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Academic literature on the topic 'Effect of philosophers on'

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Published: 26 July 2024
Last updated: 27 July 2024

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Journal articles on the topic "Effect of philosophers on"

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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.
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Earman, John. "The Unruh effect for philosophers." Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 42, no. 2 (May 2011): 81–97. http://dx.doi.org/10.1016/j.shpsb.2011.04.001.

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Ademowo, Adeyemi Johnson. "African Philosophers and the Quest for Development in Contemporary Africa." Àgídìgbo: ABUAD Journal of the Humanities 1, no. 1 (2013): 78–86. http://dx.doi.org/10.53982/agidigbo.2013.0101.08-j.

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The tasks for African philosophers in crisis-ridden Afri a is the focus of this work. It examines the effect of the three decades debate on the existence, 'who is', as well as 'who is not', an African Philosopher on how they define their roles in channeling a path for African growth and development. It argues that the debate, while vital to the philosophical enterprise, need not distract those that claimed to be 'philosophers' or with 'Philosophy degrees' from contributing their quota to the discourse on African development. It ends by outlining the role(s) that contemporary African philosophers should play, both for the sake of relevance and justification of devoting hours to contemplations and rigorous thinking.
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Tillman, Micah D. "How Philosophers Appeal to Priority to Effect Revolution." Metaphilosophy 47, no. 2 (April 2016): 304–22. http://dx.doi.org/10.1111/meta.12181.

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Warren, Mary Anne. "Feminist Archeology: Uncovering Women's Philosophical History." Hypatia 4, no. 1 (1989): 155–59. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00874.x.

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A History of Women Philosophers, Volume I: Ancient Women Philoophers, 600 B.C. - 500 A.D., edited by Mary Ellen Waithe, is an important but somewhat frustrating book. It is filled with tantalizing glimpses into the lives and thoughts of some of our earliest philosophical foremothers. Yet it lacks a clear unifying theme, and the abrupt transitions from one philosopher and period to the next are sometimes disconcerting. The overall effect is not unlike that of viewing an expansive landscape, illuminated only by a few tiny spotlights.
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Xolmo'minov, Ja'far. "The Philosophy of Wahdat ul-Wujud (the unity of being) and Nakshbandism: Transformation Processes and Specific Features." Uzbekistan: language and culture 1, no. 3 (September 10, 2019): 57–70. http://dx.doi.org/10.52773/tsuull.uzlc.2019.3/adpb2859.

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Ibn al-Arabiy Abu Bakr Mukhammad is a scholar of mysticism the great philosopher, theologian, the poet, one of the greatest philosophers of the philosophy of the Irfon, influenced by Hakim At-Termizi’s views, known in the Muslim East as “Sheikh ul-Akbar” – “The Greatest Sheikh” (1165-1240) reached its highest level through the theosophical teachings of God. Ibn al-Arabi’s Theory of Wahdat ul-wujud - the Unity of Being and the Theory of the Perfect Man has encompassed the entire Muslim East and has had a positive effect on the views of Western philosophers as well. Also, the Tariqat (of mysticism was founded by Hodja Yusuf Hama-dani and Hodja Abdul Khaliq Gijduvani (1103-1218). The doctrine that united the regions spiritually is also influenced by Ibn al-Arabi’s philosophy of Wahdat ul-wujud. The great thinkers and thinkers of Khoja Muhammad Porso Bukhari, Khoja Ubaydullah Akhror Waliy, Mawlana Abdurakhman Jomi, Alisher Navo'i, Khoja Makhdum Agzam and Ahmad Sarhindi developed the idea of Wahdat ul-wujud with the Nakshbandism.
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Stanley, Jason, and John B. Min. "Interview." Democratic Theory 5, no. 1 (June 1, 2018): 81–91. http://dx.doi.org/10.3167/dt.2018.050106.

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Stanley and Min discuss how propaganda works in liberal democratic societies. Stanley observes that the inability to address the crisis of liberal democracies can be partially explained by contemporary political philosophy’s penchant for idealized theorizing about norms of justice over transitions from injustice to justice. Whereas ancient and modern political philosophers took seriously propaganda and demagoguery of the elites and populists, contemporary political philosophers have tended to theorize about the idealized structures of justice. This leads to a lack of theoretical constructs and explanatory tools by which we can theorize about real-life political problems, such as mass incarceration. Starting with this premise, Stanley provides an explanation of how propaganda works and the mechanisms that enable propaganda. Stanley further theorizes the pernicious effects that elitism, populism, authoritarianism, and “post-truth” have on democratic politics.
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SCHWITZGEBEL, ERIC, and FIERY CUSHMAN. "Expertise in Moral Reasoning? Order Effects on Moral Judgment in Professional Philosophers and Non-Philosophers." Mind & Language 27, no. 2 (March 26, 2012): 135–53. http://dx.doi.org/10.1111/j.1468-0017.2012.01438.x.

