Thematische Bibliographien / Philosophy of nature

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Auswahl der wissenschaftlichen Literatur zum Thema „Philosophy of nature“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Philosophy of nature"

Strenski, Ivan. „Philosophy of (Lived) Religion“. Studies in Religion/Sciences Religieuses 41, Nr. 1 (März 2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.

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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handmaiden’? To the extent that philosophy plays an integral part in the study of religion, how should philosophy reflect the global and cross-cultural nature of the study of religion? To what extent does a philosophy that is integral to the study of religion need to change in order to reflect the philosophical agendas integral to other religions than Christianity? La cohabitation de la philosophie avec l’étude de la religion a une si longue histoire que nous ne nous sommes pas penchés sur les termes de cette relation. Cet article montre le besoin d’un examen radical de cette relation. C’est-à-dire qu’il propose d’interroger la nature, ou les natures possibles, de la relation que la philosophie entretient avec l’étude de la religion à partir de plusieurs questions: Quels types de philosophie font partie de l’étude de la religion? Constructive? Critique? La philosophie a-t-elle un rôle indépendant dans l’étude de la religion ou est-elle plutôt dans le rôle de « servir » ? Dans la mesure où la philosophie est une partie intégrante de l’étude de la religion, comment la philosophie devrait-elle refléter la nature mondiale et culturellement croisée de l’étude de la religion ? Dans quelle mesure, une philosophie faisant partie intégrante de l’étude de la religion doit-elle être transformée de façon à rendre compte des programmes des religions autres que la Chrétienté?

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Lewens, Tim. „The nature of philosophy and the philosophy of nature“. Biology & Philosophy 30, Nr. 4 (20.03.2015): 587–96. http://dx.doi.org/10.1007/s10539-015-9485-z.

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Drees, Martin. „Evolution and Emanation of Spirit in Hegel's Philosophy of Nature“. Hegel Bulletin 13, Nr. 02 (1992): 52–61. http://dx.doi.org/10.1017/s026352320000286x.

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Having studied Hegel's philosophy, as it is epitomized in the Encyclopaedia, many scholars would be in agreement with David G Ritchie who, in his book on Darwin and Hegel (1893), remarked: “Everywhere in Hegel we read about Entwickelung; but of Evolution he does not speak in so friendly a manner.” Bearing in mind the distinction between “Entwicklung” (“development”) and “evolution” and recalling Hegel's criticism of conceptions of natural evolution in the initial section of the Philosophy of Nature, it is certainly not immediately evident why a serious scholar like John N Findlay should maintain that “if any philosopher is a philosopher of evolution, that philosopher is Hegel.” It can hardly be denied, however, that more recent studies in Hegel's philosophy can be used to support Findlay's statement to a certain extent. Not only has the relevance of Hegel's philosophy for an adequate understanding of organic life and its evolution been strongly emphasized; it has even been asserted that Hegel had at his disposal a concept of evolution essentially determining the methodic approach of his philosophy of nature. Now I would not venture to ascertain whether or not Hegel's concept of evolution is of present relevance for our understanding of nature and even less would I dare to decide on the hypothetical question whether or not Hegel, if he “had lived a little later, … would have given us an evolutionary, teleological theory of Nature as he did of mind in history.” In my paper, I would like to deal with a subject matter of more limited scope. Discussions concerning the systematic importance and present relevance of Hegel's concept of evolution tend to be somewhat vague and abstract as long as the meaning of “evolution” in Hegel's philosophy is anything but unequivocal. Therefore, I am going to attempt to outline a systematic reconstruction of the function of Hegel's concept of evolution within the conceptual framework of Hegel's encyclopaedic Philosophy of Nature. More precisely, I will try to elucidate: 1) the question whether or not Hegel's criticism of philosophic and scientific concepts of evolution led him to his own positive concept of evolution; 2) the question in what sense a specific Hegelian concept of evolution is relevant for the understanding of the notional development taking place between the logical “absolute Idea” and “subjective spirit”.

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Callahan, Gene. „Philosophy of nature“. British Journal for the History of Philosophy 26, Nr. 2 (25.05.2017): 396–99. http://dx.doi.org/10.1080/09608788.2017.1328398.

