Academic literature on the topic 'Living philosophies'
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Journal articles on the topic "Living philosophies"
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Marinucci, Mimi. "Philosophies for Living." Teaching Philosophy 25, no. 3 (2002): 255–57. http://dx.doi.org/10.5840/teachphil200225339.
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Wells, H. G. "Living Philosophies1." Human Development 42, no. 5 (1999): 253–56. http://dx.doi.org/10.1159/000022631.
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Noar, Joe. "Orthodontic treatment philosophies - living with difference." British Dental Journal 203, no. 1 (July 2007): 1. http://dx.doi.org/10.1038/bdj.2007.624.
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Alderman, Chris. "Building A Living Memorial for Veterans." Senior Care Pharmacist 36, no. 1 (January 1, 2021): 1–2. http://dx.doi.org/10.4140/tcp.n.2021.1.
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Veterans have served their nations and their people, and though some might argue that monuments and ceremonials may serve the glorification of war, it is important to separate political philosophies from the actions of those whose work allows national security decisions to be enacted. What is indisputable is that, along with respect, recognition, and acknowledgement of the service of Veterans, we owe a debt of gratitude that must translate into action.
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Alderman, Chris. "Building A Living Memorial for Veterans." Senior Care Pharmacist 36, no. 1 (January 1, 2021): 1–2. http://dx.doi.org/10.4140/tcp.n.2021.1.
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Veterans have served their nations and their people, and though some might argue that monuments and ceremonials may serve the glorification of war, it is important to separate political philosophies from the actions of those whose work allows national security decisions to be enacted. What is indisputable is that, along with respect, recognition, and acknowledgement of the service of Veterans, we owe a debt of gratitude that must translate into action.
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Mitra, Anjan, and Saptarshi Mitra. "Responsible Design Practice for Collective Living." Journal of Traditional Building, Architecture and Urbanism, no. 1 (November 20, 2020): 241–46. http://dx.doi.org/10.51303/jtbau.vi1.344.
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The Covid-19 pandemic is a cusp, a critical juncture which has brought into the foreground the inadequacies of our present development agendas, spatial practices and their manifestations. It is here and now that we, as professionals, need to question our roles and activities, moving forward to take ownership of our own practice, take cognisance of this call for change and reorient our philosophies, our strategies and our work to a more grounded, passionate and humane approach. Based on research into pre-industrial spatial practices and experiences of several of our projects, we seek a new paradigm - one that we call “Responsible Design Practice”.
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Patteson, James D. "Rational Buddhism." International Journal of Philosophical Practice 3, no. 3 (2015): 41–67. http://dx.doi.org/10.5840/ijpp2015337.
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This article shows how Buddhist philosophies are consistent with the rational counseling approach of Logic-Based Therapy (LBT), as presented in Elliot D. Cohen’s book, The New Rational Therapy: Thinking Your Way To Serenity, Success, and Profound Happiness. It presents many Buddhist insights as pathways to the “transcendent” or guiding virtues of LBT, and, accordingly, as philosophical antidotes to its eleven “cardinal fallacies.” It therefore helpfully adds to the repertoire of philosophies that can be used by LBT counselors in helping counselees address their problems of living.
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De Menezes, Magali. "Paths of Reforestation of Thinking: Interculturality from Indigenous Philosophies." Revista Guillermo de Ockham 22, no. 1 (February 7, 2024): 105–15. http://dx.doi.org/10.21500/22563202.6598.
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This text aims to affirm Indigenous philosophies as wisdom that contributes significantly to the way of thinking/feeling education and philosophy. From the Western tradition, philosophy has been constituted from the rupture of what we call mythical thought. Indigenous philosophies, however, start from the mythical narrative, symbolic thought, dreams, orality, and all the ancestry they carry to constitute their cosmologies. To affirm Indigenous thought is, therefore, to recover what was denied, showing that philosophy does not have a single soil of origin (Greece), but is built in different territories and historical times. The negation of indigenous philosophies translates, in many moments, to the very ontological negation of those who have produced and continue to produce thought. Therefore, Indigenous philosophies are forms of reforestation of monocultural rationality and can compose other political-pedagogical exercises, in which good living is a central element. The objective is to show that Indigenous philosophies carry ways of life that contribute to rethinking the “civilizing” processes that have led humanity and the planet to the destruction of the diversity of thought and, with this, teach us to live interculturality as a necessary learning for the survival of knowledge and peoples.