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Mirzaei, Khalil, Sayyed Hashem Golestani, and Sayyed Hossain Vaezi. "The Comparative Study of Morals and Democracy and Their Effect on the Behavioral Reflections of Khawaja Nasir al-Din Tusi and John Dewey." International Education Studies 9, no. 10 (September 28, 2016): 237. http://dx.doi.org/10.5539/ies.v9n10p237.

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<p class="apa">This study was aimed at comparatively analyzing morals and democracy from John Dewey and Khawaja Nasir al-Din Tusi’s view point. It also sought the effect of the two philosophers’ view point about morals and democracy and behavioral reflections. The purpose of this study was also to become familiar with the effect of morals and democracy on behavioral reflections of John Dewey (as the west representative of the behavioral reflection). It also tries to familiarize the readers with Khawaja Nasir al-Din Tusi’s view point as the Iranian and Islamic representative of the behavioral reflections. The similarities and differences existed among the mentioned philosophers were identified. This was a descriptive and analytical research study. The study investigated the philosophers’ opinions with regards to human beings, morals and democracy and their effect on the education and training. The results of the study showed that there are differences between John Dewey and Khawaja Nasir al-Din Tusi’s view point about human beings, morals and democracy. The differences were effective on their behavioral reflections, too.</p>
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Szücs, Balázs. "„Kötelékek köteléke” Azonosságok Moses Hess és Karl Marx korai filozófiai munkásságában, különös tekintettel a pénz gazdaságfilozófiai értelmezésére." Hallgatói Műhelytanulmányok, no. 5 (March 11, 2022): 71–92. http://dx.doi.org/10.55508/hmt/2021/10865.

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Szűcs, Balázs: “The bond of bonds” – Identities in the early philosophical eork of Moses Hess and Karl Marx, with special reference to the economic philosophical interpretation of money In my essay, I attempted to demonstrate the similarities between the two philosophers, Hess and Marx, especially regarding the essence of money. I present the effect of Hess on the young Marx. In the first section of the essay, a short biography of the French Jewish philosopher, Moses Hess is presented and a brief analysis of the most important works of Hess, like European Triarchy (1841), The Philosophy of Action (1843) and Rome and Jerusalem (1862) is given. In these works, there are a number of philosophical categories and definitions that appear in Marx’s works in similar formulation, for instance the determinism of activity, raw possession and the concept of an authority based (Autoritaten) and repressive state, which is the greatest barrier to free self-accomplishment (Selbstbestimmung). But another striking similarity is that Prometheus is regarded, by both philosophers, as the personification of freedom. The second part of the essay provides a detailed analysis of On the Essence of Money (1845). In this work, Hess gives a unique perspective on human history from its beginning to his own age, with many sharp and prophetic philosophical conclusions. Money has entered this system of philosophy, of history as a necessary evil and by staying for too long in the system, it causes alienation. At the end of the study, there is a comparison of the categories and their explanations that can be found in both philosophers’ works. Comparison of On the Essence of Money and Marx’s Economic and Philosophic Manuscripts of 1844, where Hess’s influence on Marx is most evident.
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Dissertations / Theses on the topic "Effect of philosophers on"

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Galron, Daniel A. "Expected robustness in dining philosophers algorithms." Connect to resource, 2006. http://hdl.handle.net/1811/6479.

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Thesis (Honors)--Ohio State University, 2006.
Title from first page of PDF file. Document formatted into pages: contains iv, 103.; also includes graphics. Includes bibliographical references (p. 103). Available online via Ohio State University's Knowledge Bank.
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Danturi, Praveen Kumar. "SELF-STABILIZING PHILOSOPHERS WITH GENERIC CONFLICTS." Kent State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=kent1175661684.

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Idimadakala, Vijaya K. "Dining philosophers with masking tolerance to crash faults." [College Station, Tex. : Texas A&M University, 2006. http://hdl.handle.net/1969.1/ETD-TAMU-1072.

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Sigalet, Geoffrey. "Pimps, pupils and philosophers: Aristotle's politics of shame." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104862.