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Griswold, Charles L. „Nature and philosophy“. Man and World 29, Nr. 2 (April 1996): 187–213. http://dx.doi.org/10.1007/bf01248555.

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Von Eggers, Nicolai. „Lived Ontologies“. Symposium 24, Nr. 2 (2020): 100–123. http://dx.doi.org/10.5840/symposium202024214.

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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of life, and it is thus impossible to distinguish between ontology and living. The aim of philosophy, therefore, is not to be therapeutic but rather to develop an ontology that will allow for humanity to live without oppression. Through a detailed reading of Cicero’s concept of “nature,” I develop the reading and critique of Cicero suggested by Agamben.Cet article analyse la relation entre l’ontologie et la philosophie pratique dans l’oeuvre de Cicéron et le rôle joué par la philosophie hellénistique dans l’oeuvre de Giorgio Agamben. Il discute la relation entre la vie et l’ontologie, entre la philosophie comme guide de savoir-vivre et la philosophie comme étude de l’être. Contrairement aux philosophes qui traitent la philosophie hellénistique comme une forme de thérapie (Nussbaum, Foucault, Hadot), je montre que Agamben interprète la philosophie hellénistique comme essentielle-ment oppressive en transformant la théorie de l'être en une injonction normative de devoir-être. Pour Agamben, toute philosophie implique une certaine forme de vie, rendant alors la distinction entre l’ontologie et la vie impossible. Ainsi, le but de la philosophie n'est pas d’être thérapeutique mais plutôt de développer une ontologie qui permettra à l’humanité de vivre sans oppression. Par une lecture du concept de la « nature » de Cicéron, je développe l’interprétation et la critique de Cicéron proposé par Agamben.

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Sontag, Frederick. „The Philosophy of Nature“. International Studies in Philosophy 21, Nr. 3 (1989): 128–29. http://dx.doi.org/10.5840/intstudphil198921337.

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Howe, Leslie A. „Philosophy and Nature Sports“. Journal of the Philosophy of Sport 47, Nr. 1 (17.09.2019): 142–46. http://dx.doi.org/10.1080/00948705.2019.1666719.

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Losev, Aleksandr V. „Moral Nature of Philosophy“. Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, Nr. 2 (2020): 138–42. http://dx.doi.org/10.18500/1819-7671-2020-20-2-138-142.

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Christensen, Darrel E. „The Philosophy of Nature“. Idealistic Studies 22, Nr. 3 (1992): 226–32. http://dx.doi.org/10.5840/idstudies199222325.

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Dissertationen zum Thema "Philosophy of nature"

Barnard, Helen. „Nature, human nature and value : a study in environmental philosophy“. Thesis, Cardiff University, 2006. http://orca.cf.ac.uk/54314/.

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The main concern of environmental philosophy has been to find value for nature. The thesis is an attempt to link a theory of nature, a theory of human nature and a theory of value, which Andrew Brennan stipulated for a viable environmental philosophy. The problem is set forward in Part I where a definition of nature is explored. The complexity of the task leads to a brief history of the concept of nature (after a criticism of other historical accounts by three environmental philosophers) whereby two opposing explanations of nature and human nature are revealed: teleological and non-teleological. Part II traces the decline of teleological explanation in favour of non-teleological explanations and the development of two main explanations of human nature in relation to nature that are prevalent today: Ultra-Darwinism (a reductionist explanation of human nature) and postmodernism. An analysis of these two positions shows that neither have an adequate metaphysics for finding value for nature, and this is revealed by an examination of two different types of environmental philosophy influenced respectively by the two opposing views. In Part III the problem of values is discussed with particular emphasis on moral values. An argument for objective values based on objective knowledge is put forward as well as a theory of human nature which leads to the conclusion that teleological explanations link a theory of nature, a theory of human nature and a theory of value more satisfactorily than the non-teleological explanations of Ultra-Darwinism and postmodernism. The relevance of this conclusion to the problems of the environment is shown.

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Pegan, Philip R. „The nature of assertion“. Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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Radzik, Linda Christine 1970. „The nature of normativity“. Diss., The University of Arizona, 1997. http://hdl.handle.net/10150/288845.

