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Denk- und Lernkulturen im wissenschaftlichen Diskurs / Cultures of Thinking and Learning in the Scientific Discourse


Edited By Gerd-Bodo von Carlsburg

Dieser Band dokumentiert eine Reihe von Beiträgen der XXI. Internationalen wissenschaftlichen Konferenz «Bildungsreform und Lehrerausbildung» zum Thema «Denk- und Lernkulturen im wissenschaftlichen Dialog». Im Fokus standen neue Bildungsstandards für die Hochschul- und Schulbildung. Der Erwerb dieser interaktiven Kompetenzen in der wissenschaftlichen Forschung im Bildungs- und Erziehungsbereich sind Voraussetzung für die Bildung einer Identität, um den Herausforderungen unserer Gesellschaft im kommenden Jahrzehnt gerecht zu werden.

This volume presents a series of contributions from the XXIst International Scientific Conference on «The Reform of Education and Teacher’s Training» on the topic «Cultures of Thinking and Learning in the Scientific Dialogue». The articles consider new educational standards of Higher and Secondary Education. The acquisition of interactive competence in scientific research and the educational sector is a prerequisite for achieving an identity in order to meet the challenges of our society in the coming decade.

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Die Eigenliebe als Moralprinzip (1770) (König Friedrich II. [der Große] von Preußen)


König Friedrich II. [der Große] von Preußen1

Die Eigenliebe als Moralprinzip (1770)2

Abstract of the Editor

The self-­esteem as a moral principle

If one considers the >question of morality<, generally one thinks of famous philosophers such as Immanuel Kant, Arthur Schopenhauer or Plato. Others refer directly to the religious impetus. Most people of the present time would scarcely associate the question of morality with ‘Old Fritz’, Frederick the Great of Prussia. And yet it was Frederick II who, in a treatise in 1770, addressed the question of how to promote the morality of a people. The formulation and requirement to raise “self-­esteem” to a moral principle appears provocative. It is fascinating to follow the arguments and justifications of the demand of Frederick the Great. How can self-­esteem, which nowadays has not only positive connotations, be compatible with morality? Is self-­esteem in the sense of egotism not precisely the diametrically opposite of morality? The answer to this lies in the definition of happiness as outlined by Frederick the Great. Another key to understanding his delineation of morality lies in the anthropological determination of mankind as a weak being.

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