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Journal articles on the topic 'Essence'

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Published: 4 June 2021
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1

Schwartz, Stephen P. "The Essence of Essence." Australasian Journal of Philosophy 87, no. 4 (August 11, 2009): 609–23. http://dx.doi.org/10.1080/00048400802340634.

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2

Shalkowski, Scott A. "Essence and Being." Royal Institute of Philosophy Supplement 62 (June 25, 2008): 49–63. http://dx.doi.org/10.1017/s135824610800057x.

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In ‘Two Notions of Being: Entity and Essence’ E. J. Lowe defends “serious essentialism”. Serious essentialism is the position that (a) everything has an essence, (b) essences are not themselves things, and (c) essences are the ground for metaphysical necessity and possibility. Lowe's defence of serious essentialism is both metaphysical and epistemological. In what follows I use Lowe's discussion as a point of departure for, first, adding some considerations for the plausibility of essentialism and, second, some work on modal epistemology.
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3

Greener, Mark. "ESSENCE." Inpharma Weekly &NA;, no. 1137 (May 1998): 7. http://dx.doi.org/10.2165/00128413-199811370-00010.

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4

Shukur, Eshqabil, and William Dirks. "Essence." World Literature Today 70, no. 3 (1996): 648. http://dx.doi.org/10.2307/40042121.

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5

Greener, Mark. "ESSENCE." PharmacoEconomics & Outcomes News 162, no. 1 (May 1998): 3–4. http://dx.doi.org/10.1007/bf03284860.

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6

Cording, Robert. "Essence." Spiritus: A Journal of Christian Spirituality 14, no. 1 (2014): 105–6. http://dx.doi.org/10.1353/scs.2014.0000.

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7

Correia, Fabrice. "Generic Essence, Objectual Essence, and Modality." Nous 40, no. 4 (December 2006): 753–67. http://dx.doi.org/10.1111/j.1468-0068.2006.00632.x.

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8

Kwon, Heejin. "Knowledge of Essence and Explanatory Essence." Modern Philosophy 22 (October 15, 2023): 163–88. http://dx.doi.org/10.52677/mph.2023.10.22.6.

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9

Metz, Thaddeus. "What is the Essence of an Essence?" Synthesis philosophica 33, no. 1 (November 6, 2018): 209–24. http://dx.doi.org/10.21464/sp33113.

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Prevladavajući pogled među suvremenim filozofima Zapada po pitanju bȋti jest da je utemeljuju intrinzična svojstva. Suprotno, istaknuti ontološki pristup u afričkoj filozofskoj tradiciji utvrđuje bit stvari prema njenim relacijskim svojstvima. Afro-relacijska ontologija je nedovoljno razvijena, stoga je prvi cilj članka pomoći u njenom razvoju. Specifično, ciljevi su rada sljedeći: artikulirati afrički pristup razumijevanju bȋti konkretne, prirodne stvari u pogledu njenih relacija; ilustrirati afro-relacijski pristup primjerima sebstva i vode; kontrastirati afro-relacijsku karakterizaciju bȋti sebstva i vode s tipičnim zapadnim konstruktima u pogledu intrinzičnih svojstava; te konačno ponuditi inicijalnu obranu afro-relacijskog pristupa podjednako odgovarajući na postojeće prigovore i pridodajući nove, pozitivne razloge da se ozbiljno uzme u obzir.
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10

LARSEN, PETER D. "Are there Forms of Sensible Qualities in Plato?" Journal of the American Philosophical Association 4, no. 2 (2018): 225–42. http://dx.doi.org/10.1017/apa.2018.21.

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AbstractThis paper addresses the question of whether, according to Plato, there are forms of sensible qualities; it is also addressed to the wider question of whether there are forms of physical and material things more generally. In particular, it considers the tension raised by the following theses: (1) a Platonic form is the essence of some thing; (2) for Plato those essences that are forms are imperceptible and are knowable through reasoning alone; (3) knowing the essence of a particular color (e.g., red) requires presentation with the relevant perceptible quality and hence requires sense perception; and (4) if a sense perceptible quality has an essence, then that essence is a form. The solution I defend to this puzzle basically consists of accepting theses (1) through (3) but denying thesis (4). Sensible qualities, according to Plato, do have essences, but specifying their essences does not require that one postulate a separate form.
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11

Quoc,, Nguyen Anh, and Lam Ngoc Linh. "The Scientific Essence." International Journal of Social Science And Human Research 05, no. 10 (October 27, 2022): 4711–17. http://dx.doi.org/10.47191/ijsshr/v5-i10-40.