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There is something mysterious, and perhaps even dubious, about 'ought' claims. They seem to exert an authoritative power, a "binding force," over us. The norms of morality are most often said to exhibit such an authoritative force. The "queerness" of this alleged property has led many to moral skepticism. But, normative authority is no less mysterious in the case of the 'oughts' of epistemics, logic or prudence. The questions "Why should I believe the truth? accept deductive inferences? act prudently?" are puzzling in the same way as the more familiar worry "Why should I be moral?" Moral philosophers who have tried to explain the nature of normative authority have most frequently focused their efforts on developing theories of the nature of moral facts, our epistemic access to such facts, or our motivational responses to them. It seems to me that each of these approaches is inadequate to the task of capturing normative force. One may know that it is a fact that stealing is immoral but still wonder whether one should steal. One may feel a strong motivation to be honest without being convinced that there is good reason to be so motivated. We will not clear up the mystery of normative authority by clearing up the metaphysics, epistemology, or motivational efficacy of norms. I contend that normative authority is a matter of justification. A norm is authoritative for an agent if and only if it is justified in a thorough-going sense, which I refer to as "justification simpliciter." I analyze the nature of justification simpliciter by means of an extended analogy with epistemic justification. There is a regress problem with justification simpliciter, and there are foundationalist, coherentist and externalist approaches to solving that problem. I conclude that foundationalist and externalist models of justification simpliciter fail. I then develop a coherentist theory of the nature of normativity, called Reflective Endorsement Coherentism. According to this theory, an agent is justified in accepting norm N as a guide to her action if and only if she can both endorse N upon reflection and reflectively endorse her own practices of endorsement.

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Zakatistovs, Atis. „Hume's science of human nature“. Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9839.

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In my thesis I propose a new interpretation of Book I of A Treatise of Human Nature by David Hume. I claim that this Book must be read in the light of the Introduction to the Treatise. Thus, my interpretation revolves around Hume's intention of creating a new system of the sciences on the basis of his science of man. In this thesis I pay close attention to the following subjects: the analysis of the 'vulgar'; Hume's discussion about the impact of predispositions on our ideas; the distinction between the concept of causation and the process of causation. Finally, I discuss Hume's position on the question of the simplicity and complexity of ideas.

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Charette, Pierre. „Nature, reasons, and moral meaningfulness“. Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21923.

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The "anthropology of moral life", or "moral anthropology", is an approach to moral philosophy which I take to have been initiated by Peter Strawson, and developed, independently and in different ways, by David Wiggins and Daniel Dennett. I take the respective moral anthropologies of Wiggins and Dennett to be complementary, and I propose to synthesize them within a Dennettian framework. The framework involves the definition of a "rationally acceptable language". Descriptions and accounts stated in that language are ontologically interpreted in the light of Dennett's ontology, and the knowledge claims made in the language are assessed in the light of his epistemology, which I take to include a "thesis of anthropocentricity". That thesis, also propounded by Wiggins, confers a vindicatory character to those philosophical accounts to which it is directly related. Thus, both Wiggins' and Dennett's respective moral anthropologies have a strong vindicatory character in regard to common moral life. Moral anthropology shows how the dispositional constitution of the human species "underdetermines" (i.e. conditions and constrains, but does not determine) the standards of correctness by reference to which we morally assess conduct, sentiments and judgments, including judgments about what is "morally meaningful". Wiggins' moral anthropology proposes a largely Humean theory of human nature, as well as an insightful description of morality, and of the "unforsakeable" concerns, motives, purposes, needs, aspirations and expectations that are attached to it, and which as such vindicate it. Dennett's moral anthropology proposes an evolutionary theory of human nature, and relates it to a compatibilist account of moral responsibility, free will, and moral decision-making. Regarding the latter, Dennett emphasizes, given our predicament as limited but committed beings, the importance of deliberation-stopping maxims, which I take to play in his moral anthropology a role similar to that
L' "anthropologie de la vie morale", ou "anthropologie morale", consiste en une approche de la philosophie morale initiée, au sein de la tradition analytique, par Peter Strawson, et développée, de façons différentes et indépendantes, par David Wiggins ainsi que par Daniel Dennett. Je tiens les anthropologies morales respectives de Wiggins et de Dennett pour complémentaires, et je propose leur synthèse au sein d'un cadre doctrinal dennettien. Le cadre doctrinal en question inclut la définition d'un langage "rationellement acceptable". Les descriptions et comptes rendus énoncés dans ce langage sont interprétés ontologiquement à la lumière de l'ontologie de Dennett, et les énoncés candidats au statut de connaissance sont évalués selon son épistémologie, dont j'affirme qu'elle inclut la thèse de l' "anthropocentricité". Cette thèse, également défendue par Wiggins, confère aux comptes rendus philosophiques auxquelles elle est directement liée, un caractère de validation. Aussi les anthropologies morales respectives de Wiggins et de Dennett valident-elles toutes deux, en grande partie, la vie morale ordinaire. L'anthropologie morale montre comment la constitution dispositionnelle de l'espèce humaine sous-détermine (c'est-à-dire conditionne et contraint, sans pour autant déterminer) les standards de correction par référence auxquels nous évaluons moralement la conduite, les sentiments et les jugements, y compris les jugements portant sur la "signification morale". L'anthropologie morale de Wiggins propose une théorie largement humienne de la nature humaine, ainsi qu' une description pénétrante de la moralité, et des préoccupations, motifs, buts, besoins, aspirations et expectatives "inaliénables" qui y sont attachés, et qui en tant que tels la valident. L'anthropologie morale de Dennett propose une théorie évolutionniste de la nature humaine, et la relie à un compte rendu compatibiliste de la responsabilité morale, du libr

