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In der vorliegenden Arbeit Der Geist der Technik wird gezeigt, welche Rolle die Technik im Denken Ernst Cassirers bei der Bewältigung der Existenz des Menschen spielt. Dazu wird nach einer Rekonstruktion der systematischen und kulturphilosophischen Grundlagen der Cassirerschen Philosophie der symbolischen Formen die Technik als eine symbolische Form herausgearbeitet und zu den anderen symbolischen Formen in Beziehung gesetzt. Der kontinuierliche Werkzeuggebrauch wird auf diese Weise als zentrales Mittel für die Konstitution menschlichen Selbstbewusstseins ausgewiesen. Eine Untersuchung des Cassirerschen Ansatzes zu einer Ethik zeigt, dass die selbstbestimmte Lebensführung und Ausbildung moralisch qualifizierter Individualität als Bestimmung des modernen Menschen zu gelten hat. Der Wert der Technik bemisst sich danach, wie gut sie diesem Ziel dient. Das problematische Selbstverständnis des modernen Menschen wird beleuchet anhand Cassirers methodischem Beitrag zur philosophischen Anthropologie, wobei eine Auffächerung verschiedener Begriffe von Technik zeigt, wie Cassirers Analyse der nationalsozialistischen Herrschaftstechniken mit seiner Bestimmung der Kultur als einem Ort der Freiheit konsistent zusammen zu denken ist. Cassirers dialogische Philosophie der Technik deckt mit der Einbeziehung der Perspektive des Ingenieurs nicht nur den Sinn der technischen Gestaltung auf, sondern arbeitet darauf hin, einem ethisch fundierten Geist der Technik zur Geltung zu verhelfen. Ein Ausblick am Ende der Arbeit zeigt, dass die Methodik Cassirers auch für aktuelle Fragestellungen der Philosophie der Technik eine vorzügliche Grundlage bildet und damit geeignet ist, das analytische Niveau der Philosophie der Technik nachhaltig zu erhöhen. ; The analysis in Der Geist der Technik shows the role technology plays in the existence of man as viewed in Cassirer's thought. To that end, a reconstruction of the foundations of Cassirer's Philosophy of Symbolic Forms and the underlying conception of culture is followed by an elaboration of technology as a symbolische form and its relation to the other symbolic forms. The continual use of tools is thus revealed as central part of the constitution of human self-consciousness. An anlysis of Cassirer's ethical approach shows that leading a self-determined life and the formation of morally qualified individuality is the purpose of modern man. The value of technology is measured by its service to that goal. The problematic self-understanding of modern man is illuminated via an analysis of Cassirer's methodological contribution to philosophical anthropology. A look at different concepts of technology and technique then shows how Cassirer's understanding of the techniques of masterhood employed by National Socialists can be made consistent with his conception of culture as a space of freedom. Cassirer's dialogical philosophy of technology, with its taking into account the perspective of the engineer, not only reveals the meaning of technological design, but helps bring an ethically grounded spirit of technology into existence. An outlook at the end of the analysis shows that Cassirer's method works well with respect to current issues in the philosophy of technology and is thus particularly suitable to sustainably enhance the debate in the philosophy of technology.

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I was not present at the birth of the offshore financial centers or of their trust business, but I am told that the mother was taxation. Perhaps that is an oversimplification, but I do not doubt that taxation was the major influence. The typical settlor was a taxpayer from one of the major common law countries, and his primary motive for going offshore was tax avoidance. But there were also a few settlors from other places, some motivated by estate planning considerations (the trust allowing them to make property arrangements which could not be made at home), some by fear or distrust of rulers. With the Second World War vividly remembered, the Cold War in progress, widespread exchange controls, and much of the world under socialist, repressive, or untested regimes, the wealthy man (or corporation) might understandably seek to invest in the United States or other "safe" countries, and to hold these investments in a way that would protect them from any rapacious tendencies on the part of his own or neighboring governments. In those days, the Swiss account was the standard answer for fearful individuals, but some thought Switzerland too close to the Iron Curtain. Bermuda and the Bahamas had the geographic advantage and also a flexible legal mechanism by which the client could obtain continuing protection for his family.