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HAKIM, Lukman, Irwan ABDULLAH, and Nurus SA’ADAH. "The Organizational Philosophies of Laweyan Batik Businesses in Surakarta, Indonesia." WISDOM 23, no. 3 (September 25, 2022): 200–213. http://dx.doi.org/10.24234/wisdom.v23i3.825.
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This research aims to discover the organizational philosophies of Laweyan Batik businesses in Surakarta City, Central Java Province, Indonesia. This research was conducted in Mahkota Batik, Putra Laweyan Batik, Gres Tenan Batik, and Merak Manis Batik production houses. This research used the descriptive-qualitative method. It employed the case study approach. Research results showed the organizational philosophies of the Laweyan Batik production as follows: (1) it emphasizes professional character, through the application of the “urip iku urup” Javanese philosophy that means “living is struggling”, (2) it applies the organizational philosophy of togetherness, by applying the Javanese philosophy of “mangayu bagya” (collective happiness), (3) it applies the organizational philosophy of humanity through the application of the “golek sampurnaning urip” (seeking the perfection in life) Javanese philosophy, (4) it emphasizes the value of skill and creativity by applying the “sepi ing pamrih rame ing gawe” (less talking, more working) Javanese philosophy. The application of these organizational philosophies that are based on Javanese philosophies allows the Laweyan Batik businesses to have unique characteristics that are different from other local groups.
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Waheed, Seemi. "Capacity Building in Public Sector Organisations." Pakistan Development Review 38, no. 4II (December 1, 1999): 913–34. http://dx.doi.org/10.30541/v38i4iipp.913-934.
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During the last two decades the world has experienced a major transformation in thinking on the role of government in provision of services and socio-economic development. This change in thinking has come about as a result of the inability of two major philosophies of production—capitalism and socialism—to redistribute resources for the improvement in the living condition of the masses. Both the philosophies have shortcomings. Capitalism encourages entrepreneurship and growth, but it also creates extreme economic disparities leading to poverty. Socialism in its attempt to create an egalitarian society curbs and stifles entrepreneurship, leading to discontentment and economic inefficiencies.
Dissertations / Theses on the topic "Living philosophies"
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Bernet, Pierre. "Le vivant et le logique dans la philosophie de Hegel." Thesis, Toulouse 2, 2014. http://www.theses.fr/2014TOU20051.
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Ce travail cherche à mettre en évidence de quelle façon Hegel met en œuvre l’une de ses affirmations de jeunesse : « Penser la pure vie, telle est la tâche ». Il en ressort, en rupture avec ce qu’une certaine tradition laisse entendre, à savoir que Hegel serait un penseur formel et froid, que la vie est au fondement de la pensée de cet auteur, trop souvent considéré comme un pur logicien. Dans le même temps, il apparaît un lien indéfectible entre le vivant, ce vivant-ci, l’humain que nous sommes, et le logique, ce mouvement qui est celui de la vie même, sa vérité ; et apparaît aussi une forme de séparation sous-jacente entre vivant et logique, qui fait place à une inquiétude, accentuée par la toute-puissance du négatif. Dès lors, deux lectures de Hegel s’avèrent possibles et nécessaires : l’une qui va dans le sens de la résolution du conflit entre vie et logique, l’autre qui permet d’entrouvrir la porte d’un abîme ou s’avèrerait impossible une ultime résolution, un ultime savoir absolu. Une affirmation assez tardive, faite par Hegel dans plusieurs de ses textes : « Or l’idée immédiate est la vie. », met en évidence autant la permanence de cette question du vivant et du logique, que la difficulté à la penserThis work seeks to analyze in what way Hegel employs one of his earlier statements: “To think pure life, that is the task.” This break with tradition suggests for some, that Hegel is an a coolness thinker; life, which is often considered a pure logician, forms the basis of thought of the author. At the same time, thought is the unbreakable link between life as we live it and the logic of life. This notion that thinking is the same as life and truth also appears as a form of separation implicit between living and logic. This leads to Hegel’s concern of the omnipotence of the negative. Hegel’s later statement made in several of his texts - “Now the immediate idea is life" - highlights the permanence of this conflict between living and logic and highlights the struggle of the philosopher to reconcile the difficulty of thinking. Therefore, two readings of Hegel’s prove necessary to understand the complexity of his statements: one looks at the resolution of the conflict between life and logic, the other opens a door to the abyss where it is possible to have an ultimate resolution and discover ultimate absolute knowledge
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Kotanyi, Sophie [Verfasser], and William [Akademischer Betreuer] Sax. "Ancestral Paradigms and modern lives. Relational living in Mozambique and DR Congo / Sophie Kotanyi ; Betreuer: William Sax." Heidelberg : Universitätsbibliothek Heidelberg, 2018. http://d-nb.info/1177252929/34.