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Thompson, Bradley Jon. „The nature of phenomenal content“. Diss., The University of Arizona, 2003. http://hdl.handle.net/10150/289959.

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There is something it is like to see a bright red cardinal, to touch a stucco wall, or to hear an ambulance pass by. Each of these experiences has a distinctive phenomenal character. But in virtue of what it is like to have a particular experience--in virtue of the experience's phenomenal character--the world is presented to the subject as being a certain way. The dissertation is concerned with the nature of this "phenomenal content". In Chapter One I argue that there is such a thing as phenomenal content, understood as intentional content that supervenes necessarily on phenomenal character. The rest of the dissertation is concerned with the nature of this phenomenal content, and in particular the phenomenal content of visual experiences. In Chapter Two I present and critique the dominant view about phenomenal color content, what I call "standard Russellianism". According to standard Russellianism, the content of color experience consists solely in the representation of specific mind-independent physical color properties. I present an argument against such views based on the possibility of spectrum inversion without illusion. Further, I argue that such views fail to properly accommodate the phenomenon of color constancy. In Chapter Three, I address a different form of Russellian theory of phenomenal content advocated by Sydney Shoemaker. I present my own positive view of phenomenal color content in Chapter Four. There I argue that color content is a kind of Fregean content, involving modes of presentation of colors. In particular, I argue that phenomenal color content involves indexical, response-dependent, and holistic modes of presentation. Finally, in Chapter Five I turn to the spatial aspects of visual experience. I argue against Russellianism for spatial phenomenal content, based on the consideration of a kind of spatial Twin Earth thought experiment. In its place, I argue that spatial phenomenal content is also a kind of Fregean content.

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Tweedy, Roderick Sebastian. „The visionary mechanic : Shelley's early philosophy of nature“. Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336350.

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Zang, Tianying. „D.H. Lawrence's philosophy of nature : an eastern view“. Thesis, Northumbria University, 2006. http://nrl.northumbria.ac.uk/3274/.