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Abstract: This essay seeks to (i) demonstrate Aristotle's philosophical view of shame, and (ii) explore the role of this view of shame in Aristotle's view of how we learn to be good, the relation between students and teachers, the relation of the philosopher to society, and Aristotle's own relationship to post-imperial democratic Athens. In part (i) of this essay I shall argue that Aristotle divides shame into different types according to its affective and cognitive qualities and referents: these being (1) Learner-True shame: occurrent and true; (2) Learner-Common shame: occurrent and doxastic (relating to doxa and nomos); (3) Mature-True shame: conditionally dispositional and true; (4) Mature-Common shame: conditionally dispositional and doxastic but false. In part (ii-α)I shall also argue that shame impact our actions in deliberation by pushing us away from what is commonly shameful, and in changing our views (both as the subjects and participants) in intersubjective shaming situations such as that which informs the very inquiry of the Nicomachean Ethics. I argue that Aristotle must look to what is commonly shameful in order to be understood by his audience, avoid being persecuted, and to effectively inquire and shame his audience. In part (ii-β) I argue that we come to feel shame by habituation and mimetic activity and that most subjects move from shame types (2) to (1) to (3) if they are born into a city with virtuous laws and allow themselves to be pushed in the right direction. Subjects pushed in the opposite direction will usually start from false type (2) and move to type (4). In part (iii) I summarize the above arguments and suggest that Aristotle's own approach to shame is what might be call "Aristotelian Respectful Shame" which involves looking to what is commonly shameful because of and in the interest of discovering what is truly shameful. As confronting shame and what is commonly shameful forms a part of philosophy that concerns human life, and philosophy is the best life for man, confronting shame is not simply a "ladder" to virtue but a fundamental part of the human experience –even at its best.
Résumé: Cet essai a pour but (i) d'expliquer le point de vue philosophique d'Aristote sur la honte, et (ii) d'explorer le role de cet opinion dans le cadre du point de vue qu'a Aristote de la façon dont nous apprenons à être bons, de la relation entre maîtres et disciples, la relation entre le philosophe et la société, et la relation qu'a Aristote avec l'Athènes démocratique post-impériale. Dans la partie (i) de cet essai j'argumenterai qu'Aristote divise la honte en différentes parties selon ses qualités affectives et cognitives et leurs référents: ceux-ci étants (I) la honte Étudiant-Réelle: immédiate et vraie; (2) la honte Étudiant-Commune: immédiate et doxastique (liée à doxa et nomos); (3) la honte Mature-Réelle: de disposition conditionnelle et vraie; (4) la honte Mature-Commune: de disposition conditionnelle et doxastique mais fausse. Dans la partie (ii-α) j'argumenterai aussi que la honte a un impact sur nos actions lors de leur délibération en nous poussant à éviter ce qui est communément honteux, ainsi qu'en changeant nos points de vue(à la fois en tant que sujet et participant) lors des situations où la honte se manifeste de manière intersubjective telles que celles qui informent le sujet d'investigation de l'Éthique à Nicomaque. Je défends le point de vue selon lequel Aristote doit s'attarder à ce qui est communément honteux dans le but d'être compris de son audience, d'échapper à la persécution, et afin d'analyser et jeter la honte sur son audience. Dans la partie (ii-β) j'argumente que nous en venons à ressentir de la honte par habituation et activités mimétiques et que la plupart des sujets vont des types de honte (2) à (I) à (3) si ils sont nés dans un ville vertueuse comprenant des lois vertueuses et qu'ils se laissent pousser dans la bone direction. Les sujets poussés dans la mauvaise direction iront généralement du faux type (2) et se déplaceront tranquillement vers le type de honte (4). Dans la partie (iii) j'offre une synthèse les idées susmentionées et suggère que l'approche de la honte d'Aristote constitue ce que l'on peut désigner sous le nom de "honte respectueuse Aristotélicienne," qui implique un regard vers ce qui est communément honteux dans le but de découvrir ce qui est réellement gonteux. compte tenu du fait que la confrontation de la honte à ce qui est communément honteux constitue une partie de la philosophie qui se préoccuppe de la vie humaine, et parce que la philosophei est la meilleure vie possible pour l'homme, confronter la honte n'est pas simplement une "échelle" vers la vertu mais une part fondamentale de l'expérience humaine - même à son meilleur.
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Coates, John. "Ordinary language economics : Keynes and the Cambridge philosophers." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317771.

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Signoriello, F. "Satire of philosophy and philosophers in fifteenth century Florence." Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1430475/.

