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Thematische Bibliographien / Philosophy of nature in literature / Zeitschriftenartikel

Zeitschriftenartikel zum Thema „Philosophy of nature in literature“

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Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 2. März 2023

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1

Silva, Evaldo Sampaio da. „Filosofia é Literatura? Literatura é Filosofia? / Is Philosophy Literature? Is Literature Philosophy?“ O Eixo e a Roda: Revista de Literatura Brasileira 28, Nr. 3 (03.09.2019): 183. http://dx.doi.org/10.17851/2358-9787.28.3.183-197.

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Resumo: Trata-se aqui de pensar a relação entre Filosofia e Literatura. A partir das aparentes semelhanças e divergências entre ambas, indaga-se se há ou não entre elas uma distinção essencial. Para tanto, retomam-se os argumentos apresentados por Antonio Cicero em Poesia & Filosofia. Assim como as ideias filosóficas, como defende Antonio Cicero, são secundárias para a composição literária, a qual adquire seu valor estético pela maneira como as enuncia, para a Filosofia a escrita não é mais que um instrumento para o pensamento filosófico. Dada tal concepção instrumental do discurso, retoma-se a proposta de Pierre Hadot segundo a qual a Filosofia é primordialmente uma maneira de viver, a qual permite mostrar que a distinção entre a Filosofia e a Literatura precisa ser repensada num nível mais fundamental do que o discursivo. Por esta representação primordial da Filosofia como uma maneira de viver obtém-se que a distinção entre Filosofia e Literatura não se dá pela forma peculiar como cada uma articula os planos de expressão e de conteúdo, mas pela função mesma que o discurso ocupa na constituição de ambas. Disso se seguem também algumas considerações extemporâneas sobre a própria natureza do filósofo e a do escritor ou poeta.Palavras-chave: filosofia; literatura; modo de vida filosófico.Abstract: This article aims to discuss the relation between Philosophy and Literature. Based on supposed similarities and discrepancies, it is investigated if there is an essential distinction concerning them. For such, some arguments elaborated by Antonio Cicero, on his essay Poesia & Filosofia, are analyzed. Antonio Cicero sustains that philosophical ideas are secondary to the literary composition, whose aesthetic value is acquired by the way those ideas are expressed and not by the ideas themselves. Moreover, in Philosophy, the act of writing is no more than an instrument to convey the philosophical thought. This instrumental role of discourse in philosophical works allows us to shed new light into Pierre Hadot’s conception of Philosophy as essentially a way of life. Thus, it will be proposed that the distinction between Philosophy and Literature should be rethought at a level that is deeper than the discursive one, as suggested by Antonio Cicero. The representation of Philosophy as a way of life indicates that the distinction between Philosophy and Literature is not a case of how each one articulates their levels of content and expression. Actually, it concerns the peculiar role of discourse in both of them. Some ultimate considerations on the very nature of the philosopher and of the writer or poet as well follow that existential distinction.Keywords: philosophy; literature; philosophy as a way of life.

2

Elliot, Norbert. „Literature, Nature, and Other“. Environmental Ethics 21, Nr. 2 (1999): 217–19. http://dx.doi.org/10.5840/enviroethics199921234.

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3

Rosenfeld, Jessica. „KELLIE ROBERTSON. Nature Speaks: Medieval Literature and Aristotelian Philosophy“. Review of English Studies 69, Nr. 291 (13.11.2017): 769–71. http://dx.doi.org/10.1093/res/hgx122.

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4

Davis, Rebecca. „Kellie Robertson, Nature Speaks: Medieval Literature and Aristotelian Philosophy“. Yearbook of Langland Studies 33 (Januar 2019): 260–65. http://dx.doi.org/10.1484/j.yls.5.119174.

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5

Dvernitsky, Boris G. „Solzhenitsyn and Russian Literature Philosophy“. Almanac “Essays on Conservatism” 66 (20.02.2019): 118–30. http://dx.doi.org/10.24030/24092517-2019-0-1-118-130.

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The author views the work of A.I. Solzhenitsyn through the prism of the Russian self-comprehension specific features, namely the triunique approach to solving the most fundamental and deep problems that people are concerned with. Such approach determined by Christianity and confession of the Holy Trinity envisages the existence of three fundamentals in a human being: personality, human nature (essence) and vitality. The author assumes that human creative work in general has this triunique structure and uses this approach when analyzing the creative legacy of the writer.

6

Cowdery, Taylor. „Nature Speaks: Medieval Literature and Aristotelian Philosophy by Kellie Robertson“. Studies in the Age of Chaucer 39, Nr. 1 (2017): 378–82. http://dx.doi.org/10.1353/sac.2017.0078.

