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Highlights
• Parents with and without migration background differ in educational knowledge.
• Parents with migration background have less educational knowledge on average.
• Variations in educational knowledge by immigrant groups.
• Social and cultural resources are central to explaining knowledge differences.
• Acculturation strategies prove to be of little relevance.
Abstract
Although extant research persistently highlights the importance of information for educational decision-making, better understanding the existence of, and the underlying reasons for, informational differences between immigrant and non-immigrant parents is important. This study examines the differences in the level of information between immigrant and non-immigrant parents of third graders just before they make probably their most important educational decision in the German education system. We draw on approaches highlighting the importance of resources and parents’ acculturation to explain the informational differences between immigrant and non-immigrant parents. Employing linear regression and probability models on data from the National Educational Panel Study in Germany (N = 3961), we demonstrate that all immigrant groups, particularly those from Turkey, the former Yugoslavia, the Middle East, and northern Africa, are significantly less informed than parents without own immigration experience. This result is evident both in our overall test and in various domains of the test, which analyze different aspects of information relevant to parents’ educational decision-making. Furthermore, different endowments with social and cultural capital largely explain the informational differences between parents with and without an immigrant background. In contrast, different acculturation strategies are almost negligible in explaining the differences in the level of information. Our findings provide important insights for research on migration-related inequalities in educational decision-making and for developing interventions to improve migrant parents’ ability to make well-informed and thus intended educational decisions.
The aim of this paper is to take a fresh look at a discussion about the distinct existences argument that took place between David Armstrong and Frank Jackson more than 50 years ago. I will try to show that Armstrong’s argument can be successfully defended against Jackson’s objections (albeit at the price of certain concessions concerning Armstrong’s view on the meaning of psychological terms as well as his conception of universals). Focusing on two counterexamples that Jackson put forward against Hume’s principle (which is central to Armstrong’s argument), I will argue that they are either compatible with Hume’s principle, or imply a false claim. I will also look at several other considerations that go against Hume’s principle, such as, for example, Kripke’s origin essentialism and counterexamples from aposteriori necessity.
I will argue for a novel variant of the knowledge norm for practical reasoning. In Sect. 2, I will look at current variations of a knowledge norm for practical reasoning and I will provide reasons to doubt these proposals. In Sects. 3 and 4, I develop my own proposal according to which knowledge is the norm of apt practical reasoning. Section 5 considers objections. Finally, Sect. 6 concerns the normativity of my proposed knowledge norm and its significance.
Inhalt:
Widmung
1-37 I. Kapitel: Die Abhebung der ästhetischen von der moralischen Deutung der Kunst
38-64 II. Kapitel: Die Systematik der Künste
65-71 Zwischenbemerkung: Über das ästhetische Verhalten, den Wahrheitsgehalt der Kunst und die ästhetischen Kategorien
72-96 III. Kapitel: Die Geschichtsphilosophie der Kunst
97-111 IV. Kapitel: Die Wandlung in der Auffassung der Kunst von der "Geburt der Tragödie" bis zu "Menschliches - Allzumenschliches"
113-114 Literaturverzeichnis
Lebenslauf
Die Magisterarbeit in ein Beitrag zur Weiterentwicklung neuzeitlicher Subjekt- und Emanzipationstheorien. Im ersten Schritt werden die Grundkonzepte aus Baruch de Spinozas Ethik dargestellt und ihre Rolle fuer die Ideologietheorie Louis Althussers analysiert. Auf Grundlage dieser Analyse werden Grenzen der Subjekt- und Ideologietheorie Altussers aufgezeigt und der Versuch unternommen sie unter Zugriff auf spinozistische Begigriffe zu ueberwinden. Eine zentrale Rolle spielt hierbei die Perspektive auf den Menschen als körperliches, emotionales und begehrendes Wesen.
Eine Frage des Blickwinkels : der Rechtsphilosoph Stefano Bertea forscht als Marie-Curie-Stipendiat
(2015)
In Krisenzeiten suchen Menschen nach einem Zeichen der Hoffnung. Hoffnung steht auch im Zentrum der Forschung von Claudia Blöser. Ein Gespräch mit der Philosophin über die Beziehung zwischen Hoffnung, Wissen und Angst und darüber, warum das Konzept der radikalen Hoffnung in einer Krisensituation hilfreich sein kann.