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This study examines Lawrence's views of nature and their relations to perspectives drawn from Oriental traditions and philosophies. Many of Lawrence's non-Christian perspectives concerning the universe and man's relationship with nature bear strong affinities with Eastern thought systems, particularly his understanding of such fundamental matters as the enigma of nature, nature's duality and oneness, the mutual identity between man and nature, issues of god and evolution, mind and body, life and death, and sexuality, and concerns with intuition, spontaneity and primitivism. Lawrence met with hostility and prejudice from the literary world partly because some of his viewpoints were misread and misunderstood. However, they can be to a large degree explained and justified by traditional Oriental thought. In Lawrence's understanding of man's integrity and "living wholeness", we have his "indecent" proposition of sexuality, his "strange" assertion of blood consciousness and stress upon the solar plexus, his rejection of mind and intellect, and his preference for desire over ideology, and for primitivism over industrial materialism. These are views parallel to those of Taoism, though they also have their traces in the Western scientific readings which Lawrence was familiar with. Lawrence's transcendental attitude towards nature accounts for his extraordinary sensitivity to the natural world, and for his radical criticism of modern civilizations, sciences and the mechanical life, particularly in terms of financial motivation. The study of Lawrence's philosophy of nature suggests that Lawrence is an outstanding example of twentieth-century Romanticism. Furthermore, in Lawrence and in his work, we see a prominent figure in the development of a new environmental consciousness in literature.

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McManus, Denis. „Wittgenstein's critique of philosophy : its nature and limitations“. Thesis, University of Cambridge, 1995. https://www.repository.cam.ac.uk/handle/1810/271946.

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Halliday, Robert. „On the nature of value“. Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314954.

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Bücher zum Thema "Philosophy of nature"

Hegel, Georg Wilhelm Friedrich. Philosophy of nature. Abingdon, Oxon: Routledge, 2013.

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McInerny, Dennis Q. The philosophy of nature. Lincoln, Neb: Alquin Press, 2001.

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Świeżyński, Adam, und Joanna Witkowska. Philosophy of nature today. Warszawa: Wydawn. Uniwersytetu Kardynała Stefana Wyszyńskiego, 2009.

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Kant, Immanuel. The philosophy of material nature. Indianapolis, Ind: Hackett Pub. Co., 1985.

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S, Rosenkrantz Gary, Hrsg. Substance: Its nature and existence. London: Routledge, 1997.

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K, Feyerabend Paul. Philosophy of Nature. Polity Press, 2016.

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Hegel, Georg Wilhelm Friedrich. Philosophy of Nature. Taylor & Francis Group, 2002.

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Aristotle. Philosophy and Nature. Oxford University Press, Incorporated, 2005.

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Philosophy after Nature. Rowman & Littlefield Publishers, Incorporated, 2017.

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K, Feyerabend Paul. Philosophy of Nature. Polity Press, 2016.

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Buchteile zum Thema "Philosophy of nature"

Frede, Michael. „Philosophy and Medicine in Antiquity“. In Human Nature and Natural Knowledge, 211–32. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-5349-9_11.

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Mehigan, Tim, und Peter Banki. „Goethe’s Philosophy of Nature“. In Palgrave Handbooks in German Idealism, 375–97. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53567-4_17.

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Trusted, Jennifer. „The Nature of Philosophy“. In An Introduction to the Philosophy of Knowledge, 1–24. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230378247_1.

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Vrabec, Martin. „Schelling’s Philosophy of Nature“. In Biosemiotics, 77–91. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-53626-7_5.

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Baldassarri, Fabrizio. „Nature“. In Studies in History and Philosophy of Science, 51–74. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-48663-0_3.

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Frede, Dorothea. „Heidegger and the Scandal of Philosophy“. In Human Nature and Natural Knowledge, 129–51. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-5349-9_7.

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Fellmann, Ferdinand. „Human Nature“. In Rethinking Georg Simmel's Social Philosophy, 57–67. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-57351-5_7.

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Holmstrom, Nancy. „Human nature“. In A Companion to Feminist Philosophy, 280–88. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch28.

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Kedar, Yael. „Laws of Nature“. In Encyclopedia of Medieval Philosophy, 1–5. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_555-1.

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Kedar, Yael. „Laws of Nature“. In Encyclopedia of Medieval Philosophy, 1069–72. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_555.

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Konferenzberichte zum Thema "Philosophy of nature"

Mariano Bezerra de Carvalho, Alan. „The ontological nature of value on Miguel Reale’s Tridimensional Theory of Law“. In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws28_01.

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Fernandes Teixeira, Erica. „Labour Law and its essential nature within the capitalist scene of the 21st Century“. In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg141_06.