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7

Gutiérrez-Sanfeliu, Carles. „Nature Speaks: Medieval Literature and Aristotelian Philosophy by Kellie Robertson“. Parergon 36, Nr. 2 (2019): 241–42. http://dx.doi.org/10.1353/pgn.2019.0095.

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8

Harman, Oren. „Philosophy of Nature by Paul Feyerabend“. Common Knowledge 25, Nr. 1-3 (01.04.2019): 458–59. http://dx.doi.org/10.1215/0961754x-7312681.

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9

Van Houten, Richard L. „Nature and Tzu-jan in Early Chinese Philosophical Literature“. Journal of Chinese Philosophy 15, Nr. 1 (25.01.1988): 35–49. http://dx.doi.org/10.1163/15406253-01501003.

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10

HOUTEN, RICHARD L. „NATURE AND TZU-JAN IN EARLY CHINESE PHILOSOPHICAL LITERATURE“. Journal of Chinese Philosophy 15, Nr. 1 (März 1988): 35–49. http://dx.doi.org/10.1111/j.1540-6253.1988.tb00589.x.

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11

Oppo, A. „Does a “russian philosophy” exist? The boundaries and nature of a question“. Solov’evskie issledovaniya, Nr. 2 (30.06.2021): 47–67. http://dx.doi.org/10.17588/2076-9210.2021.2.047-067.

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The issue of the existence of a peculiarly “Russian” philosophy has long been the object of many debates, which soon led to very different and often opposite conclusions. The question is always the same: Is there an original contribution that Russian authors made to philosophy, in the same way as with literature, arts, and sciences? What happened to Greek/Western philosophy when cultivated in “Russian soil”? In order to answer these questions, it is necessary to first carry out a brief examination of the never-obvious issue of “what being a philosopher means”, i.e. of what generally distinguishes an intellectual who claims to be a “philosopher” from other kinds of intellectuals or scholars. After this short but necessary premise, this article will try to sum up some of the classic and modern definitions of Russian philosophy (from Chaadaev to Evlampiev) and conclude by proposing a personal idea about an overarching frame of Russian philosophical thought. In my opinion, the latter mostly originates from a peculiar reception in Russia of Platonism, Idealism and Marxism that ultimately transformed those views, especially during the Silver Age, into a sort of “integral gnoseology”, which connects “logos” and “life” in a specifically dialectical way that can be described, pour cause, as “Russian”. This “integral gnoseology” ultimately conjoins science and humanism in an original way and is capable of opening up to discreet phenomena and to multiple levels of knowledge.

12

Keller, D. R. „Toward a Post-Mechanistic Philosophy of Nature“. Interdisciplinary Studies in Literature and Environment 16, Nr. 4 (01.10.2009): 709–25. http://dx.doi.org/10.1093/isle/isp091.

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13

Garcia, Luis Fellipe. „Nature at the Core of Idealism“. Idealistic Studies 51, Nr. 1 (2021): 27–49. http://dx.doi.org/10.5840/idstudies2021312126.

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This paper claims that the inner drive of the discussion leading to the philosophical rupture between Fichte and Schelling is the problem of the independence of nature. I argue that the otherwise rich literature on the subject, by not engaging with this problem, has led to a false dichotomy between two equally unsatisfactory possibilities of interpretation: (a) Schelling’s misunderstanding of Kant’s transcendental method or (b) his overcoming of it. On my account, once one engages with Schelling’s philosophy of nature, it becomes clear that he, just as Fichte, is exploring the inner tensions of Kant’s philosophy, even though he does it in a different and original direction.

14

Demir, Metin. „The tension between the autonomy of reason and nature in Hegel’s Philosophy of Nature“. Problemata 11, Nr. 4 (November 2020): 59–80. http://dx.doi.org/10.7443/problemata.v11i4.52272.

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This article discusses the relationship between the externality of nature and the autonomy of reason, one of the most vexed problems in Hegel’s philosophy. Simply, it focuses on the question of how the compatibility of the logical structure of reason and factual reality is solved in Hegelian system. It is asserted here that Hegel finds the answers given before him in modern philosophy of nature inadequate, so he refuses both realist and idealist approaches. For him, nature is neither wholly compatible nor distinct from reason. Since he repudiates the two options, asking whether Hegel’s philosophy of nature is a priori style or not becomes irrelevant. After reviewing the literature, a new interpretation beyond this dichotomy is suggested. On the basis of an analysis of the first pages of Philosophy of Nature I will show that, according to Hegel, nature and metaphysics are two different language games: the essential issue is a problem of translation. Although Idea serves as a metalanguage holding together these two language games, no exact transition is possible.