Este texto é uma resposta ao texto de Fernando de Moraes Barros, intitulado “Ontologia coercitiva da obra de arte: Adorno contra Heidegger”. Em linhas gerais, trata-se de um exame do funcionamento interno do texto “A origem da obra de arte”, de Heidegger. Assume-se a coexistência de dois eixos no texto de Heidegger, um crítico, compatível com o pensamento de Adorno, e outro ontológico, incompatível com a reflexão de Adorno sobre a arte.
The concept of the political in Carl Schmitt’s works is not only defined by the distinction between friend and enemy, but also by the criterion of breaching the rules in a normatively unbound act of decision. According to Schmitt, this decision is, however, not arbitrary, but provoked by the necessity of a historical situation. This aspect of necessity calls the freedom of the decision into question and leads to tensions within Schmitt’s theory of the political. More explicitly than in Schmitt’s political and legal writings, this conflict between freedom and necessity is exposed in his theory of tragedy. In a reading of his book Hamlet or Hecuba, published in 1956, I will show, in a first step, how the act of breaching the rules is not external to normativity, but occurs from within normativity itself. It is the act of self-breaching – of breaking the rules of its own genre – by which, according to Schmitt, modern tragedy is defined. This breach, however, is compelled by the necessity of a real, i. e. extraliterary, event. In a second step, I will expound on how this idea of self-breaching, which also characterises Schmitt’s understanding of the political, leads to a loss of decision which not only questions his idea of sovereignty, but also topples his concept of the political.
A decorated pair of trousers excavated from a well-preserved tomb in the Tarim Basin proved to have a highly informative life history, teased out by the authors – with archaeological, historical and art historical dexterity. Probably created under Greek influence in a Bactrian palace, the textile started life in the third/second century BC as an ornamental wall hanging, showing a centaur blowing a war-trumpet and a nearly life-size warrior of the steppe with his spear. The palace was raided by nomads, one of whom worked a piece of the tapestry into a pair of trousers. They brought no great luck to the wearer who ended his days in a massacre by the Xiongnu, probably in the first century BC. The biography of this garment gives a vivid glimpse of the dynamic life of Central Asia at the end of the first millennium.
Säkularisierung und die Souveränität der Moderne. Ein Kommentar zur Agamben-Lektüre Jürgen Mohns
(2014)
Problém tolerance se v posledních desetiletích v kontextu procesů globalizace a integrace národnostních menšin jeví jako jeden z klíčových problémů politické teorie. Autorem jedné z nejvlivnějších současných teorií tolerance je pak bezpochyby člen „čtvrté generace“ frankfurtské školy Rainer Forst. Článek předkládá kritickou recepci jeho teorie, lze ho ovšem zároveň chápat jako prostředek k získání obecné systematické a normativní orientace ve struktuře komplexní problematiky tolerance, která v současnosti významně rezonuje ve veřejném prostoru. Výklad za pomoci historických příkladů osvětluje Forstovo rozlišení pojmu a pojetí tolerance a následně se věnuje originálnímu normativnímu ospravedlnění tolerance, s důrazem na Forstem předložená řešení s tímto pojmem spojených paradoxů. Následuje kritické zhodnocení Forstovy argumentace, které poukazuje mimo jiné na obtíže vyplývající z Forstovy návaznosti na tradici liberalismu a konstruktivismu, a tím se dotýká problémů ležících v základech nejen Forstova myšlení, ale v základech těchto myšlenkových směrů vůbec.
This essay presents contributions by Jürgen Habermas and Paulo Freire for the constitution of critical-reflexive subjects and the implications in the teaching-research-extension processes in the field of Organizational Studies. We show that intersubjectivity and dialogicity are conditions for the understanding between subjects and it is precisely through these conditions that the subjects are constituted, in a process that is dialogical, pedagogical and political. Freire and Habermas offer elements to deconstruct dominant instrumental logic and provide the basis for the reconstruction of unprecedented-viable possibilities of ways of organizing and managing. Therefore, this article highlights the importance of Organizational Studies to broaden the focus of teaching-research-extension possibilities and directs them to a communicative and dialogic engagement, beyond the borders of universities. This reconstruction indicates that researchers participate in different public arenas, debate and build public problems, processes of resistance, visibility, and dramatization of problematic issues. Observing the contributions of Freire and Habermas, Organizational Studies as a field cannot be limited to developing a critique, from a distant point of view: it is necessary to co-participate, co-act, co-operate and co-construct with its public.