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Solomatin, Viktor. „THE APPLIED PHILOSOPHY ON THE PSYCHICAL PROCESSES NATURE“. In XVII INTERNATIONAL INTERDISCIPLINARY CONGRESS NEUROSCIENCE FOR MEDICINE AND PSYCHOLOGY. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2330.sudak.ns2021-17/351-352.

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HEEFFER, ALBRECHT. „ON THE NATURE AND ORIGIN OF ALGEBRAIC SYMBOLISM“. In Essays in Philosophy and History of Mathematics. WORLD SCIENTIFIC, 2008. http://dx.doi.org/10.1142/9789812812230_0001.

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Anikeeva, Elena. „Conceptualizations of Nature in Classical Indian Philosophy Ecological Issues“. In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.174.

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Danielyan, Naira. „Co-evolution of Human Society and Nature Through the Noosphere Concept“. In The Asian Conference on Ethics, Religion & Philosophy 202. The International Academic Forum(IAFOR), 2021. http://dx.doi.org/10.22492/issn.2187-476x.2021.6.

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Zajcev, D. F., und V. A. Pavlyukevich. „Material production practice in the aspect of changing methods nature management“. In Scientific dialogue: Questions of philosophy, sociology, history, political science. ЦНК МОАН, 2020. http://dx.doi.org/10.18411/spc-01-02-2020-01.

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RICHARDSON, KURT A. „ON THE RELATIVITY OF RECOGNISING THE PRODUCTS OF EMERGENCE AND THE NATURE OF THE HIERARCHY OF PHYSICAL MATTER“. In Worldviews, Science and Us - Philosophy and Complexity. WORLD SCIENTIFIC, 2007. http://dx.doi.org/10.1142/9789812707420_0008.

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Abbas, Prof Dr Nada Mousa. „AL-YAQOUBI'S PHILOSOPHY OF HISTORY“. In I. International Dubai Social Sciences and Humanities Congress. Rimar Academy, 2024. http://dx.doi.org/10.47832/dubaicongress1-2.

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The philosophy of history needs the availability of basic components, namely: historical material (cognitive), historical thought (historical mentality represented by sense and historical awareness), and a balanced academic method (organized and precise) in order for the rational philosophical vision to emerge from comprehensive study of a civilizational nature for which laws (theories) can be formulated. ), with realistic evidence and evidence, called the philosophy of history! . Al-Yaqubi (third century AH / ninth century AD) showed comprehensive analysis with his sense and historical awareness, and through his historical criticism and his renewal of the method of historical recording, he distinguished himself from those who preceded him and those who followed him with his book entitled “The Problem of People of Their Time and What Predominates in Every Age,” thus revealing the beginning of For the idea of the philosophy of history, where he laid the foundations for the theory of the problem (imitation, imitation) as one of the engines of the wheel of history, a factor influencing the spirituality of the era, the natures of the members of society, and an important and vital part in the formation of human civilizations . The law of problematization, in its philosophical theory, requires AlYaqoubi to reveal the characteristics of each caliph in his policies, interests, and social behaviors, which applies to those with power, influence, prestige, and authority, and as a symbol and role model for society (an elite group), in a collective imitation of their behaviors (at all times and places) by individuals. Human societies. Accordingly, Al-Yaqubi assumed that rulers have a fundamental role in preserving states and societies, and developing civilizations. They can either reform or corrupt them at all levels of civilization, and therefore the problem changes according to the trends of the elite symbols !

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Marni, Sofia, und Delfi Eliza. „Introduction to Nature of Minangkabau Culture With the Philosophy of Learning from the Nature Through Scientific Approach“. In Eighth International Conference on Languages and Arts (ICLA-2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200819.069.

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Berichte der Organisationen zum Thema "Philosophy of nature"

Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.

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Carty, Anthony, und Jing Gu. Theory and Practice in China’s Approaches to Multilateralism and Critical Reflections on the Western ‘Rules-Based International Order’. Institute of Development Studies (IDS), Oktober 2021. http://dx.doi.org/10.19088/ids.2021.057.