15

Glover, Jayne. „HUMAN/NATURE: ECOLOGICAL PHILOSOPHY IN MARGARET ATWOOD'SORYX AND CRAKE“. English Studies in Africa 52, Nr. 2 (Oktober 2009): 50–62. http://dx.doi.org/10.1080/00138390903444149.

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16

Daujotytė-Pakerienė, Viktorija. „Between Philosophy and Self-Reflection“. Literatūra 62, Nr. 1 (28.12.2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.

17

Daujotytė-Pakerienė, Viktorija. „Between Philosophy and Self-Reflection“. Literatūra 62, Nr. 1 (28.12.2020): 24–33. http://dx.doi.org/10.15388/litera.2020.1.2.

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The article aims at highlighting the uniqueness of thinking and academic activity of Donatas Sauka, who for many years was a professor at the Department of Lithuanian Literature of Vilnius University. The article reveals his scholarly ambitions – broad interests, good knowledge of classic Western literature, and an attempt to keep the achievements of natural sciences on the horizon of humanities. However, he harboured artistic and poetic inclinations in his nature; he has translated a number of classical texts required for his research. The philological interests of the professor were permeated by self-reflection. Comparative literature science was his field of research – even though his other interests also competed for his attention, he analysed methodological issues, different scopes of national literatures and paradoxes of literary analysis. He also raised an essential question for comparison – from what and how are clusters of literary identity formed; how they are related to the mental history and language of a nation; how creative incentives are formed and how they operate.

18

Truitt, E. R. „Nature Speaks: Medieval Literature and Aristotelian Philosophy, written by Kellie Robertson, 2017“. Early Science and Medicine 22, Nr. 4 (09.11.2017): 375–403. http://dx.doi.org/10.1163/15733823-00224p05.

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19

Belarev, Alexander. „Scientific tales by Kurd Lasswitz: between literature, science and philosophy“. Children's Readings: Studies in Children's Literature 19, Nr. 1 (2021): 152–67. http://dx.doi.org/10.31860/2304-5817-2021-1-19-152-167.

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The article deals with the works of German science fiction writer Kurd Lasswitz (1848–1910). The article provides a brief description of the main themes and directions of the writer’s work. Lasswitz was the creator of the scientific tale genre (das wissenschaftliche Märchen), in which he had set the task of building new relationships between science and literature, nature and man, the animate particle and the cosmic whole. In accordance with the spirit of the fin de siècle era the scientific tale represented a new, post-positivist ideal of knowledge. The key theme of Lasswitz’s fiction was the search for extraterrestrial civilizations.Mars became for Lasswitz a place where the intelligent extraterrestrial beings have realized an ideal society in which ethics and technology are NOT in conflict. Lasswitz was not a neo-Kantian philosopher only, he was also an active popularizer of Kant’s philosophy. He was striving to create a Kantian utopia in literature. For Lasswitz Mars became the realization of this utopia. Also Lasswitz sought to give literary embodiment to the ideas of another philosopher, Gustav Theodor Fechner. Following his philosophy, Lasswitz develops environmental and existential issues of the coexistence of intelligent plants with humans. In Lasswitz’ story for children “The Escaped Flower” (1910), one can trace how in Lasswitz’ science fiction (scientific tale) the themes of the habitability of space (Mars), science and technology of the future interact with the ideas of Kant and Fechner.

20

Luisetti, Federico. „Notes on the Biopolitical State of Nature“. Paragraph 39, Nr. 1 (März 2016): 108–21. http://dx.doi.org/10.3366/para.2016.0187.

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Foucault's notion of biopower and his reflections on barbarism and savagery in ‘Society Must Be Defended’ are part of Western philosophy's theorization of the state of nature. In order to show the implications of this epistemic constellation, the article concentrates on the semantic history of primitivism, providing an alternative genealogy for the biopolitical paradigm and ‘Italian Theory's’ engagement with life and nature. From this perspective, Leopardi stands out as a precursor to contemporary ‘Italian Theory’. Leopardi's fascination with Rousseau's ethnographic exoticism and his meditations on the Discourse on the Origin of Inequality can be seen as a critique of the colonial foundations of European modern philosophy and an attempt to envision another state of nature, beyond the tenets of the social contract tradition.

21

Steigerwald, Joan. „Epistemologies of Rupture: The Problem of Nature in Schelling's Philosophy“. Studies in Romanticism 41, Nr. 4 (2002): 545. http://dx.doi.org/10.2307/25601586.

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22

Armstrong, D. M. „The Nature of Possibility“. Canadian Journal of Philosophy 16, Nr. 4 (Dezember 1986): 575–94. http://dx.doi.org/10.1080/00455091.1986.10717137.