Este artigo apresenta contribuições de Jürgen Habermas e Paulo Freire para a constituição de sujeitos crítico-reflexivos e suas implicações nos processos de ensino/pesquisa/extensão no campo dos Estudos Organizacionais. Mostramos que intersubjetividade e dialogicidade são condições para o entendimento entre sujeitos e é justamente por meio delas que ocorre sua constituição em um processo que é dialógico, pedagógico e político. Freire e Habermas oferecem elementos para desconstruir a lógica instrumental dominante e fornecem bases para a reconstrução de possibilidades inéditas/viáveis de formas de organizar e gerir. A partir disso, este artigo destaca a importância dos Estudos Organizacionais ampliarem o foco das possibilidades de ensino/pesquisa/extensão e direciona-os para um engajamento comunicativo e dialógico, ultrapassando as fronteiras das universidades. Essa reconstrução indica aos pesquisadores que participem de diferentes arenas públicas, do debate e da construção de problemas, em processos de resistência, da visibilidade e dramatização de questões problemáticas. Nos caminhos de Freire e Habermas, os Estudos Organizacionais não podem apenas desenvolver uma crítica à distância: é preciso coparticipar, co-agir, co-operar e coconstruir com os públicos em que se engajam.
En este artículo se examina la aceptabilidad de las acciones wrongful birth (WB) a partir de la teoría discursiva del derecho de Jürgen Habermas. Inicialmente, se describe el alcance que tienen hoy diversas pruebas genéticas para informar decisiones reproductivas. En un segundo momento, se delimitan reclamaciones judiciales presentadas en ordenamientos jurídicos que admiten la interrupción voluntaria del embarazo (IVE), debido a afectaciones en el embrión y el feto que no fueron conocidas por los padres por no seguirse la lex artis ad hoc en el diagnóstico preconceptivo, preimplantatorio y prenatal. En tercer lugar, se explican los puntos con base en los cuales Habermas, en debate con Thomas McCarthy, propone la evaluación de la legitimidad de normas y fallos judiciales en términos de discursos de fundamentación y aplicación. Finalmente, se plantean las consecuencias que surgen de estos argumentos para valorar la admisibilidad de este tipo de demandas.
According to Benjamin and Foucault, calling something into question is not just a precondition of critical practice but its very realisation. The effect of critique depends on how a question is asked. An inaccurately posed question supports what it aspired to criticise. Critical practice thus involves a critique of allegedly critical questions. In their critique of power and violence, Foucault and Benjamin expose the moment in which a critical question becomes uncritical and subsequently seek its critical transformation. In Foucault, this movement is identical with "desubjugation", and in Benjamin, with "revolution". A revolutionary resoluteness in raising critical questions, however, can turn out to be decisionistic and uncritical itself. In this paper I reconstruct the struggle for an accurate critical question in Benjamin and Foucault and address how the dialectical turn into uncritical action might be avoided.
The «spirit of the laws» is, as a concept, an answer to a problem of the laws. Regarding modern law, this problem is about unity: How can the manyness of the laws be coherent in one legal order? In my paper, I reconstruct three different models which establish unity as relational (Montesquieu), absolute (Kelsen), and interruptive (Schmitt). The interruptive model connects an aspect of the first with an aspect of the second model insofar it conceives unity as heterogeneous (related to something different) and nonetheless immanent (a unity in itself). As such, unity has to be thought of as a process or an activity. Schmitt’s account of this activity, however, leads to problematic consequences because it separates the activity from the norms and denies the political and democratic dimension of the laws; as a result, the difference between law and violence vanishes. Against this background, I argue for a different understanding of the immanent heterogeneity of the unity (and accordingly of what is called «spirit of the laws»). In this perspective, the spirit of the laws does no longer appear as the solution for the problem of the laws, but becomes the starting point of their critical investigation.
Wenn die Bedrohung, wie im Fall des Virus, als natürliche Gegebenheit auftritt, kommen leicht auch die Maßnahmen, um ihn zu beseitigen, als natürliche, d.h. fraglos vorgegebene Maßnahmen in Betracht. Eine Gefahr liegt hier darin, von einer Natürlichkeit des Zwecks auf die Natürlichkeit der Mittel zu schließen. Dass die Maßnahmen aber nicht natürlich gegeben, sondern politisch entschieden sind, muss demgegenüber im Blick bleiben.