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After centuries when those who were engaged with the preservation and the transmission of knowledge were only partially devoted to intellectual activities, fifteenth-century Italy saw the rebirth of the philosopher. This thesis traces the changes that shaped the role of the philosopher during the fifteenth-century in Florence, a city whose arts, literature and philosophical heritage have been the focus of scholarly attention for many years. A feature of Quattrocento Florence that has been neglected, however, is comic literature. This thesis discusses a distinctive aspect of this literature: fifteenth century satirical comic literature progressively assumed the form of a tradition the aim of which was to mock intellectual aspirations. Through the evolution of this tradition we can follow the development of the intellectual Florentine milieu. The thesis is divided into two parts. The first deals with the development of the satire of philosophy and is made up of five Chapters, each dedicated to one or more poets who represent a different stage. In his poem Lo Studio d’Atene Stefano Finiguerri mocked the scholars of the Florentine University. Finiguerri was followed by Burchiello and his imitators, who developed a more refined style of comic poetry. Matteo Franco and Alessandro Braccesi addressed philosophers more directly, while Lorenzo de’ Medici parodied the philosophy of Marsilio Ficino. The second part of the thesis deals with the representation of the intellectual understood as the fully formed figure of the philosopher. The two most significant authors here are Marsilio Ficino and his antagonist, the poet Luigi Pulci.
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Swiboda, Marcel. "The pragmatic constructions of Deleuze, Guattari and Miles Davis." Thesis, University of Leeds, 2002. http://etheses.whiterose.ac.uk/369/.

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The aim of the following investigation is two-fold. Firstly, the project takes as its focus the growing corpus of secondary literature written on the work of the French philosophers and theorists Gilles Deleuze and Felix Guattari, whose work has generated a great deal of interest in recent years and a proportionate amount of controversy. Much of this controversy can be attributed to simplifications and misunderstandings on the part of commentators who have in some instances neglected to approach Deleuze and Guattari with sufficent rigour and care, resulting in the perpetuation of so many misunderstandings regarding their work. Secondly, the project will seek to redress some of these misunderstandings by recourse to a pragmatic embodiment of Deleuze and Guattari's concepts and ideas through a case-study based on the life and work of the African-American jazz musician Miles Davis. In attempting to provide a new and challenging case as the basis for this investigation, the overriding aim is to assess the pragmatic remit of Deleuze and Guattari's thought, in terms of aesthetics, ethics and politics, whilst remaining sensitive to the potential limitations and dangers of their project.
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Laaksoharju, Mikael. "Let us be philosophers! : Computerized support for ethical decision making." Licentiate thesis, Uppsala universitet, Avdelningen för människa-datorinteraktion, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-132779.

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This thesis presents a computerized tool for ethical decision making. For someone who is unfamiliar with the psychological theory that the tool is based on, it will perhaps first appear as a pointless piece of software. It does not give any guidance to what an ethically correct decision is, it does not suggest relevant ethical principles or guidelines and it does not even make reference to known cases of good moral conduct. In fact, it does not make any moral claims at all. The only two things that the tool does are that it stimulates reflective, analytical and holistic reasoning and blocks automatic, biased and constrained impulses. This approach is chosen to improve the decision maker's ability to consider the relevant circumstances in a situation. By focusing on relevant interests of stakeholders, the scope of consideration in a moral situation can be expanded and the impact of decisions can be evaluated with respect to these. To justify this non-normative approach, the functionality of normative ethics is analyzed. The conclusion stresses the importance of self-conscious deliberation. Further arguments for advocating a systematic, holistic and self-critical handling of moral problems are collected from both philosophy and psychology. The structure and functionality of the tool is founded in psychological theory and especially the problem of cognitive biases in moral decision making is addressed. The tool has been evaluated in two studies, which both indicate that it actually delivers what it was designed to do. Statistically significant results show that the tool helped users to expand the scope of consideration in a moral problem situation compared to using an equivalent paper-and-pen-based method.
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Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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Fried, Gregory. "What theory cannot capture : Freud and four philosophers on humour." Thesis, University of Cambridge, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.616007.

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Books on the topic "Effect of philosophers on"

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Jarnés, Benjamín. Textos y márgenes. Zaragoza [Spain]: Instistución Fernando el Católico, 1988.

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Furlong, Monica. Zen effects: The life of Alan Watts. Boston: Houghton Mifflin, 1986.

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Furlong, Monica. Zen effects: The life of Alan Watts. Boston: Houghton Mifflin, 1986.

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Furlong, Monica. Zen effects: The life of Alan Watts. Woodstock, Vt: Sklylight Paths Pub., 2001.