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I want to defend a Combinatorialtheory of possibility. Such a view traces the very idea of possibility to the idea of the combinations – all the combinations which respect a certain simple form – of given, actual, elements. Combination is to be understood widely enough to cover the notions of expansion and contraction. (My central metaphysical hypothesis is that all there is is the world of space and time. It is this world which is to supply the actual elements for the totality of combinations. So what is proposed is a Naturalistic form of a combinatorial theory.)The combinatorial idea is not new, of course. Wittgenstein gave a classical exposition of it in the Tractatus. Perhaps its charter is 3.4: ‘A proposition determines a place in logical space. The existence of this logical place is guaranteed by the mere existence of the constituents’ (my italics). There is a small additional combinatorial literature. I myself was converted to a combinatorial view by Brian Skyrms’ brief but fascinating article ‘Tractarian Nominalism.’

23

Harman, Oren. „Philosophy of Nature by Dorothea Lotter and Andrew Cross“. Common Knowledge 24, Nr. 3 (01.08.2018): 438–39. http://dx.doi.org/10.1215/0961754x-6940214.

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24

Olivier, Marc. „Binding the book of nature: microscopy as literature“. History of European Ideas 31, Nr. 2 (Januar 2005): 173–91. http://dx.doi.org/10.1016/j.histeuroideas.2003.11.005.

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25

Erokhin, Alexey K. „PHILOSOPHY OF LAW AS A PRACTICAL EXPRESSION OF SOCIAL IDEALS“. Sovremennye issledovaniya sotsialnykh problem 14, Nr. 3 (31.10.2022): 110–21. http://dx.doi.org/10.12731/2077-1770-2022-14-3-110-121.

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Background. Philosophy of law is a branch of philosophy that studies the nature of law, especially in its relation to human values, relationships, and practice. The points of views to the nature of law often depend on the philosophical position taken by a particular philosopher or group of philosophers. As a result, legal philosophy becomes the object of heated discussions, the main feature of which is reduced to the question of what is due and being, i.e. can and should positivist law replace the traditional values developed by mankind as regulators of behavior and relationships. Purpose. The purpose of the article is to determine the relationship between the philosophy of law as a “special” or “private” discipline and “general” philosophy. The subject of the study is the philosophical ideas of a rational approach to law as a practice. Methods. The research method is the analysis of scientific literature and philosophical reflection. Conclusions. In the philosophy of law the decisive factor is not so much its attitude to general philosophy, but the relationship between the philosophy of law and the law itself. Results. The effectiveness of the work done lies in the fact that the findings allow us to consider the philosophy of law as a practical philosophy. The results obtained can be used in further practical and theoretical studies of philosophy and theory of law.

26

S, Sumathi. „Theories of Aseevagam in Tamil Philosophy“. International Research Journal of Tamil 4, S-8 (09.08.2022): 344–49. http://dx.doi.org/10.34256/irjt22s849.

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Naturally occurring minerals are grouped into five types of geological formations. Other substances that may be present in Fivefold are called constituents. The concepts of God and soul based on Vedic and Upanishad principles are not found anywhere in Tolkappiyam or Sangam literature. Nature is the unadulterated first philosophical position of the Tamils in their life. It can be seen that the attempt to search for causes and factors in the dynamic nature of nature has paved the way for the emergence of philosophy and theoretical concepts. In this way, priming the object and priming the concept is taking place through time. Although Jainism, Buddhism, and Vedicism can be found in the Tamil philosophical tradition, this article has explored the auspicious thoughts that had already strengthened.

27

Littlejohns, Richard. „Philipp Otto Runge's "Tageszeiten" and Their Relationship to Romantic Nature Philosophy“. Studies in Romanticism 42, Nr. 1 (2003): 55. http://dx.doi.org/10.2307/25601603.

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28

Waerdt, Paul A. Vander, und Margaret E. Reesor. „The Nature of Man in Early Stoic Philosophy“. American Journal of Philology 113, Nr. 1 (1992): 115. http://dx.doi.org/10.2307/295138.

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29

Yeung, Lorraine. „The Nature of Horror Reconsidered“. International Philosophical Quarterly 58, Nr. 2 (2018): 125–38. http://dx.doi.org/10.5840/ipq2018326104.

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There is a growing interest in the role of non-cognitive affective responses in the philosophical literature on fiction and emotion. This flurry of scholarly interest is partly a reaction to cognitivist accounts of fiction and emotion that have been found to be inadequate. The inadequacy is particularly salient when this approach is employed to account for narrative horror. Cognitivist conceptions of the emotion engendered by narrative horror prove to be too restrictive. Cognitivist accounts also fail to give the formal devices and stylistic elements deployed in narrative horror a proper place within the spectator’s emotional engagement with it. In this paper I propose an alternative conception of the emotion “horror” that incorporates non-cognitive affective responses. I argue that this conception of “horror” is more fine-grained than the one characterized as a cognitivist approach. It captures more literary examples of the horror experience and it accommodates better the fear of the unknown. It also makes possible an aesthetics of horror in which formal devices and stylistic elements are given their proper place.