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Brügger, Tobias [Verfasser]. "The Christian Body at Work : Spirituality, Embodiment, and Christian Living / Tobias Brügger." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2021. http://d-nb.info/1227803869/34.
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Quintanilla, Pablo. "HAHN. Lewis Edwin (Ed.): The Philosophy of Hans-Ceo!~'.? Gadamer, The Library of Living Philosophers, Vol. XXIV, Chicago and La Salle, Illinois: Open Court, 1997, 619 pp." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113201.
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Salvo, Rossi Andrea. "L’uso politico delle fonti : Tito Livio nei Discorsi di Niccolò Machiavelli." Electronic Thesis or Diss., Paris 8, 2018. http://www.theses.fr/2018PA080143.
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Mon travail porte sur les usages politiques des sources de l'antiquité (notamment de l'historiographie de Tito Livio) dans les Discorsi de Niccolò Machiavelli.Une partie préliminaire de ce travail a été la tentative de comprendre quel genre d'objet culturel les Ab urbe condita pouvaient concrètement représenter pour un lecteur de la première partie du seizième siècle à Florence. Cette analyse a constitué le premier chapitre de mon travail dans lequel j'ai pris en examen les étapes principales de la diffusion des oeuvre de Livio pendant l'Humanisme à partir de l'enseignement de Francesco Petrarca qui avait, pendant le siècle précédent, recueilli en premier les décades rescapées des Ab urbe condita. La deuxième partie de mon travail porte sur les opérations effectué par Machiavel sur l'oeuvre de Livio. Cette section de ma thèse consiste en trois chapitres:⦁ Les citations latines dans les Discorsi. Ce chapitre essaye de construire une typologie de la citation chez Machiavel, en mettant en relief la centralité de l'outil syntactique de l'oratio recta dans les Discorsi. ⦁ Les traductions: ce chapitre est développé à partir d'un résumé des loci du Machiavel traducteur de Livio, dans l'atteinte de démontrer que les opérations de Machiavel se préoccupent de "politiser" l'histoire romaine, à savoir de rendre les épisodes de l'histoire antique utiles à la compréhension du présent et à sa transformation.⦁ Les réécritures: ce chapitre porte sur les lieux des Discorsi dans lesquels Machiavel abandonne délibérément la lettre du texte des Ab urbe condita, afin de se dédier à une véritable réécriture de l'œuvreMy work focuses on the political uses of the sources of antiquity (notably the historiography of Titus Livy) in the Discorsi by Niccolò MachiavelliA preliminary part of this work was the attempt to understand what kind of cultural object the Ab urbe condita could concretely represent for a reader of the first half of the sixteenth century in Florence. This analysis constituted the first chapter of my work in which I took into consideration the main stages of the diffusion of the books of Livy during Humanism from the teaching of Francesco Petrarca who had, during the previous century, collected first, the surviving decades of Ab urbe condita.The second part of my work deals with Machiavel's operations on Livy's work. This section of my thesis consists of three chapters:1. Latin quotations in the Discorsi. This chapter attempts to construct a typology of citation in Machiavelli, highlighting the centrality of the syntactic tool of oratio recta in the Discorsi.2. Translations: this chapter is developed from a summary of the loci of Machiavelli as translator of Livio, in the attempt to demonstrate that the operations of Machiavelli aim to "politicize" Roman history, namely to make the episodes of ancient history useful for understanding the present and its transformation.3. Rewritings: this chapter deals with the chapters of Discorsi in which Machiavelli deliberately abandons the letter of the text of Ab urbe condita, in order to devote himself to a real rewrite of the work
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Charredib, Karim. "Les zombies et le visible, ce qu'il en reste : une pratique artistique de la hantise cinématographique." Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010578/document.