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Furlong, Monica. Zen effects: The life of Alan Watts. Boston: Houghton Mifflin, 1986.

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Takacs, David. The idea of biodiversity: Philosophies of paradise. Baltimore: Johns Hopkins University Press, 1996.

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Pyke, Steve. Philosophers. Manchester, England: Cornerhouse Pubications, 1993.

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David, Wood, ed. Philosophers' poets. London: Routledge, 1990.

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Taylor, C. C. W. 1936-, Hare R. M, and Barnes Jonathan 1942-, eds. Greek philosophers. New York: Oxford University Press, 1999.

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Stangroom, Jeremy. Great philosophers. New York: Rosen Pub., 2013.

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Book chapters on the topic "Effect of philosophers on"

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Gillot, Pascale. "The Munchausen Effect." In Cultural Inquiry, 89–111. Vienna: Turia + Kant, 2014. http://dx.doi.org/10.37050/ci-08_05.

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This paper deals with the general topic of subjectivity and subjectivation, considered through a philosophical tradition opposed to the ‘philosophies of consciousness’: that is, a philosophical tradition, from Spinoza to Althusser, that rejects as a myth the supposed primacy and pre-social character of subjective identity.
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Wildman, Wesley J. "Out with the Old, In with the New? From Conceptual Reconstruction in Philosophical Anthropology to a Realistic Theory of Change." In Relational Anthropology for Contemporary Economics, 181–99. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84690-9_11.

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AbstractPhilosophers have solid analyses of defective understandings of the human condition and regularly propose inspirational alternatives that would seem to have the promise of changing the fortunes and fate of our species. But philosophers sometimes over-generalize in their criticisms, attributing to a vast cultural complex a specific anthropological understanding when in fact any large culture plays host to a large variety of mutually inconsistent anthropological visions. Moreover, philosophers rarely demonstrate that a culture-level change in anthropological understandings would have the effects they claim and they virtually never spell out a theory of change by which such a culture-level transformation could ever be realized. This paper begins in philosophical anthropology, spelling out two specific problematic aspects of contemporary western human self-understanding: individualism and cognitive error; two corresponding correctives: relationality and self-awareness; and two spiritual translations of these corrective measures: love as agape and karuna and wisdom as knowledge and humility. The argument then transitions to practical questions about what differences the envisaged transformation in ideas about human nature might be expected to make on socioeconomic conditions and how such changes might be implemented to realize the envisaged changes. The conclusion is that the anthropological insights of philosophers would be best served by a partnership with education and policy experts that would add realism about the conditions for social change to the generative creativity of philosophical analysis.
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Hentschel, Klaus. "Heinrich Hertz’s Mechanics: A Model for Werner Heisenberg’s April 1925 Paper on the Anomalous Zeeman Effect." In Heinrich Hertz: Classical Physicist, Modern Philosopher, 183–223. Dordrecht: Springer Netherlands, 1998. http://dx.doi.org/10.1007/978-94-015-8855-3_12.

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Mccormmach, Russell. "Natural Philosophers." In Speculative Truth, 17–22. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195160048.003.0002.

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Abstract If we consider the difference there is between natural philosophers, and other men, with regard to their knowledge of phenomena, we shall find it consists not in an exacter knowledge of the efficient cause that produces them, for that can be no other than the will of the Deity; but only in a greater and more enlarged comprehension, by which analogies, harmonies, and agreements are described in the works of nature, and the particular effects explained; that is, reduced to general rules, which rules grounded on the analogy and uniformness observed in the production of natural effects, are more agreeable, and sought after by the mind; for that they extend our prospect beyond what is present, and near to us, and enable us to make very probable conjectures, touching things that may have happened at very great distances of time and place, as well as to predict things to come; which sort of endeavour towards omniscience is much affected by the mind.
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Cappelen, Herman, and Josh Dever. "Alfred (the Dismissive Sceptic): Philosophers, Go Away!" In Making AI Intelligible, 31–48. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894724.003.0002.

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There is a view prevalent among people working in the artificial intelligence field to the effect that philosophers have nothing to tell us about AI and (putative) AI communication—that philosophy cannot help with the mathematical problems of making practical advances in AI and is, therefore, no more than a diverting irrelevance. This chapter rebuts that view. It takes the form of a dialogue between a philosopher and someone working in AI who is sceptical about philosophy’s relevance to AI. The sceptic, Alfred, argues that philosophical issues about the nature of communication are irrelevant to ongoing work in AI; the philosopher responds, showing that the sceptic’s supposedly unphilosophical perspective in fact harbours philosophical presuppositions, and ones that are worth discussing—in particular, the question of meaning and content within AI systems.
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Moore, Christopher. "What Philosophos Could Have Meant: A Lexical Account." In Calling Philosophers Names, 66–106. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691195056.003.0003.