30

Duffy, Simon. „The Difference Between Science and Philosophy: the Spinoza-Boyle Controversy Revisited“. Paragraph 29, Nr. 2 (Juli 2006): 115–38. http://dx.doi.org/10.3366/prg.2006.0012.

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This article examines the seventeenth-century debate between the Dutch philosopher Benedict de Spinoza and the British scientist Robert Boyle, with a view to explicating what the twentieth-century French philosopher Gilles Deleuze considers to be the difference between science and philosophy. The two main themes that are usually drawn from the correspondence of Boyle and Spinoza, and used to polarize the exchange, are the different views on scientific methodology and on the nature of matter that are attributed to each correspondent. Commentators have tended to focus on one or the other of these themes in order to champion either Boyle or Spinoza in their assessment of the exchange. This paper draws upon the resources made available by Gilles Deleuze and Felix Guattari in their major work What is Philosophy?, in order to offer a more balanced account of the exchange, which in its turn contributes to our understanding of Deleuze and Guattari's conception of the difference between science and philosophy.

31

Wertz, S. K. „Collingwood and the Nature of Consciousness“. International Philosophical Quarterly 61, Nr. 3 (2021): 285–95. http://dx.doi.org/10.5840/ipq2021714179.

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This essay touches on the following topics: imagination, caprice, relative and absolute presuppositions, language, knowledge, moral and aesthetic values, art, evolution, and dreams. Collingwood distinguished between pre-reflective and reflective consciousness and identified four features of consciousness: forms (simple or primitive, practical, and theoretical or specialized), objects, feelings, and selective attention or focus. He also spoke of the corruption of consciousness that psychologists of his day called repression. This is a way in which we can falsify consciousness that can lead to inauthentic thinking and to error. The phenomenological description of these processes that he gave us is a promising over-all account. This essay also utilizes some of the contemporary literature on consciousness to draw comparisons and contrasts with Collingwood’s account. As a historical note, it offers some parallels between Leibniz and Collingwood on attention, awareness, and consciousness.

32

McKinsey, Elizabeth. „The Perfecting of Nature: Reforming Bodies in Antebellum Literature“. Journal of American History 108, Nr. 3 (01.12.2021): 593. http://dx.doi.org/10.1093/jahist/jaab261.

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33

Akasoy, Anna Ayse. „Philosophy in the Narrative Mode“. Journal of Arabic and Islamic Studies 21 (04.01.2022): 121–40. http://dx.doi.org/10.5617/jais.9372.

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Histories of Arabic and Islamic philosophy tend to focus on texts which are systematic in nature and conventionally classified as philosophy or related scholarly disciplines. Philosophical principles, however, are also defining features of texts associated with other genres. Within the larger field of philosophy, this might be especially true of ethics and within the larger body of literature this might be especially the case for stories. Indeed, it is sometimes argued that the very purpose of storytelling is to reinforce and disseminate moral conventions. Likewise, the moral philosopher can be conceptualized as a homo narrans.The aim of this contribution is to apply the approach to narratives as a mode of debating ethical or moral principles to biographies of Alexander the Great. More than any other figure of the classical world, Alexander was religiously validated in the Islamic tradition due to his quasi-prophetic status as the ‘man with the two horns’ in the Qur’an. He appears prominently in the larger orbit of Arabic and Islamic philosophy as interlocutor and disciple of Aristotle and is adduced anecdotally in philosophical literature as an example to teach larger lessons of life. As a world conqueror, he provided an attractive model for those who sought to reconcile philosophical insight with worldly ambition.Focusing on biographies of Alexander, this article explores ethical principles which are inscribed in this body of literature and thus reads the texts as a narrativized form of philosophy. The analysis is comparative in two ways. Biographies of different periods and regions of the Islamicate world will be discussed, but comparisons with pre-Islamic biographies of Alexander (notably Roman biographies and the Alexander Romance) are included as well.

34

Adler, Anthony C. „Tobias, Rochelle, editor. Hölderlin's Philosophy of Nature“. German Quarterly 94, Nr. 4 (Oktober 2021): 538–40. http://dx.doi.org/10.1111/gequ.12227.

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35

Meirbayev, B. „Philosophy and Poetry“. Adam alemi 4, Nr. 86 (15.12.2020): 20–31. http://dx.doi.org/10.48010/2020.4/1999-5849.02.