Hegels Nützlichkeit
(2021)
In der gegenwärtigen Corona-Krise erscheinen die Entstehung der Krise – die Verbreitung der Krankheit Covid-19 zur Pandemie – und die Bewältigung der Krise – die rechtlichen Einschränkungen und Maßnahmen – scharf getrennt. Die Entstehung der Krise geht auf ein Stück Natur zurück, auf ein für Menschen bedrohliches Virus. Die Bewältigung der Krise geht mit staatlichem und gesellschaftlichem Handeln einher, das in zahlreichen Ländern im Rahmen rechtlicher Ausnahmezustände erfolgte. Den markanten Trennungspunkt zwischen Entstehung und Bewältigung der Krise bildet die Ausrufung der Ausnahmemaßnahmen, durch die in das Pandemiegeschehen interveniert wurde. Diese Einteilung kann den Eindruck erwecken, die mit Natur verbundene Entstehung der Krise sei eine Zeit, die gänzlich vor dem Handeln liegt: eben die Zeit des natürlichen Prozesses, die von der mit Handeln verbundenen Bewältigung der Krise abgekoppelt sei. Dieser Aufsatz zielt demgegenüber darauf, die Phasen der Entstehung und der Bewältigung der Corona- Krise in ihrer jeweiligen Ambivalenz hervortreten zu lassen. Das Ziel ist dabei ein doppeltes: Einerseits soll hervortreten, inwiefern die Phase der Entstehung der Krise nicht nur prä-aktiv und die Krise damit keine bloß natürlich gegebene, sondern auch eine gesellschaftlich gemachte ist. Andererseits soll deutlich werden, in welcher Weise die Phase der Bewältigung der Pandemie nicht allein krisenreaktiv, sondern auch krisenproduktiv ist.
Einleitend werde ich die genannte Zeitlichkeit – Entstehung und Bewältigung – erläutern, die einem gängigen Krisenverständnis zugrunde liegt, das auch in der gegenwärtigen Pandemie wirksam ist. Darauf werde ich darlegen, inwiefern das Denken des Ausnahmezustands ein Denken ebendieser Zeitlichkeit und damit zweier Phasen der Krise ist (I.1), und zeigen, warum sich die gegenwärtige Krise gerade aufgrund ihrer Verbindung mit Natur in dieses Denken einfügt (I.2). Auf dieser Grundlage gehe ich dazu über, ein komplizierteres Verständnis der gegenwärtigen Krise zu gewinnen, indem ich darlege, wie in ihrer Entstehung natürliche Prozessualität und gesellschaftliches Handeln untrennbar zusammenwirken (II.1) und an welchen Punkten ihrer Bewältigung die Krisenreaktion so in Krisenproduktion umschlägt, dass das gesellschaftliche bzw. staatliche Handeln wiederum auf Natur zurückwirkt (II.2). Durch diese Schritte soll deutlich werden, inwiefern sich in der gegenwärtigen Krise weder natürliche Prozesse und soziale Praxis noch Krisenreaktion und Krisenproduktion äußerlich gegenüberstehen, sondern intern verbunden sind. Das eingangs erläuterte Krisenverständnis erfährt dadurch eine Modifikation.
Menschenrechte und Ausnahmezustand sind zwei Weisen, durch die der moderne Staat seine rechtliche Ordnung nicht nur begründet und erhält, sondern auch immer wieder durchbricht. Zwischen ihnen besteht ein Gegensatz: Wo der Ausnahmezustand erklärt wird, werden Menschenrechte eingeschränkt.
Während die beiden Phänomene in ihrem Zweck entgegengesetzt sind, sind sie allerdings in ihren Mitteln verbunden. Darauf beruht ihr dialektisches Verhältnis, das in diesem Buch als Zusammenhang von Berechtigung und Entrechtung ausgewiesen wird. Dazu diskutiert der Autor im ersten Teil die Theorien von Souveränität und Ausnahmezustand bei Carl Schmitt und Giorgio Agamben. Im zweiten, philosophisch und historisch argumentierenden Teil zeigt er auf, dass das für die Menschenrechtsidee konstitutive Konzept der Rechtsperson staatliches (Ausnahme-)Handeln nicht nur begrenzt, sondern es auch ermöglicht.
