written down and on donors, patrons and the art market. Furthermore, gender and labour dependencies play a role in the creation of the arts as well. Despite these strong and in most instances asymmetrical dependencies, artists have at all times found freedoms in expressing their own imagination, vision and originality. This shows that dependencies and freedoms are not necessarily strictly separated binary opposites but that, at least in the area of the history of art and architecture in Asia, the two are interconnected in what are often complex and multifaceted layers.

Religion as a form of cultural expression constitutes a critical element in the relationship between Germany and India. The discovery of Indian traditions in Germany and re-interpretations of those traditions in India fueled not only new theological and philosophical explorations, but also extensive innovations in the fields of music, dance, bodily experience, and political intervention. Seeking to uncover the enfolding of colonial thought structures through presentations of the Self, while placing them in the context of global colonial value chains that connected the peripheries with the centre, this interdisciplinary volume addresses India through the lens of an entangled relationship. Adopting the position that the acceleration of communication, technical development, and colonisation locally triggered re-interpretations of the religious sphere, This volume takes a look at the period from 1800 to the end of National Socialism, tracing the strands of an Indo-Germanic religion in the making as it goes along. A special emphasis is placed on the artistic expressions of religious experience including re-enactments of musical compositions and dance configurations, which were created to embody India in Germany. This is an open access book.

In this volume, we approach the phenomenon of slavery and other types of strong asymmetrical dependencies from two methodologically and theoretically distinct perspectives: semantics and lexical fields. Detailed analyses of key terms that are associated with the conceptualization of strong asymmetrical dependencies promise to provide new insights into the self-concept and knowledge of pre-modern societies. The majority of these key terms have not been studied from a semantic or terminological perspective so far. Our understanding of lexical fields is based on an onomasiological approach – which linguistic items are used to refer to a concept? Which words are used to express a concept? This means that the concept is a semantic unit which is not directly accessible but may be manifested in different ways on the linguistic level. We are interested in single concepts such as ‘wisdom’ or ‘fear’, but also in more complex semantic units like ‘strong asymmetrical dependencies’. In our volume, we bring together and compare case studies from very different social orders and normative perspectives. Our examples range from Ancient China and Egypt over Greek and Maya societies to Early Modern Russia, the Ottoman Empire and Islamic and Roman law.

Martin Heidegger held Plato responsible for inaugurating the slow slide of the West into nihilism and the apocalyptic crisis of modernity. In this book, Gregory Fried defends Plato against Heidegger’s critiques. While taking seriously Heidegger’s analysis of human finitude and historicity, Fried argues that Heidegger neglects the transcending ideals that necessarily guide human life as situated in time and place. That neglect results in Heidegger’s disastrous politics, unhinged from a practical reason grounded in the philosophical search from a truth that transcends historical contingency. Thinking both with and against Heidegger, Fried shows how Plato’s skeptical idealism provides an ethics that captures both the situatedness of finite human existence and the need for transcendent ideals. The result is a novel way of understanding politics and ethical life that Fried calls a polemical ethics, which mediates between finitude and transcendence by engaging in constructive confrontation with both traditions and other persons. The contradiction between the founding ideals of the United States and its actual history of racism and slavery provides an occasion to discuss polemical ethics in practice.

In present times, certain fields of science are becoming aware of the necessity to go beyond a restrictive specialization, and establish an open dialogue with other disciplines. Such is the case of the approach that neuroscience and philosophy are performing in the last decade. However, this increasing interest in a multidisciplinary perspective should not be understood, in our opinion, as a new phenomenon, but rather as a return to a classical standpoint: a proper understanding of human features –organic, cognitive, volitional, motor or behavioral, for example– requires a context that includes the global dimension of the human being. We believe that grand neuroscientific conclusions about the mind should take into account what philosophical reflection has said about it; likewise, philosophers should consider the organic constitution of the brain to draw inferences about the mind. Thus, both neuroscience and philosophy would benefit from each other’s achievements through a fruitful dialogue. One of the main problems a multidisciplinary group encounters is terminology: the same term has a different scope in various fields, sometimes even contradictory. Such is the case of habits: from a neuroscientific perspective, a habit is a mere automation of an action. It is, therefore, linked to rigidity and limitation. However, from a classical philosophical account, a habit is an enabling capacity acquired through practice, which facilitates, improves and reinforces the performance of certain kind of actions. From neuroscience, habit acquisition restricts a subject’s action to the learnt habit; from philosophy, habit acquisition allows the subject to set a distance from the simple motor performance to cognitively enrich the action. For example, playing piano is a technical habit; considering the neuroscientific account, a pianist would just play those sequences of keystrokes that had been repeatedly practiced in the past. However, according to the philosophical perspective, it would allow the pianist to improvise and, moreover, go beyond the movements of their hands to concentrate in other features of musical interpretation. In other words, a holistic view of habits focuses on the subject’s disposition when facing both known and novel situations. We believe neuroscience could contribute to achieve a deeper understanding of the neural bases of habits, whose complexity could be deciphered by a philosophical reflection. Thus, we propose this Research Topic to increase our understanding on habits from a wide point of view. This collection of new experimental research, empirical and theoretical reviews, general commentaries and opinion articles covers the following subjects: habit learning; implicit memory; computational and complex dynamical accounts of habit formation; practical, cognitive, perceptual and motor habits; early learning; intentionality; consciousness in habits performance; neurological and psychiatric disorders related to habits, such as obsessive-compulsive disorder, stereotypies or addiction; habits as enabling or limiting capacities for the agent

Theories of justice often fixate on purely normative, abstract principles unrelated to real-world situations. The philosopher and theorist Axel Honneth addresses this disconnect, and constructs a theory of justice derived from the normative claims of Western liberal-democratic societies and anchored in morally legitimate laws and institutionally established practices. Honneth’s paradigm—which he terms “a democratic ethical life”—draws on the spirit of Hegel’s Philosophy of Right and his own theory of recognition, demonstrating how concrete social spheres generate the principles of individual freedom and a standard for what is just. Using social analysis to re-found a more grounded theory of justice, he argues that all crucial actions in Western civilization, whether in personal relationships, market-induced economic activities, or the public forum of politics, share one defining characteristic: they require the realization of a particular aspect of individual freedom. This fundamental truth informs the guiding principles of justice, grounding and enabling a wide-ranging reconsideration of its nature and application.