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China is the subject of Western criticism for its supposed disregard of the rules-based international order. Such a charge implies that China is unilateralist. The aim in this study is to explain how China does in fact have a multilateral approach to international relations. China’s core idea of a community of shared future of humanity shows that it is aware of the need for a universal foundation for world order. The Research Report focuses on explaining the Chinese approach to multilateralism from its own internal perspective, with Chinese philosophy and history shaping its view of the nature of rules, rights, law, and of institutions which should shape relationships. A number of case studies show how the Chinese perspectives are implemented, such as with regards to development finance, infrastructure projects (especially the Belt and Road Initiative), shaping new international organisations (such as the Asian Infrastructure Investment Bank), climate change, cyber-regulation and Chinese participation in the United Nations in the field of human rights and peacekeeping. Looking at critical Western opinion of this activity, we find speculation around Chinese motives. This is why a major emphasis is placed on a hermeneutic approach to China which explains how it sees its intentions. The heart of the Research Report is an exploration of the underlying Chinese philosophy of rulemaking, undertaken in a comparative perspective to show how far it resembles or differs from the Western philosophy of rulemaking.

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Trotz, Maya, Alex Webb, Amanda Brinton, Rebecca Zarger, Lisa Carne, Nadia Bood, Kris-An Hinds et al. Nature-Based Solutions Workshop Report: Placencia, Belize (report no. 3). Strong Coasts, Oktober 2023. http://dx.doi.org/10.5038/leey7236.

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On August 30th, 2023, over 90 members of the Placencia Peninsula community gathered for a collaborative workshop to address escalating threats to Belize’s coastline. Hosted by Fragments of Hope Ltd. and WWF Mesoamerica, the event introduced an international initiative, Strong Coasts, which studies Nature-Based Solutions to flooding and erosion risks. Through interactive presentations, discussions, and hands-on exercises, attendees shared diverse perspectives on protecting vital yet vulnerable ecosystems like mangroves and coral reefs. Five key areas of concern emerged from participants: governance gaps, unsustainable resource use, insufficient coastal protection, pollution, and habitat loss. Despite varied viewpoints, participants expressed unity around enhancing enforcement and community input in decisions impacting the peninsula. Participatory mapping activities visualized erosion patterns and changes in habitats, revealing how geography shapes local outlooks. In written reflections, people noted new insights gained while emphasizing the need for ongoing, cooperative efforts to implement solutions. This workshop report marks one of many step in the community collectively working to care for the threatened nature so central to health, livelihoods, and heritage along the peninsula. We are deeply grateful to all the participants who generously contributed their time, energy, and invaluable insights. As the Strong Coasts project moves forward, we are guided by the words of Jamaican philosopher Sylvia Wynter: “What we do to nature we do to ourselves. Let us walk gently through life.

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Tyson, Paul. Climate Change Mitigation and Human Flourishing: Recovering Teleology, Avoiding Tyranny. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp5.

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It is most unlikely that adjusting to a 1.5 to 2 degree hotter world is possible within the prevailing political and economic norms of our times. In our post-capitalist times we need to modify modern technological market “liberalism” (which has become, actually, techno-feudalism). If we do not modify our present norms, the collapse of the natural means of power and privilege native to our present world order makes it almost inevitable that democratic liberalism will devolve further into a distinctly anti-liberal species of techno-tyranny. To avoid such a dystopian future, this paper explores how we might re-imagine our global politico-economic norms without embracing techno-tyranny. The argument put forward is that modern liberalism makes the means of personal wealth accumulation and private freedom, the end of public life. This confusion of means with ends implies, ironically, that if our means become unviable, we have no way of aiming at valuable human ends by different means. We have a culturally assumed faulty teleology in political economics and in our philosophy of technology. A revised form of Aristotle’s teleology is proposed whereby an understanding of common human flourishing defines human ends, and where a range of new means could then be pursued to achieve that end, respecting the natural limitations on means that are now upon us.

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Buchanan, Riley, Daniel Elias, Darren Holden, Daniel Baldino, Martin Drum und Richard P. Hamilton. The archive hunter: The life and work of Leslie R. Marchant. The University of Notre Dame Australia, 2021. http://dx.doi.org/10.32613/reports/2021.2.