Die Analyse zielt darauf, das positive Potential der Menschenrechte gegen ihre negativen Effekte in Stellung zu bringen und so gegenüber einer Logik der Maßnahme zu verteidigen.
Für die diesem Buch zugrunde liegende gleichnamige Dissertation wurde Jonas Heller 2018 mit dem Werner Pünder-Preis ausgezeichnet.
La Escuela de Frankfurt ha jugado un papel determinante en la recepción posterior del Empirismo Lógico. Sin embargo, la revisión histórica del Empirismo Lógico ha revelado que esta visión partía de ciertas simplificaciones que no hacían justicia a la diversidad y complejidad de posturas que el movimiento incluía. En El ataque más reciente a la Metafísica Horkheimer sostiene que el positivismo es necesariamente irreflexivo y ahistórico en su explicación de las ciencias, y que su carencia de una teoría social que las contextualice lo vuelve incapaz de criticar el rol de la ciencia y de la razón instrumental en su aceptación del orden establecido, comprometiéndolo con una visión conservadora de la política. Se problematizará la atribución hecha al Empirismo Lógico de sostener una concepción de “razón instrumental” generalizada, y se sostendrá que, desde la visión de Neurath, el carácter auto-reflexivo de la ciencia admite una consideración crítica de los fines y propósitos del conocimiento.
This reading of Pride and Prejudice and Mansfield Park suggests that the semantic framework of the novels is provided by the contrast between two meanings of the word consequence, the archaic meaning of social or emotional importance and the common and garden meaning of effect of a cause. It also suggests that the narrative structure of the novels is that of a game of consequences, a game that was played at the time of Jane Austen.
The aim of this paper is to examine how Adorno's aesthetic and musicological thinking was received in Czech and Slovak musicology in the decades between the 60s and the 80s. The focus is on the Czech and Slovak translation of some of Adorno’s musicological treatises and lectures – especially those concerning his views on the Second Vienna School and the musical poetics of its immediate successors – which were published in former Czechoslovakia. The study offers an interesting perspective on Adorno’s relatively unknown lecture Form der neuen Musik (1965) and its related, although not identical, Czech version Formové princípy súčasnej hudby [Formal Principles of Contemporary Music] (1966) as well as on his discussion with some Slovak composers and musicologists published as Dnes je možné iba radikálne kritické myslenie [Today, Only Radical Critical Thinking is Possible] (1967). The study also considers other scientific texts by Adorno in relation to the above-mentioned translations of his works. The analysis, reflection, and interpretation of Adorno’s works in former Czechoslovakia, as well as their contemporary reception, turn out to be sporadic in the examined period. The purpose of this research is to revive awareness of their significance and to give a new impulse to their reassessment within the current musicological and philosophical reflection.
Day-to-day art criticism and art theory are qualitatively distinct. Whereas the best art criticism entails a closeness to its objects which is attuned to particularity, art theory inherently makes generalized claims, whether these claims are extrapolated from the process of art criticism or not. However, this article argues that these dynamics are effectively reversed if we consider the disparity between the criticism of so-called political art and attempts over the last century to elaborate theory which accounts for the political in art qua art. Art theory has located the political force of art precisely in the way that its particularity opposes or resists the status quo. Art criticism, on the other hand, tends to treat artwork as a text to be interpreted whose particularity may as well dissolve when translated into discourse. Drawing from the work of Theodor W. Adorno, this article argues that political art theory calls for art criticism more attuned to experience if it is to elucidate art’s critical valence.
Adorno’s negative dialectics wants to free the thought from the dictates of the system, taking position against the illusion to grasp the essence of reality by logic. Against that false idea of totality, Adorno devises a philosophy of fragment, a logic of disgregation that presupposes a different concept of totality: a fragmented, scattered and conflicting wholeness. The anti systematic thinking of Adorno is configured, however, as a systematic rejection of any systematic formulation: philosophy can at most claiming a pretension to truth by the practice of interpretation. A dialectic configuration of fragments of totality is at stake here: so, the arrangement of such fragments can both produce an image of reality endowed with meaning and also unfold through heterogeneous combinations that are not definitive, but always renewable from time to time. In Adorno’s reflection are so expressed two different instances which are complementary at the same time: on the one hand it represents the critical and negative element against the system and its hybris, on the other hand it expresses the need of the thought to go beyond and overcome that fragmentation, showing how the need of unity of the system is a need of the thought in itself.