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The article discusses the relationship between philosophy and poetry as specific ways of understanding the world and the ways in which words are similar and distinct. Based on a comparative analysis of the theory and methodology of the development of the world philosophy and the art of literature in national literary studies, the article examines the question of the nature and features of philosophical knowledge. The paper shows that poetic thinking and the ability to create symbols are both a unique feature of humans and one of the spiritual foundations of the study of the world and the representation of reality, and today they remain one of the bestpreserved qualities of poetry.

36

Morgan, Ruth M., und Peter A. Bull. „The philosophy, nature and practice of forensic sediment analysis“. Progress in Physical Geography: Earth and Environment 31, Nr. 1 (Februar 2007): 43–58. http://dx.doi.org/10.1177/0309133307073881.

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The rapidly expanding field of forensic geoscience derives its roots from nineteenth- and early twentieth-century scientists who both influence and are influenced by literature and fictional writing. Forensic geoscience borrows much, but not all, of its precepts from geological and geomorphological analytical techniques. Fundamental differences exist between forensic geoscience and its sister disciplines, fundamental enough to make the unwary geoscientist succumb to philosophical and practical pitfalls which will not only endanger the outline of their report, but may well indeed provide false-negative or false-positive results leading to contrary or inaccurate conclusions. In the law, such outcomes have devastating and untenable consequences. Forensic geoscience requires techniques of exclusion rather than inclusion and an acknowledgement that analytical techniques may be diagnostic only in very specific situations. Whether analysis of the ubiquitous or the exotic component is chosen, acknowledgement of the need for samples to be representative is required. The presentation of false-positive results or the lack of identification of sample ‘mixing’ is prerequisite to the application of statistical tests which must be applied in the most careful manner. The realization of the limitations of the technique requires, wherever possible, conjunctive analysis by other truly independent techniques. While personal opinion derives from experience, there is no place for assumption. Research papers in forensic geoscience are not submitted to be speculative or challenging as may be the case in many fields of geomorphology and geology. There is no place for conjecture in forensic geoscience.

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Yermolenko, Anatolii. „Hryhorii Skovoroda’s Socratic Dialogue in the Context of Modern Philosophy“. Kyiv-Mohyla Humanities Journal, Nr. 9 (29.12.2022): 2–18. http://dx.doi.org/10.18523/kmhj270827.2022-9.2-18.

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This article explores the creative work of Hryhorii Savych Skovoroda from the standpoint of the leading trends in contemporary philosophic thought: a communicative turn in philosophy, neo-Socratic dialogue, and ethics of discourse. Skovoroda’s philosophy is interpreted not only in line with the ‘know yourself’ principle as a method of cognition, but, first of all, within the Socratic dialogue dimension when the methods of maieutics and elentics are used for joint searching for truth and solving moral problems. Skovoroda did not reduce philosophy to life, but he raised life to philosophy; philosophy itself was his life and in the first place, it was the practical philosophy of dialogue. Socratic dialogue appears in the practices of communication with people, in particular in the wandering habitus of the thinker. Wandering is an important element of his philosophy, his life, and his habitus. The wandering nature of Skovoroda’s habitus takes his dialogues beyond epistemology bringing the dialogue into a practical, or rather moral and practical plane. As an educator, Skovoroda draws on the Ukrainian culture habitus and practices and transcends this habitus and thus elevating it to the habitus of reason. This paper asserts the idea of the need and necessity to develop and to practice the neo-Skovoroda’s dialogue as a component of the global trend of dialogic civilization development.

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Dakhniy, Andriy. „IN SEARCH OF MAN: INTERACTION OF PHILOSOPHY AND LITERATURE IN WESTERN SPIRITUAL TRADITION“. Doxa, Nr. 2(36) (25.03.2022): 33–42. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246777.

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The article considers the phenomenon of interaction of philosophy and literature on the material of anthropological issues within the Western spiri tual tradition. It is shown that this kind of mutual enrichment has been successfully carried out since antiquity, in particular, in the sense of the influence of poetry and drama on the formation of philosophical thought, epic poetry and drama became the forefront of philosophy. Thus, a precedent was set, a certain model of interaction and mutual enrichment was initiated.It is emphasized that in literature, especially in drama, comic and tragic were explained in detail, which had an impact on the understanding of human nature in philosophy, as evidenced by the search for classical thinking – on a theoretical level and Hellenistic philosophizing – rather on a practical level: in the latter case, the philosopher often became someone like a literary character.The article also traces the analysis of the interaction of the tragic and the comic in the postantic era, in particular, from the Renaissance to the twentieth century.The affinity of philosophy and poetry as manifestations of the universalist approach to reality, characteristic of Western spiritual culture, as revealed by Aristotle, is also emphasized, and their emphasis is not on what was, but what should be. The productive interaction between philosophy and literature has been traced on the example of such antagonistic trends as the Enlightenment and Romanticism. The symptomatic appearance of such integrating literature and philosophy as S. Kierkegaard, F. Nietzsche and F. Dostoevsky in the 19th century is also pointed out. Examples of the close complementarity of anthropological research by philosophers and writers in the twentieth century are demonstrated. Finally, among the thinkers of the time is the figure of M. Heidegger, who, especially in his “late” period, often appealed and cothought with poets. It is noted that the most relevant in philosophical and literary studies (as opposed to scientific and religious approaches) is the analysis of time and death. That is, it is concluded that the most fruitful interaction of philosophy and literature was realized in modern times. Based on the principle of interdisciplinarity, it is substantiated that philosophical anthropology received the most fruitful impulses from the field of literature.