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Professor Leslie R. Marchant was a Western Australian historian of international renown. Richly educated as a child in political philosophy and critical reason, Marchant’s understandings of western political philosophies were deepened in World War Two when serving with an international crew of the merchant navy. After the war’s end, Marchant was appointed as a Protector of Aborigines in Western Australia’s Depart of Native Affairs. His passionate belief in Enlightenment ideals, including the equality of all people, was challenged by his experiences as a Protector. Leaving that role, he commenced his studies at The University of Western Australia where, in 1952, his Honours thesis made an early case that genocide had been committed in the administration of Aboriginal people in Western Australia. In the years that followed, Marchant became an early researcher of modern China and its relationship with the West, and won respect for his archival research of French maritime history in the Asia-Pacific. This work, including the publication of France Australe in 1982, was later recognised with the award of a French knighthood, the Chevalier d’Ordre National du Mèrite, and his election as a fellow to the Royal Geographical Society. In this festschrift, scholars from The University of Notre Dame Australia appraise Marchant’s work in such areas as Aboriginal history and policy, Westminster traditions, political philosophy, Australia and China and French maritime history.

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Batliwala, Srilatha. Transformative Feminist Leadership: What It Is and Why It Matters. United Nations University International Institute of Global Health, Dezember 2022. http://dx.doi.org/10.37941/rr/2022/2.

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The words of ancient Chinese philosopher Lao Tsu make the simplest, yet most profound, case for transformation – a change of direction, a fundamental shift in the nature or character of something, recasting the existing order and ways of doing things. This is what the world needs now, as institutions and systems of the past century prove unable to address the challenges of impending planetary disaster, persistent poverty, pandemics, rising fundamentalism and authoritarianism, wars, and everyday violence. Against a background of a worldwide backlash against women’s rights, gender parity in leadership positions – in legislatures, corporations, or civil society – has proved inadequate, as women in these roles often reproduce dominant patriarchal leadership models or propagate ideologies and policies that do not actually advance equality or universal human rights. What is required is truly transformative, visionary leadership, whereby new paradigms, relationships and structures are constructed on the basis of peace, planetary health, and social and economic justice.

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Makhachashvili, Rusudan K., Svetlana I. Kovpik, Anna O. Bakhtina und Ekaterina O. Shmeltser. Technology of presentation of literature on the Emoji Maker platform: pedagogical function of graphic mimesis. [б. в.], Juli 2020. http://dx.doi.org/10.31812/123456789/3864.

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The article deals with the technology of visualizing fictional text (poetry) with the help of emoji symbols in the Emoji Maker platform that not only activates students’ thinking, but also develops creative attention, makes it possible to reproduce the meaning of poetry in a succinct way. The application of this technology has yielded the significance of introducing a computer being emoji in the study and mastering of literature is absolutely logical: an emoji, phenomenologically, logically and eidologically installed in the digital continuum, is separated from the natural language provided by (ethno)logy, and is implicitly embedded into (cosmo)logy. The technology application object is the text of the twentieth century Cuban poet José Ángel Buesa. The choice of poetry was dictated by the appeal to the most important function of emoji – the expression of feelings, emotions, and mood. It has been discovered that sensuality can reconstructed with the help of this type of meta-linguistic digital continuum. It is noted that during the emoji design in the Emoji Maker program, due to the technical limitations of the platform, it is possible to phenomenologize one’s own essential-empirical reconstruction of the lyrical image. Creating the image of the lyrical protagonist sign, it was sensible to apply knowledge in linguistics, philosophy of language, psychology, psycholinguistics, literary criticism. By constructing the sign, a special emphasis was placed on the facial emogram, which also plays an essential role in the transmission of a wide range of emotions, moods, feelings of the lyrical protagonist. Consequently, the Emoji Maker digital platform allowed to create a new model of digital presentation of fiction, especially considering the psychophysiological characteristics of the lyrical protagonist. Thus, the interpreting reader, using a specific digital toolkit – a visual iconic sign (smile) – reproduces the polylaterial metalinguistic multimodality of the sign meaning in fiction. The effectiveness of this approach is verified by the poly-functional emoji ousia, tested on texts of fiction.

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