This article examines Adorno’s non-identity thinking and the moral role of mimesis. On the one hand, Adorno criticises Kant’s moral theory, revealing the heteronomy of morality and the untruth of subjective freedom, on the other he defends the utopistic urge of the “transcendental”, moving from finitude and imperfection. Adorno opposes to the bourgeois personality neither a naïve return to nature, nor a getting rid of the subject, but the individual as differentiated coexistence of self and otherness, spirit and nature.
La mala conciencia del éxito : apuntes sobre la Viena moderna y la estética de Theodor W. Adorno
(2007)
El presente artículo pretende examinar cómo algunas de las premisas establecidas en la Dialéctica de la ilustración, y desarrolladas por Theodor W. Adorno en su posterior teoría estética, hunden sus raíces en el panorama cultural del fin de siècle vienés. Se mostrará cómo la ruptura entre el arte de vanguardia y el gusto del público, convertido en consumidor, había sido ya expresada por el escritor satírico Karl Kraus, así como por el arquitecto Adolf Loos y los compositores de la Segunda Escuela de Viena. La paradoja que reside en la realización de un arte dirigido a un público que debe rechazarlo y la consecuente «mala conciencia» ante el éxito del artista moderno, quiere ser el núcleo argumental de este artículo.
By means of the analysis of two Theodor Adomo's texts temporal1y very distant from each other -one written in the beginning of his career, the other in his maturity -, this article shows that the essay was for him not merely a theme of reflection, but also and upmost a kind of matrix for his thought. Within this matrix, through resort to a tradition, begun, in the Modernity, with Montaigne and solidified with Leibniz and the English empiricists, Adorno seeks to build, in the last phase of his philosophy, his conception of an "Anti-system", in which the indispensable coherence of thought can be kept save from instrumentalization by the domination system.
Percepção como interpretação
(2009)
Este artigo enfoca a apropriação que Horkheimer e Adorno fazem da doutrina kantiana do esquematismo no sentido de apontar para o procedimento – característico da indústria cultural – de usurpar de seus consumidores a capacidade de “esquematizar” (referir intuições a conceitos) por si próprios. Considerando-se que os autores não dão outras indicações sobre como se dá esse processo em relação aos meios de massa, o texto procura explicar como a própria percepção em geral é atingida pela “usurpação do esquematismo” a partir de colocações do capítulo da Dialética do esclarecimento sobre o antisemitismo. Essas colocações são complementadas – e também comparadas – com as de Hans Lenk no seu livro O pensamento e o seu conteúdo.
Eleştirel Kuram, 20. yüzyılın başlarında, daha sonra Frankfurt Okulu olarak bilinecek olan “Frankfurt Toplumsal Araştırmalar Enstitüsü” adı altında, bir grup akademisyen tarafından oluşturulmuş bir düşünce akımıdır. Bu düşünsel yaklaşımda, farklı dönemlerde farklı görüşler benimsenmiş olmakla birlikte, özünde pozitivizm ve araçsal akıl başta olmak üzere, modern kapitalist toplumsal düzen eleştirilmektedir. Aydınlanmanın, modernizmin ve modern aklın, kapitalizmin hizmetine girdiğinden yakınılmakta, bireylerin yaşamlarının kontrol edildiği ve onların belirli kalıplar içerisinde davranmaya zorlandığı bir sistemin varlığına karşı çıkılmaktadır. Bu çalışmada, diğer kuramsal yaklaşımlardan ve ideolojilerden negatif ve eleştirel bir bakış açısına sahip olması nedeniyle farklılaşan Eleştirel Kuram’, Kamu Yönetimi disiplini ile ilişkilendirerek açıklanmaya çalışılacaktır. Kuramsal tartışmaların, analitik bir biçimde sistematize edilerek kurgulanmasıyla oluşturulacak metodoloji, çalışmanın inşa edilmesinde temel yöntem olarak kullanılacaktır.
The Adornian theories are still a relevant theoretical and educational model, even fifty years after his death. The article develops exactly this aspect in many directions and it lingers on one of the masterpieces of the master of Frankfurt, Minima moralia, making use of hermeneutic critical thinking.