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Ardiansyah, Bakhtiar, Muhammad Sarjan, Agus Muliadi, Asrul Azizi, Hamidi Hamidi, Iswari Fauzi, Muhammad Yamin et al. „Constructivism-Based Science Practicum In Philosophy Perspective“. KONSTAN - JURNAL FISIKA DAN PENDIDIKAN FISIKA 7, Nr. 02 (30.12.2022): 101–5. http://dx.doi.org/10.20414/konstan.v7i02.196.

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This article aims to describe philosophically related to Constructivism-Based Science Practicum. This article uses a qualitative descriptive approach. Information was obtained based on observations, experience, and a literature review from several journal literature. Philosophical studies can strengthen ontology related to the nature of constructivism-based science practicum, a science practicum that leads to constructing students' thinking so that knowledge, skills, and attitudes are increasing. Epistemologically (usefulness), constructivism-based science practicum can improve students' concepts and skills in understanding science concepts. Axiologically (Universal values) constructivism-based science practicum can be obtained from science practicum activities that shape scientific attitudes and behaviour in general.

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Krajewski, B. „The Hermeneutic Nature of Analytic Philosophy: A Study of Ernst Tugendhat“. Common Knowledge 15, Nr. 2 (01.04.2009): 219. http://dx.doi.org/10.1215/0961754x-2008-061.

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Adamczewski, Jakub, und Yuki Nagae. „Come Rain or Shine: The Swedish Preschools Philosophy on Learning in Nature“. Edukacja Elementarna w Teorii i Praktyce 17, Nr. 3(66) (30.09.2022): 73–89. http://dx.doi.org/10.35765/eetp.2022.1766.05.

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Swedish preschools are known worldwide as they are built on democratic values and love for play and explorative learning. The recent civilization leap is a sign that we should be familiar with other alternatives for child development, such as the Swedish “Come Rain or Shine” philosophy and its approach to learning in nature. The aim of this conceptual article is to describe the outdoor learning philosophy by sharing good practices worked out in Swedish preschool pedagogy over the last century. Our knowledge is largely based on limited data collected through a narrative literature review, dedicated to the topic. This type of knowledge can be seen as a valuable lesson for those countries that are in a need of systematic solutions concerning preschool education.

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Kleinau, Elke, und Lilli Riettiens. „‘Nature’ in German colonial literature for children and young people“. History of Education 49, Nr. 4 (03.06.2020): 440–58. http://dx.doi.org/10.1080/0046760x.2020.1753825.

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G, Muthulakshmi. „Philosophical Thoughts of Bharathi“. International Research Journal of Tamil 4, S-11 (10.09.2022): 128–32. http://dx.doi.org/10.34256/irjt224s1118.

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In the explanation of the universe, the five gods, the planets, man, and the soul, science and philosophy are mutually exclusive. From time to time, scholars, poets, and mystics have been explaining philosophy depending on their field of knowledge. Philosophy is always man's search object and as such is the theme of the poetry of poets. Mahakavi Bharathiyar was the source of innovation in poetry and revolution in society, as well as giving richness and impetus to the development of Tamil literature in the twentieth century. It is noteworthy here that the poet who was a revolutionary who gave rise to the concept of innovation is also a patron who praises nature and God. In the works of Bharathiyar, who sees nature as God and God as an expression of nature, philosophy is woven through the leaves. This article explains the philosophical ideas expressed in Bharathiyar's works in terms of nature, God, and man and also in terms of Siddhas' doctrine.

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Martijn, Marije. „Proclus on Nature. Philosophy of Nature and Its Methods in Proclus' Commentary on Plato's Timaeus“. Mnemosyne 62, Nr. 4 (2009): 702–3. http://dx.doi.org/10.1163/156852510x456237.

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Effendi, Rustam. „Seeing Nature and the Philosophy of Banjar Through Banjar Traditional Pantun“. Indonesian Journal of Cultural and Community Development 3 (05.06.2019): 25–32. http://dx.doi.org/10.21070/ijccd2019213.