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Anything, phenomenon, or person that exists has a balance in internal and external exchange. The exchange of humans is a natural, social exchange. Natural, social on the outside becomes knowledge within man. The exchange of knowledge is the exchange within and outside of humans, the exchange of life. Human life manifests itself in functions and tasks in work, occupation, and scientific knowledge. Scientific knowledge is human life, but science becomes a profession that makes science strange, that is science outside of humans. Science beyond humans is science fiction. Imagination in science takes the premise outside of humans as a yardstick for comparison between humans. Discrimination between human beings appears as right and wrong, truth and falsehood, justice and injustice, good and evil, beautiful and ugly, rich and poor, noble and low... Science outside people take philosophy, mathematics as a methodology, the correctness of science is measured by a philosophical or mathematical stance, but philosophy and mathematics are started from a premise outside of man, not yet proof, it makes science puzzling, imaginary. Imagination becomes the impotence of science, the unhappiness of man. The need to eliminate helplessness and unhappiness becomes the need to abolish science fiction, to abolish science beyond humans. Science takes human life as the premise, that is human science, human philosophy.
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12

Niehorster-Cook, Sasha. "Representation’s Essence." Techné: Research in Philosophy and Technology 25, no. 1 (2021): 191–94. http://dx.doi.org/10.5840/techne2021251131.

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13

Barton, Al, and Rick Ackermans. "Essence (10E)." SMPTE Motion Imaging Journal 118, no. 6 (September 2009): 24. http://dx.doi.org/10.5594/j14901.

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14

Barton, Al, and Merrick Ackermans. "Essence (10E)." SMPTE Motion Imaging Journal 117, no. 6 (September 2008): 27. http://dx.doi.org/10.5594/j15054.

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15

Bland, Michael. "Wrong essence." Paediatric Nursing 14, no. 1 (February 2002): 11. http://dx.doi.org/10.7748/paed.14.1.11.s15.

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16

Ferrasse, Jean. "Essence extraordinaire." Les dossiers des sciences de l’éducation 2, no. 1 (1999): 129–42. http://dx.doi.org/10.3406/dsedu.1999.914.

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17

Burke, Victoria I. "Essence Today." Philosophy Today 51, no. 1 (2007): 79–90. http://dx.doi.org/10.5840/philtoday200751161.

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18

McAfee, Noëlle Claire. "Resisting Essence." Philosophy Today 44, no. 9999 (2000): 77–83. http://dx.doi.org/10.5840/philtoday200044supplement9.

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19

Bellagamba, Ugo. "« Quarte Essence »." Le Coq-héron 231, no. 4 (2017): 106. http://dx.doi.org/10.3917/cohe.231.0106.

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20

Barton, Al, and John Hudson. "Essence (10E)." SMPTE Motion Imaging Journal 120, no. 6 (September 2011): 29–30. http://dx.doi.org/10.5594/j18071.

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21

Gardiner, Paul, and Edward Reuss. "Essence (10E)." SMPTE Motion Imaging Journal 124, no. 6 (September 2015): 17–18. http://dx.doi.org/10.5594/j18589a.

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22

Cariou, Warren. "Gasoline Essence." American Book Review 33, no. 3 (2012): 4. http://dx.doi.org/10.1353/abr.2012.0093.

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23

Neher, Jon O. "Chicken essence." Evidence-Based Practice 21, no. 9 (December 2018): e2. http://dx.doi.org/10.1097/ebp.0000000000000126.

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24

Fabian, Robert. "Professional Essence." IT Professional 11, no. 3 (May 2009): 54–56. http://dx.doi.org/10.1109/mitp.2009.59.

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25

Savage, Robert L. "Time as the Essence; The Essence of Time." Politics and the Life Sciences 7, no. 1 (August 1988): 110–11. http://dx.doi.org/10.1017/s0730938400003944.

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26

Savage, Robert L. "Time as the Essence; The Essence of Time." Politics and the Life Sciences 7, no. 2 (February 1989): 254–55. http://dx.doi.org/10.1017/s0730938400004482.

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27

Houlgate, Stephen. "Hegel's Critique of Foundationalism in the ‘Doctrine of Essence’." Royal Institute of Philosophy Supplement 44 (March 1999): 25–45. http://dx.doi.org/10.1017/s1358246100006652.

