What can systematic philosophy contribute to come from conflict between cultures to a substantial dialogue? - This question was the general theme of the 29th international symposium of the Austrian Ludwig Wittgenstein Society in Kirchberg. Worldwide leading philosophers accepted the invitation to come to the conference, whose results are published in this volume, edited by Christian Kanzian Edmund Runggaldier. The sections are dedicated to the philosophy of Wittgenstein, Logics and Philosophy of Language, Decision- and Action Theory, Ethical Aspects of the Intercultural Dialogue, Intercultural Dialogue, and last not least to Social Ontology. Our edition include (among others) contributions authored by Peter Hacker, Jennifer Hornsby, John Hyman, Michael Kober, Richard Rorty, Hans Rott, Gerhard Schurz, Barry Smith, Pirmin Stekeler-Weithofer, Franz Wimmer, and Kwasi Wiredu.

The contributions to this collection deal with the fundamental problem of unity, which plays a decisive role in many contemporary debates (even when this role is not acknowledged). Questions like whether there can be unities that persist through time a ' e.g. persons who remain the same throughout their lives a ' are discussed from various perspectives. Is such an idea possible at all, and if so, what role do concepts like force, capacity, and disposition play in this context?

"God is eternal" is a standard belief of all theistic religions. But what does it mean? If, on the one hand, "eternal" means timeless, how can God hear the prayers of the faithful at some point of time? And how can a timeless God act in order to answer the prayers? If God knows what I will do tomorrow from all eternity, how can I be free to choose what to do? If, on the other hand, "eternal" means everlasting, does that not jeopardize divine majesty? How can everlastingness be reconciled with the traditional doctrines of divine simplicity and perfection? An outstanding group of American, UK, German, Austrian, and Swiss philosophers and theologians discuss the problem of God's relation to time. Their contributions range from analyzing and defending classical conceptions of eternity (Boethius's and Aquinas's) to vindicating everlastingness accounts, and from the foreknowledge problem to Einstein's Special Theory of Relativity. This book tackles philosophical questions that are of utmost importance for Systematic Theology. Its highest aim is to deepen our understanding of religious faith by surveying its relations to one of the most fundamental aspects of reality: time.

"God is eternal" is a standard belief of all theistic religions. But what does it mean? If, on the one hand, "eternal" means timeless, how can God hear the prayers of the faithful at some point of time? And how can a timeless God act in order to answer the prayers? If God knows what I will do tomorrow from all eternity, how can I be free to choose what to do? If, on the other hand, "eternal" means everlasting, does that not jeopardize divine majesty? How can everlastingness be reconciled with the traditional doctrines of divine simplicity and perfection? An outstanding group of American, UK, German, Austrian, and Swiss philosophers and theologians discuss the problem of God's relation to time. Their contributions range from analyzing and defending classical conceptions of eternity (Boethius's and Aquinas's) to vindicating everlastingness accounts, and from the foreknowledge problem to Einstein's Special Theory of Relativity. This book tackles philosophical questions that are of utmost importance for Systematic Theology. Its highest aim is to deepen our understanding of religious faith by surveying its relations to one of the most fundamental aspects of reality: time.

This volume collects work from contemporary philosophers and theologians regarding justifications for the existence of God. Both classical and new proofs of God s existence are presented and critically discussed. The contributions also deal with questions regarding what sense such justifications have and what sort of meaning can come from arguing for the rationality of religious belief."

Was sind menschliche Personen? Was zeichnet sie aus? Sind alle Menschen Personen? Sind sie es wahrend ihres ganzen Lebens? Diese Fragen bewegen. Von ihrer Beantwortung hangt viel ab: fur unser Selbst-Verstandnis, fur unseren Umgang miteinander. Der Zugang zur Klarung des Begriffs der Person in diesem Buch ist akttheoretisch. Die Inspiration dazu stammt von der aristotelisch-thomistischen Tradition, wonach die typischen Tatigkeiten eines Lebewesens Aufschluss uber seine Vermogen und seine Vermogen Aufschluss uber seine Natur geben. In den Beitragen des vorliegenden Bandes reflektieren die Autoren diesen methodischen Zugang, legen ontologische Voraussetzungen frei, identifizieren typische Tatigkeiten von Personen, pladieren fur die Annahme von Vermogen und verteidigen die Willensfreiheit. Mit Beitragen von: Lynne Rudder Baker, Johannes Brachtendorf, Georg Gasser, Hans Kraml, Gunther Poltner, Timothy O'Connor, Thomas Schortl, Edmund Runggaldier SJ."

Dualistische Ansichten uber den Menschen galten bis vor kurzem als veraltet oder gar als tot. In neuester Zeit sind sie aber von namhaften Philosophen zu neuem Leben erweckt worden. Warum vertreten sie dualistische Positionen? War Platon Dualist? Brauchte Aristoteles einen Dualismus? Mussen Christen, die an die Auferstehung glauben, den Menschen dualistisch deuten? Gibt es eine aristotelische Mittelposition zwischen Naturalismus und Dualismus? Teilen Naturalisten und Dualisten ein problematisches Korperverstandnis? Antworten auf diese Fragen finden Sie in den Beitragen des vorliegenden Buches. Mit Beitragen von Eleonore Stump, Richard Swinburne, Uwe Meixner, Edmund Runggaldier, Bruno Niederbacher, Josef Quitterer, Anselm Winfried Muller, Michael Bordt, Uwe Voigt, Marianne Schark, Michael-Thomas Liske."