This volume is the result of a research project entitled "Evolutionary Continuity - Human Specifics - The Possibility of Objective Knowledge" that was carried out by representatives of six academic disciplines (evolutionary biology, evolutionary anthropology, brain research, cognitive neuroscience, cognitive psychology and philosophy) over a period of three and a half years. The starting point for the project was the newly emerging riddle of human uniqueness: though the uniqueness of human beings is undisputable, all explanations for this fact have successively been discarded or refuted in recent decades. There is no special factor that could explain the particularities of human existence. Rather, all human skills derive from a continuous relation to pre-human skills, that is to say, to elements that were developed earlier in the phylogeny and were later inherited. But starting from abilities that are anything but special, how could the particularity of human beings have evolved? This was the guiding question of the project. In this work we try to answer it by addressing the following problems: How strong is evolutionary continuity in human beings? How can we understand that it gave way to cultural discontinuity? Which aspect of cultural existence is really unique to humans? Can the possibility of objective knowledge be seen as a (admittedly extreme) case in point? - The answers are meant to help clarify the central issue of contemporary scientific anthropology.

This volume is the result of a research project entitled "Evolutionary Continuity - Human Specifics - The Possibility of Objective Knowledge" that was carried out by representatives of six academic disciplines (evolutionary biology, evolutionary anthropology, brain research, cognitive neuroscience, cognitive psychology and philosophy) over a period of three and a half years. The starting point for the project was the newly emerging riddle of human uniqueness: though the uniqueness of human beings is undisputable, all explanations for this fact have successively been discarded or refuted in recent decades. There is no special factor that could explain the particularities of human existence. Rather, all human skills derive from a continuous relation to pre-human skills, that is to say, to elements that were developed earlier in the phylogeny and were later inherited. But starting from abilities that are anything but special, how could the particularity of human beings have evolved? This was the guiding question of the project. In this work we try to answer it by addressing the following problems: How strong is evolutionary continuity in human beings? How can we understand that it gave way to cultural discontinuity? Which aspect of cultural existence is really unique to humans? Can the possibility of objective knowledge be seen as a (admittedly extreme) case in point? - The answers are meant to help clarify the central issue of contemporary scientific anthropology.

Fast 25 Jahre nach seinem Bestseller Unsere postmoderne Moderne legt Wolfgang Welsch eine neuartige und tiefer gehende Infragestellung der Moderne vor. Als zentral fur die Moderne sieht er das anthropische Prinzip an: In allem ist vom Menschen auszugehen, alles ist auf den Menschen zu beziehen; der Mensch ist das Mass der Welt, die Welt ist Menschenwelt und nichts sonst, nichts daruber hinaus. Dem stellt er kritisch eine Reihe von Phanomenanalysen und die Skizze einer Anthropologie auf evolutionarer Grundlage entgegen. Indem nicht die Welt vom Menschen her, sondern zuerst einmal der Mensch von der Welt her zu begreifen ist, ist den anthropischen Spiegelspielen der Moderne der Boden entzogen, und eine neue Denklandschaft zeichnet sich ab."

Das kunstlerische Werk ist eine der greifbarsten Manifestationen der menschlichen Seele und mag auch Aufschluss geben uber die Prozesse, durch die psychische Phanomene zustande kommen. Daher braucht die Psychiatrie die (moderne) Kunst, um psychisches Geschehen differenzierter erkennen zu koennen. Der Dialog zwischen Kunst und Psychiatrie dauert schon langer an, wobei der entscheidende Impuls sicher von Prinzhorn (1922) mit seiner "Bildnerei der Geisteskranken" kam. Das vorliegende Buch ist bewusst interdisziplinar aufgebaut, um das Verhaltnis von Kunst und Psychiatrie aus moeglichst verschiedenen Blickwinkeln zu beleuchten.

`The aestheticization of everyday life' has become a commonplace term, one which often merely scratches the surface of contemporary culture. This study illuminates the deeper dynamics of aesthetic reality from a philosophical perspective. Wolfgang Welsch, author of the influential Aesthetic Thinking, develops an important analysis of contemporary culture with philosophical bite. He examines global aestheticization phenomena, probes the relationship of aesthetics and ethics, and considers the broad relevance of aesthetics for contemporary thinking. He argues that modes of thought familiar from the aesthetic realm comprise fundamental paradigms for understanding today's reality. The implications for specific and everyday issues are demonstrated in studies of architecture, advertising, the Internet and our perception of the life world.

`The aestheticization of everyday life' has become a commonplace term, one which often merely scratches the surface of contemporary culture. This study illuminates the deeper dynamics of aesthetic reality from a philosophical perspective. Wolfgang Welsch, author of the influential Aesthetic Thinking, develops an important analysis of contemporary culture with philosophical bite. He examines global aestheticization phenomena, probes the relationship of aesthetics and ethics, and considers the broad relevance of aesthetics for contemporary thinking. He argues that modes of thought familiar from the aesthetic realm comprise fundamental paradigms for understanding today's reality. The implications for specific and everyday issues are demonstrated in studies of architecture, advertising, the Internet and our perception of the life world.