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It is a commonplace among certain recent philosophers that there is no such thing as theessenceof anything. Nietzsche, for example, asserts that things have no essence of their own, because they are nothing but ceaselessly changing ways of acting on, and reacting to, other things. Wittgenstein, famously, rejects the idea that there is an essence to language and thought – at least if we mean by that somea priorilogical structure underlying our everyday utterances. Finally, Richard Rorty urges that we ‘abandon … the notion of “essence” altogether’, along with ‘the notion that man's essence is to be a knower of essences’.
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28

Cassam, Quassim. "Science and Essence." Philosophy 61, no. 235 (January 1986): 95–107. http://dx.doi.org/10.1017/s0031819100019586.

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The terminology of ‘essence’ and ‘accident’, which it is customary to trace back to Aristotle, has been given a new lease of life by recent writing on logic and metaphysics. Aristotle's notion of ‘essence’ is notoriously difficult and obscure, but the works of Putnam1 on natural kinds, Kripke2 on naming and Wiggins3 on identity may be seen as providing a new rationale, with a distinctive scientific twist, for talk of essences. This revival in the fortunes of essentialism merits closer examination, for whilst it may be that modern versions of essentialism have avoided some of the difficulties of Aristotle's account, they have imported others which may prove no less intractable.
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29

Livadas, Stathis. "Husserl’s Sachhaltigkeit and the Question of the Essence of Individuals." International Philosophical Quarterly 60, no. 4 (2020): 449–71. http://dx.doi.org/10.5840/ipq20201120158.

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Phenomenology can be roughly described as the theory of the pure essences of phenomena. Yet the meaning of essence and of concepts traditionally tied to it (such as the concepts of a priori and of essential necessity) are far from settled. This is especially true given the impact modern science has had on established philosophical views and the need for revisiting certain core notions of philosophy. In this paper I intend to review Husserl’s view on thingness-essence and his conception of the essence of individuals, based mainly in his writings from the time of Logical Investigations, Ideas, and later of Experience and Judgment. Taking account of the work of Lothar Eley in Die Krise des Apriori, among others, I will inquire into the ways in which phenomenology may undermine (one could even say fully “destroy”) the view of essences as non-factual, as well as undermine their ontological priority. Doing so may help to shape a conception of material or formal individual essences and generally of essences as concrete objects of experience in virtue of well-defined epistemic ones.
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30

Sadiku, Matthew N. O., Nana K. Ampah, and Sarhan M. Musa. "Essence of Business 4.0." International Journal of Trend in Scientific Research and Development Volume-2, Issue-6 (October 31, 2018): 1252–53. http://dx.doi.org/10.31142/ijtsrd18827.

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31

Butaboev, Makhammadjon Tuychiyevich, and Moydinjon Abdurakhmanovich Arziyev. "ESSENCE OF BIG DATA." International Journal Of Management And Economics Fundamental 4, no. 4 (April 1, 2024): 40–49. http://dx.doi.org/10.37547/ijmef/volume04issue04-06.

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In this article, we consider the rapidly developing sphere in the digital economy -big data, which in the modern world allows governments, businesses and social structures to turn tons of heterogeneous information into structured knowledge. The experience of developing the big data science in the leading countries of the world is discussed and, using their example, the possibility of implementing big data in Uzbekistan is considered.
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32

Ujvári, Márta. "Explanation and Individual Essence." European journal of analytic philosophy 13, no. 2 (July 9, 2018): 23–42. http://dx.doi.org/10.31820/ejap.13.2.2.

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In this paper I show that a novel ontic reading of explanation, intending to capture the de re essential features of individuals, can support the qualitative view of individual essences. It is argued further that the putative harmful consequences of the Leibniz Principle (PII) and its converse for the qualitative view can be avoided, provided that individual essences are not construed in the style of the naïve bundle theory with set-theoretical identity- conditions. Adopting either the more sophisticated two-tier BT or, alternatively, the neo-Aristotelian position of taking essences as natures in the Aristotelian sense, can help to evade these main charges against the qualitative view. The functional parallels with the alternative haecceitistic view of individuation and individual essence will also be considered.
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33

Slobodian, V. D., and O. Yu Poklons’ka. "ESSENCE UNFAIR COMPETITION." Herald of Zaporizhzhia National University. Jurisprudence 2, no. 4 (2020): 74–79. http://dx.doi.org/10.26661/2616-9444-2020-4.2-11.

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34

Kawabata, Akiko. "Essence of Gastronomy." Journal for the Integrated Study of Dietary Habits 10, no. 2 (1999): 2–8. http://dx.doi.org/10.2740/jisdh.10.2_2.