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This chapter shows what the term philosophos could have meant at the time for which it is attested, and thus what meaning Pythagoras or his followers would have sought to spin in accepting the term for themselves, had they done so. It pays close attention to the peculiar archaic use of phil-prefixed names, their normative valence, their application, or the contribution of their second element to the overall meaning. The chapter also considers the meaning of that particular second element, soph-, at the end of the sixth century BCE. This chapter thus begins by turning again to Cicero's version of the Pythagoras story. It looks in more detail to a non-Heraclidean but probably still fourth-century BCE version, found in Diodorus Siculus, which in effect dramatizes the thesis of this book: that the word philosophos was formed in reference to sophoi considered as “sages.”
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Moore, Christopher. "Plato’s Saving of the Appearances." In Calling Philosophers Names, 221–59. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691195056.003.0008.

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This chapter confronts the use of philosophia by Heraclides' teacher, Plato. It shows that across his dialogues, Plato treats philosophia as a term in common parlance, and thus that he is, in effect, saving the appearances (of Thucydides and Gorgias, among others) when he presents it as conversations that conduce to virtue and flourishing. The dialogues dramatize or narrate just those conversations. Plato does provide something new, but it is not a new “meaning” of philosophia. It is, rather, a new explanation for the possibility that philosophia-style conversations could actually conduce to their end, human happiness. The epistemological and metaphysical considerations mooted in the dialogues concerning knowledge and universals do not determine what philosophia is (namely, conversations) but how philosophia could actually work (namely, by getting clearer about what is really true). Given how unappealing philosophia has been made out to be, a proponent needs to vindicate this apparently lazy pursuit. The Academy, an institution devoted to this pursuit, needed a defense. Yet, in most of Plato's dialogues, philosophia still refers to person-to-person interactions, not to anything beyond those conversations; philosophia is not yet a discipline, a historically extended, increasingly distributed, and impersonal, concerted enterprise.
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Evans, Matthew. "Plato On The Possibility Of Hedonic Mistakes." In Oxford Studies In Ancient Philosophy, 89–124. Oxford University PressOxford, 2008. http://dx.doi.org/10.1093/oso/9780199557790.003.0004.

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Abstract most of us—philosophers and non-philosophers alike—accept that at least some pleasures are appropriate targets of ethical criticism. Even hedonists typically concede that there is something bad about taking pleasure in certain states or events, such as the undeserved suffering of other people.1 So it is not particularly surprising to find that Plato, the first philosopher to deal with this issue in any significant detail, holds a similar view. In three of his most celebrated dialogues—the Gorgias, the Phaedo, and the Republic—he gives lengthy arguments to the effect that part of what it is to be virtuous is to be pleased by the right sort of thing in the right sort of way.
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Belzer, Marvin. "Mere Stranger." In Philosophers without Gods, 90–103. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195173079.003.0008.

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Abstract We sang a simple song in Sunday School when I was five or six years old: Into my heart, into my heart, come into my heart, Lord Jesus It made perfect sense to invite Jesus into my heart. I knew my heart was located roughly in the middle of my chest. Inviting Jesus there had palpable effects— pleasant physical sensations and emotions in that part of my body–warm, open, and peaceful feelings. By the time I was eight or nine years old, I had a sense of taking responsibility for myself when there was a message in church about sin and the need for repentance. I accepted my own sinful nature and my need to be forgiven. Sometimes there were specific sins to repent (and I would always be on the lookout for flaws
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Feingold, Mordechai. "The Voltaire Effect." In The Newtonian Moment, 94–117. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195177343.003.0004.

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Abstract The steady diffusion of Newtonian ideas into Europe before Newton’s death is, then, undeniable. But in France, as we have seen, it was confined primarily to the domain of mathematicians and natural philosophers, as well as to a small circle of educated men who had acquired a taste for such studies. Wider dissemination required the arrival on the scene of the unique genius of Voltaire. What made Voltaire so effective an agent – apart from an unparalleled ability to seduce an audience by a masterful combination of shock and wit – was his disinterested status. Neither mathematician nor physicist, but a literary giant aloof from the academic disputes that had embroiled the previous generation, Voltaire’s voice carried force. In other words, Voltaire’s stature as an amateur in matters of science was the source of his contemporary appeal, demonstrating for the first time the accessibility of Newton’s ideas to nonspecialists.
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Conference papers on the topic "Effect of philosophers on"

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KAPLUNENKO, Yaryna. "UNDERSTANDING THE PHENOMENON OF HAPPINESS IN EXISTENTIAL PSYCHOLOGY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.32.