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Banjar traditional rhymes are rhymes that lived and prospered around 1900 and below. The calculation from 1900 down refers to the theory that traditional literature lived and developed two generations ago and below. Traditional Banjar rhymes are expressed only in spoken language. If traditional Banjar rhymes are expressed only in spoken language, then the contemporary Banjar rhymes, in addition to being expressed in spoken language, are also expressed in written language, even expressed through cyberspace, such as whats up, facebook, and other virtual worlds (digital literature). The Banjar Pantun is supported by traditional Banjar people, who are mostly illiterate. Therefore, the content of rhymes is very vulgar (to be honest, revealing things as they are) and reflects the natural condition at the time the rhymes were made, and reflects the original philosophy of Banjar, which has not been contaminated by foreign cultures. Research on the Banjar traditional pantun is very important and very urgent. Banjar rhymes which are verbal are stored in the memory of informants, most of which are elderly. Therefore, various Banjar rhymes must be immediately recorded and analyzed in accordance with the explanation of the informant. The results of this study conclude that the natural atmosphere reflected from the Banjar rhyme is a calm, peaceful atmosphere, fresh wind blowing, deep rivers and clear water, a sense of family, shady trees, community activities back and forth from village to village, and prosperity and the happiness of life. Some of the philosophy of life of the Banjar people reflected in the traditional Banjar rhyme are: (i) regard the teaching profession as the noblest profession outperforming other professions, (ii) Appreciation to Mr. Tuan Haji (someone who has performed the hajj) and submit to his advice, (iii ) ideal women for Banjar people are white women and like to smile, (iv) true longing and jealousy will not be able to be cured, (v) people who love each other are people who remember each other, (vi) new people remember and appreciate his family and hometown when afflicted by unfortunate overseas, (vii) contemplate fate and accept destiny if fate has been determined by the Almighty.

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Reinhardt, Tobias. „The speech of nature in Lucretius’ De Rerum Natura 3.931–71“. Classical Quarterly 52, Nr. 1 (Juli 2002): 291–304. http://dx.doi.org/10.1093/cq/52.1.291.

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Cull Ó Maoilearca, Laura. „Notes toward The Philosophy of Theatre“. Anglia 136, Nr. 1 (08.03.2018): 11–42. http://dx.doi.org/10.1515/ang-2018-0007.

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AbstractThis article draws from the contemporary French thinker François Laruelle to perform a ‘non-philosophical’ analysis of recent literature from the analytic or Anglo-American philosophy of theatre. Much of this literature, I argue, suffers from the problem of application, namely: non- or extra-theatrical assumptions are both brought to bear upon and remain unchallenged by the philosopher’s encounter with theatre – particularly in the form of assumptions as to the nature of philosophy or the role or position of philosophy with respect to other forms of thought, such as theatre and performance. Having sought to articulate some of the problems arising from the conception of the philosophy of theatre as a definitional project, the article then considers – via Laruelle – what kind of ‘stance’ a philosophy of theatre might need to occupy in order not to impose its thought on theatre but to be open to theatre’s thoughts.

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Howard, Stephen. „Kant on the Fundamental Forces of Matter: Why Attraction and Repulsion?“ Kantian Review 26, Nr. 3 (23.03.2021): 413–33. http://dx.doi.org/10.1017/s1369415421000042.

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AbstractThis article addresses a simple question that has rarely been asked of Kant’s philosophy of nature: why are attraction and repulsion the two fundamental forces of matter? Where proposals can be found in the literature, they are divergent. I provide a new answer, which has strong support from the historical context: Kant pursues a modified version of what I call the ‘reduction method’ that was much debated in the German metaphysical tradition. To this, Kant crucially adds his critical doctrine of regulative ideas, revealing an overlooked way that the Appendix to the Critique informs his philosophy of nature.

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Sant'Anna, André Rosolem. „Introduction: philosophy of memory“. Acta Scientiarum. Human and Social Sciences 43, Nr. 3 (17.03.2022): e61814. http://dx.doi.org/10.4025/actascihumansoc.v43i3.61814.

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Philosophical theorizing about the nature of memory is becoming increasingly prominent in the recent literature, with the philosophy of memory now being recognized as a distinct field of research (Michaelian & Sutton, 2017; Bernecker & Michaelian, 2017). As Michaelian et al. (2018) note in their introduction to a recent edited collection, this is attested by the large number of articles, journal special issues, books, and edited collections published recently, as well as the various conferences that have been organized in different parts of the world in the past few years. There is, to put it differently, a growing sense of community among philosophers of memory. But what is the philosophy of memory? What sort of questions are philosophers of memory concerned with?

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Oser, Lee. „Human Nature and Modernist Ethics“. Philosophy and Literature 28, Nr. 2 (2004): 284–99. http://dx.doi.org/10.1353/phl.2004.0034.

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