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35

Neiva, Eduardo. "Language, Essence, Falsification." American Journal of Semiotics 18, no. 1 (2002): 173–92. http://dx.doi.org/10.5840/ajs2002181/411.

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36

Barton, Al, and John Hudson. "Essence Committee (10E)." SMPTE Motion Imaging Journal 119, no. 6 (September 2010): 23–24. http://dx.doi.org/10.5594/j12185.

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37

Casullo, Albert. "Essence and Explanation." Metaphysics 2, no. 1 (2020): 88–96. http://dx.doi.org/10.5334/met.23.

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38

Harrison, Stanley. "Our Glassy Essence." International Philosophical Quarterly 26, no. 2 (1986): 169–81. http://dx.doi.org/10.5840/ipq19862629.

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39

Padhi, Dr Dipti Kanta. "Essence of Creativity." International Journal of Scientific and Research Publications (IJSRP) 12, no. 4 (April 24, 2022): 27. http://dx.doi.org/10.29322/ijsrp.12.04.2022.p12405.

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40

Lomas, Herbert. "Essence of Lavender." Hudson Review 54, no. 1 (2001): 96. http://dx.doi.org/10.2307/3852825.

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41

Almog, Joseph. "Nature without Essence." Journal of Philosophy 107, no. 7 (2010): 360–83. http://dx.doi.org/10.5840/jphil2010107728.

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42

Orjuela-Quintana, J. Bayron, and César A. Valenzuela-Toledo. "Anisotropic k-essence." Physics of the Dark Universe 33 (September 2021): 100857. http://dx.doi.org/10.1016/j.dark.2021.100857.

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43

Chaudhuri, B. K. Roy. "Essence of life." Indian Journal of Otolaryngology 41, no. 3 (September 1989): 87. http://dx.doi.org/10.1007/bf02994220.

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44

Abdullaeva, Nilufar Maxamadjanovna. "Essence integration education." ACADEMICIA: AN INTERNATIONAL MULTIDISCIPLINARY RESEARCH JOURNAL 11, no. 1 (2021): 1759–64. http://dx.doi.org/10.5958/2249-7137.2021.00282.2.

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45

Beshentsev, A. N., D. G. Budaeva, E. D. Sanzheev, A. A. Lubsanov, T. A. Borisova, and E. A. Batotsyrenov. "ESSENCE, STRUCTURE, MAPPING." Monitoring systems of environment 1 (March 18, 2019): 123–29. http://dx.doi.org/10.33075/2220-5861-2019-1-123-129.

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46

Carnino, Pablo. "Essence et fondation." Les ateliers de l'éthique 9, no. 2 (September 22, 2014): 190–204. http://dx.doi.org/10.7202/1026686ar.

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L’orthodoxie dans la littérature florissante au sujet de la fondation (grounding) suggère que cette notion ne peut être analysée ou exprimée en terme d’aucune autre. Par ailleurs, le primitivisme à propos de l’essence est considéré comme très plausible depuis l’article influent de Kit Fine à ce sujet1. Cela contraint les philosophes qui emploient ces deux notions à accepter une position doublement primitiviste. Mon objectif principal est de proposer une définition de la fondation en terme d’essence. Je commencerai par présenter la conception positive en question, puis je montrerai la façon dont elle répond à un certain nombre d’objections à son encontre. L’apport d’une telle approche, si elle est couronnée de succès, devrait être évident : les philosophes qui acceptent la fondation comme notion primitive n’auront plus à le faire, pour autant qu’ils emploient déjà la notion d’essence. Pour ceux qui refusaient de parler de fondation sous prétexte que la notion était indéfinissable, la présence d’une définition éliminera ipso facto leur raison d’être sceptique.
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47

Kaminsky, Jack. "Identity and Essence." International Studies in Philosophy 17, no. 3 (1985): 89–90. http://dx.doi.org/10.5840/intstudphil198517328.

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48

Майхофер, В. "Essence of Matters." Philosophy of Law and General Theory of Law, no. 2 (December 30, 2020): 215–42. http://dx.doi.org/10.21564/2227-7153.2019.2.204727.

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49

Klyetskin, Mikhail Vasil’evich. "SIGN AND ESSENCE." Вестник Пермского университета. Философия. Психология. Социология, no. 3 (2017): 352–57. http://dx.doi.org/10.17072/2078-7898/2017-3-352-357.

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50

Han, Sungil. "Essence and Identity." Korean Journal of Philosophy 124 (August 31, 2015): 73. http://dx.doi.org/10.18694/kjp.2015.08.124.73.

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