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The turbulent events of today, posing new challenges to humanity, in turn, actualize the negative effects and provoke the growth of people's mental tension, anxiety, depression, and crisis, moreover. In contrast, in recent years, there has been a tendency among scientists to understand and conceptualize the concepts of "psychological health" and "happiness", which correspond to the desire of philosophers and psychologists to form new guidelines for overcoming and preventing these negative influences. The article provides a brief historical and theoretical review of the understanding of the concept of happiness in the framework of existential psychology and psychotherapy from the point of view of leading representatives of this field, in particular, S. Kjerkegor, F. Nietzsche, E. Husserl, M. Heidegger, L. Binswanger, M. Boss, E. Van Deurzen, V. Frankl, A. Lengle. KEY WORDS: the phenomenon of happiness, existential psychology, existence, being.
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Robbins, Steven. "Starving philosophers." In the thirty-second SIGCSE technical symposium. New York, New York, USA: ACM Press, 2001. http://dx.doi.org/10.1145/364447.364612.

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Feldman, M. B. "The portable dining philosophers." In the twenty-third SIGCSE technical symposium. New York, New York, USA: ACM Press, 1992. http://dx.doi.org/10.1145/134510.134566.

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Kondamgire, Rukmangad V. "AC Interference Effect on NG Pipeline and its Mitigation Techniques." In ASME 2015 India International Oil and Gas Pipeline Conference. American Society of Mechanical Engineers, 2015. http://dx.doi.org/10.1115/iogpc2015-7935.

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All gas pipeline system operators should produce and demonstrate compliance with operational and maintenance philosophies, which include integrity management policies, procedures and safe systems of work throughout their operational life. They should identify all hazards that may impact the system integrity with respect to tolerable individual and societal risk. Risk assessment should be undertaken, mitigation measures established and any residual risk associated with the management of each risk mitigation strategy must be defined and risk ownership established. A credible integrity risk is associated with Alternating Current (AC) induced corrosion of underground steel pipelines that are routed in close proximity to high voltage overhead electrical power systems. This document provides information about AC interference effect on pipeline and demonstrates credible risk mitigation techniques with integrity management. It also describes safety measures and new mitigation technique to avoid electromagnetic interference generated by electric line on underground natural gas pipeline during installation and operational life where the pipeline is laid in common ROU. It shall be emphasised that the owner/operator bears responsibility for the safe operation and maintenance of pipeline system and implement required means and methods to assure integrity of system throughout the design life of the pipeline system.
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Ovodova, Svetlana. "Representation of Cultural Traumas in Contemporary Public Discourse: “New Frankness” of Meta-Modernism." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-04.

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The prerequisites for this study are criticism of postmodernism by theorists and philosophers of culture, and the actualisation of metamodernism as one of the most popular theories of postmodernism. The relevance of the study is determined by the appearance of a ‘new sensitivity’ having arisen from geopolitical events of the 2000s. Metamodernism theory authors declare the new structure of sensation to be different from the dominants of postmodernism and modernism. The article describes the transformation of the representation of cultural traumas in public discourse with the consideration of ideas of metamodernism and a new frankness. The article covers the methodological capabilities for using postmodernism and metamodernism discourses for analysing the principles of representation of cultural trauma within public discourse. Distinguishing features of new frankness are highlighted. Immortal Regiment action is analysed as an example of actualisation of personal experience and family history in public discourse. The concept of ‘new frankness’ increases the role and significance of the witness. The examples of works of contemporary mass culture and media resources are used to trace the actualisation of the witness’s narrative of cultural trauma. Warmth, depth, and affect, characteristic of metamodernism, actualise the demand for plausibility and personal experience of an event. An indirect effect of these hypotheses consists in that narratives on cultural trauma are multivariate as manifested in criticism of the conventional image of a historic event. Re-evaluating historical events from different points of view triggers mechanisms of latent trauma, potentially making almost any historical event a cultural trauma. The study resulted in the revelation of accentuation of sensitivity in narratives of cultural traumas, as opposed to manners prevailing in modernism and postmodernism discourses, i.e. practices of stigmatisation, suppression, and the commodification of cultural traumas.
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Xiaoli, Zhang. "RUSSIAN AND CHINESE PHILOSOPHERS ABOUT LEGISM." In RUSSIAN LEGAL SYSTEM: HISTORY, MODERNITY, DEVELOPMENT TRENDS. Amur State University, 2020. http://dx.doi.org/10.22250/lsr.2020.14.