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Cette thèse explore les figures de la revenance et de la hantise d'un point de vue politique et esthétique, c'est-à-dire dans leur rapport à la société et à l'image. A cette fin le cinéma est le champ d'expérimentation et de manipulation puisque le cinéma, et notamment le cinéma américain, fait partie de ces mythologies modernes qui ont bercé le XXe siècle, avec ses histoires, codes et figures imposées. Les images produites par le cinéma sont ancrées dans l'inconscient et l'imagerie collectifs des spectateurs. C'est donc toute sa grammaire qui est à l'étude sous l'angle du mort-vivant : du héros au second rôle, de la perspective saturée du décor au hors-champ mortel. Si le zombie est la figure de proue de cette thèse, il s'agit moins de l'étudier d'un point de vue ethnographique que d'user de ses particularités afin de questionner le visible sur le mode de la persistance, de la pratique du retour incessant et de l'envahissement, c'est-à-dire comme une forme de résistance. Les revenants dévoilent lentement mais inexorablement l'envers du décor et délimitent une nouvelle topographie, déplacent les seuils et les frontières convenus : entre morts et vivants, entre visible et caché, entre champ et hors-champ. Les limites de l'espace et du corps sont mises à l'épreuve. Dans ma pratique, cette redéfinition des limites transforme l'image et l'univers filmique en ce que l'on pourrait nommer des « limbes filmiques » par des actions simples dans et sur l'image cinématographique : envahissement, contamination, pourrissement, corruption, dévoration, prolifération, raréfaction. Les morts-vivants revisitent ainsi, tels de riches touristes, les mythologies du cinémaThe thesis explores the concepts and figures of revenance and haunting from a political and aesthetic point of view that is to say in their relation to historical and social contingencies, the real and the image. Cinema, and in particular American cinema, forms a significant part of the modern mythologies that have rocked the cradle of the 20th century, with its stories, codes and figures. The images produced by cinema are seamlessly embedded and archived in the spectator's unconscious and the collective imagery. I aim to reconsider the grammar of cinema through the angle of the living dead: the supporting roles as well as the principal characters, the saturated perspective of the sets as much as the deadly off-screen. The zombie is the figurehead of the thesis, but my purpose is less about studying it from ethnographical point of view than of making use of its particularities to question the visible on the mode of persistence, of the practice of the unceasing comebacks and of invasion, that is to say as an act of resistance. The revenants unveil slowly but inexorably the secrets beyond the door, and mark the boundaries of a new topography, shifting and altering the seemingly fixed thresholds; accessing the space between the dead and the living, in between the visible and the hidden, and in between on-screen and off-screen. This redefining of the margins and the boundaries transforms the image and the filmic universe into what could be called « cinematic limbo » by simple actions in and on the image: invasion, contamination, rotting of, corruption, devouring of, proliferation. The living dead continuously revisit, like sad tourists, the mythology of the cinema
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Mickala, Cyrille. "Habiter : sciences, phénoménologie et herméneutique à partir de Gaston Bachelard et Maurice Merleau-Ponty." Thesis, Lyon 3, 2014. http://www.theses.fr/2014LYO30030.
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Est-il encore possible de vivre et d’habiter l’espace aménagé et construit en particulier, quant à considérer le déluge technoscientifique et industriel qui détermine et influence le domaine de l’architecture moderne ? Le rationalisme et le fonctionnalisme d’une certaine tendance de l’architecture moderne en intégrant les progrès technoscientifiques et industriels dans le monde de la maison, semble condamner l’expérience d’habiter à une crise irréversible. L’activité architecturale se voulant conforme aux progrès scientifiques et techno-industriels, elle impose à l’expérience pratique de la maison et préscientifique des lieux de vie, des normes de vie découlant de la seule raison. C’est en général une architecture et un urbanisme modernes abstraits et fonctionnalistes qui se développent en suivant la voie de l’objectivité rationnelle ouverte par Galilée et Descartes, ils maîtrisent, administrent et esthétisent le tout du monde ainsi que toutes les expériences humaines à l’espace en les dépouillant des considérations poétiques, mythologiques et affectives. Ainsi, la construction des institutions humaines d’habitation devient dans l’identification de la crise d’habiter, un « processus technologique prosaïque dérivant directement de la raison mathématique, d’un diagramme fonctionnel, ou d’une règle de combinaisons formelles » au désavantage de l’expérience concrète d’habiter. Mais si l’architecture n’a pas affaire qu’à elle-même, si elle n’est pas une pratique qui trouve sa fin en elle-même puisqu’elle s’ouvre vers l’autre, comment peut-on philosophiquement toujours espérer habiter authentiquement, originairement et poétiquement le monde et l’espace de la maison en particulier ? La philosophie, par