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Throughout the humanities, greater attention is being paid at present to the category of translation. More than ever before, the tradition al understanding of translation as the (philological and linguistic) translation of text and language is being expanded upon. Increasingly, translation is being spoken about as cultural translation. Yet often the use of this term is merely metaphorical, or even downright inflationary.
In post-Kantian idealist aesthetics, at the very latest, literature and philosophy come to rival each other as producers of "history" At this point, philosophy takes it upon itself to "adopt" art and literature, treating the image as an object upon which to lavish the philosophical "labor of the concept" and explicitly asserting the primacy of concept over image. This objectivation of the image by the concept, however, goes hand in hand with the attempt to cover up and efface the poetic act that underlies the paradigm of "history," an act that had still informed the older, premodern meaning of the concept and had been conspicuously retained and reflected in the modern literary genre of historical drama. I therefore wish to propose that the origin of the logocentric discourse of history is to be found in Hegel's philosophy of art. In the first part of my essay, I will accordingly set out to reconstruct Hegel's effacement of the poetic origin of "history" by jointly examining his aesthetics and his philosophy of history. In the second part, I will confront Hegel's logocentric approach with a reading of Goethe's historical drama Egmont that exposes the poetic origin of "history" and thereby offers an alternative to Hegel's logocentrism.
In this paper, I analyse the reciprocal social influence on investment decisions within an international group of roughly 2,000 mutual fund managers who invested in companies in the DAX30. Using a robust estimation procedure, I provide empirical evidence that the average fund manager puts 0.69% more portfolio weight on a particular stock, if his peers on average assign a weight to the corresponding position which is 1% higher compared to other stocks in the portfolio. The dynamics of this influence on the choice of portfolio weights suggest that fund managers adjust their behaviour according to the prevailing market situation and are more strongly influenced by others in times of an economic downturn. Analysing the working locations of the fund managers, I conclude that more than 90% of the magnitude of influence stems from the social learning. While this form of influence varies much over time, the magnitude of influence resulting from the exchange of opinion is more or less constant.
With this paper, I propose a simple asset pricing model that accounts for the influence from social interaction. Investors are assumed to make up their mind about an asset's price based on a forecasting strategy and its past profitability as well as on the contemporaneous expectations of other market participants. Empirically analysing stocks in the DAX30 index, I provide evidence that social interaction rather destabilises financial markets. At least, it does not have a stabilising effect.
An analyst who works in Germany is more likely to publish a high (low) price target regarding a DAX30 stock if other Germany based analysts are also optimistic (pessimistic) about the same stock. This finding is not biased by the fact that DAX30 companies are headquartered in Germany. In times of bull markets, price targets of analysts who regularly exchange their opinion are higher correlated compared to other analysts. This effect vanishes in a bearish market environment. This suggests that communication among analysts indeed plays an important role. However, analysts’ incentives induce them not to deviate too much from the overall average during an economic downturn.
The Sino-Tibetan language family enshrines the migratory histories of many East Asian populations, including the Chinese, Tibetans, and Burmese. Its history is intimately associated with Neolithic and Bronze Age developments in China itself, and today it is one of the major world language families in terms of population numbers.
This paper argues that long-standing problems in the analysis of Chinese, such as the question of word classes and grammatical relations, can be resolved, or actually done away with completely, if we take a constructionist approach in the analysis. This means the constructions are taken as basic, so we only need to look at the propositional functions of elements in the construction (referential, modifying, or predicative), and do not need to posit global categories such as word classes and grammatical relations.
This contribution outlines the evolutionary history of aesthetic illusion, drawing on both its biological and its cultural evolution. Unlike other 'biocultural' accounts of human behaviour, however, the present considerations strictly distinguish between these two processes by resorting to the system-theoretical reformulation of evolutionary theory as offered by Niklas Luhmann. After introducing the theoretical framework, two core elements of aesthetic illusion are described as biological predispositions: the ability to become 'illuded' (as deriving from a biological adaptation for play behaviour in mammals) and the ability to take an interpretive, quasi-communicative attitude toward artifacts (which might be a by-product of the human capacity for symbolic cognition). Particular emphasis is given to the competency for cognitive metarepresentation which emerged together with play and other capacities in fundamentally intelligent animals, and which, in combination with the evolution of language in the human species, has developed into a complex cognitive apparatus called 'scope syntax' by Leda Cosmides and John Tooby. In the last part of the present article several cultural processes are pointed out which have influenced the cultural concepts that, as a cognitive 'scope' tag, guide the experience of aesthetic illusion, the most important among them being the idea of autonomous art as brought about in Western modernity.