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Herescu, Oltea Mihaela, and Catuscia Palamidessi. "On the generalized dining philosophers problem." In the twentieth annual ACM symposium. New York, New York, USA: ACM Press, 2001. http://dx.doi.org/10.1145/383962.383994.

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Crease, R. P. "Yang–Mills for Historians and Philosophers." In Proceedings of the Conference on 60 Years of Yang–Mills Gauge Field Theories: C N Yang's Contributions to Physics. WORLD SCIENTIFIC, 2016. http://dx.doi.org/10.1142/9789814725569_0022.

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Pike, S. M., and P. A. G. Sivilotti. "Dining philosophers with crash locality 1." In 24th International Conference on Distributed Computing Systems, 2004. Proceedings. IEEE, 2004. http://dx.doi.org/10.1109/icdcs.2004.1281564.

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Adamek, Jordan, Mikhail Nesterenko, and Sebastien Tixeuil. "Evaluating and Optimizing Stabilizing Dining Philosophers." In 2015 11th European Dependable Computing Conference (EDCC). IEEE, 2015. http://dx.doi.org/10.1109/edcc.2015.11.

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Reports on the topic "Effect of philosophers on"

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Welch, Jennifer A., and Nancy A. Lynch. Synthesis of Efficient Drinking Philosophers Algorithms. Fort Belvoir, VA: Defense Technical Information Center, November 1989. http://dx.doi.org/10.21236/ada216390.

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Hills, Thomas, Gus O'Donnell, Andrew Oswald, Eugenio Proto, and Daniel Sgroi. Understanding Happiness: A CAGE Policy Report. Edited by Karen Brandon. The Social Market Foundation, January 2017. http://dx.doi.org/10.31273/978-1-910683-21-7.

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Everyone wants to be happy. Over the ages, tracts of the ancient moral philosophers – Plato, Aristotle, Confucius – have probed the question of happiness. The stirring words in the preamble to the Declaration of Independence that established ‘Life, Liberty and the pursuit of Happiness’ as ‘unalienable Rights’ served as the inspiration that launched a nation, the United States of America. Yet, more than 240 years later, the relationship between government’s objectives and human happiness is not straightforward, even over the matters of whether it can and should be a government aim. We approach this question not as philosophers, but as social scientists seeking to understand happiness through data. Our work in these pages is intended to enhance understanding of how the well-being of individuals and societies is affected by myriad forces, among them: income, inflation, governance, genes, inflation, inequality, bereavement, biology, aspirations, unemployment, recession, economic growth, life expectancies, infant mortality, war and conflict, family and social networks, and mental and physical health and health care. Our report suggests the ways in which this information might be brought to bear to rethink traditional aims and definitions of socioeconomic progress, and to create a better – and, yes, happier – world. We explain what the data say to us: our times demand new approaches. Foreword by Richard Easterlin; Introduced by Diane Coyle.
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Heffetz, Ori, and John List. Is the Endowment Effect a Reference Effect? Cambridge, MA: National Bureau of Economic Research, January 2011. http://dx.doi.org/10.3386/w16715.

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Martindale, Addie K. Achromatizing Effect. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-227.

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Tambe, Milind, and Paul S. Rosenbloom. On Masking Effect. Fort Belvoir, VA: Defense Technical Information Center, July 1993. http://dx.doi.org/10.21236/ada269593.

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Glaeser, Edward, and Andrei Shleifer. The Curley Effect. Cambridge, MA: National Bureau of Economic Research, May 2002. http://dx.doi.org/10.3386/w8942.

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Seybold, Patricia. The Network Effect. Boston, MA: Patricia Seybold Group, February 2003. http://dx.doi.org/10.1571/bp2-27-03cc.

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Inman, Robert. The Flypaper Effect. Cambridge, MA: National Bureau of Economic Research, December 2008. http://dx.doi.org/10.3386/w14579.

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Rose, Andrew, and Mark Spiegel. The Olympic Effect. Cambridge, MA: National Bureau of Economic Research, April 2009. http://dx.doi.org/10.3386/w14854.

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Ericson, Keith M. Marzilli, and Andreas Fuster. The Endowment Effect. Cambridge, MA: National Bureau of Economic Research, August 2013. http://dx.doi.org/10.3386/w19384.

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