l’approche phénoménologique et herméneutique à partir de Gaston Bachelard et Merleau-Ponty, présente pour l'expérience moderne d'habiter, des voies significatives originales qui permettent de répondre à la crise qu’elle connait. En renouvelant autrement que par la seule connaissance rationnelle les relations de l'homme à l'espace, elle se présente comme une voie remarquable de ré-compréhension, de relecture et de ré-enchantement de l’expérience originaire d’habiter le monde, la ville et l’espace de la maisonIs it still possible to inhabitate and live the laid out and constructed space in particular, as for considering the techno and industrial flood that determines and influences the field of modern architecture? Rationalism and functionalism of a given trend of modern architecture by incorporating techno and industrial progress in the world of home, seems to condemn the experience of living in an irreversible crisis. The architectural activity wanting to meet scientific and techno-industrial progress, it requires practical experience in home and prescientific places of life, of living standards arising from the only reason. It is a general an architecture and a modern, abstract and functionalist urbanism that develop along the path of rational objectivity initiated by Galileo and Descartes, they control , manage and aestheticize the whole world and all human experience to space by stripping poetic , mythological and emotional considerations. Thus, the construction of human institutions housing becomes in identifying the crisis of living a «prosaic and technological process deriving directly from the mathematical reason, a functional diagram, or a rule of formal suits «in drawback of the concrete experience of living. But if the architecture does not matter to itself, if it is not a practice that is an end in itself because it opens to another, how can we still philosophically hope to authentically, originally and poetically live the world and the space of the house in particular? Philosophy, by phenomenological and hermeneutic approach inheritated from Gaston Bachelard and Merleau-Ponty presents to the modern experience of living, original significant ways that respond to the crisis it faces. Renewing differently more than the only purely rational knowledge the relations of man to the space, it presents itself as a remarkable way of re- understanding, rereading and re-enchantment of the original experience of inhabitating the world , the city and the space of the house
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Bouvier, Julien. "La statuaire morale de Platon." Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00942269.
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La statuaire morale de Platon est l'activité "modelant par la parole" (République, IX, 588 b 10) de "multiples statues de l'excellence" (Banquet, 222 a 3-4) et consistant aussi à "se façonner soi-même" (République, VI, 500 d 6) d'après elles. Elle implique donc un double cheminement: l'un va des images contenues dans les Dialogues, aux valeurs qu'elles désignent, tandis que l'autre conduit à envisager l'éthique platonicienne comme une forme particulière d'art de l'existence. Sur ce second point, la thèse soutenue se situe ainsi dans l'optique de la pensée de Michel Foucault. Sur le premier point en revanche, elle a consisté à interroger le statut du langage platonicien, la nature des procédés rhétoriques mis en œuvre, ainsi que celle des figures utilisées. Ce double examen permet d'affirmer que la définition de l'éthique platonicienne comme statuaire morale n'est pas une simple métaphore: c'est une image, mais qu'il faut situer parmi les multiples images forgées par Platon. Elle se révèle alors apte à orienter la lecture et la compréhension des Dialogues.
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Bachri, Jalila. "Le développement durable : Contribution à l'étude de la réception positive d'un concept naturaliste." Thesis, Montpellier, 2016. http://www.theses.fr/2016MONTD060.
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La réception plurielle du développement durable interpelle et interroge. Malléable, il fédère les différents acteurs de la société qui l’utilisent à différentes fins, traduisant ainsi la difficulté de la définition de sa nature juridique. Est-il un droit contraignant impliquant des obligations ? Au moyen de quel mécanisme peut-il être respecté ? A partir de ces interrogations, se dessine tout l’intérêt juridique devant être porté au développement durable. Du point de vue académique, il nous permet de concilier la philosophie naturaliste du droit avec sa traduction dans l’ordre juridique. Décloisonnant les branches du droit, il crée des interactions entre les différents foyers normatifs dans un ordre qui apparaît sous la forme d’un réseau. De par cette circulation, le développement durable se présente comme une force créatrice de droits à travers lesquels il tend à devenir un droit objectif. Du point de vue humain, il reconnaît la possibilité de croire à un avenir pour notre postérité. Au-delà, il se présente comme un droit du vivant promis à évoluer de génération en génération, constituant déjà en lui-même l’expression du patrimoine dont nous héritons de nos ancêtres et destiné au futurThe plural reception of the sustainable development questions us. Malleable it federates the various actors who use in various purposes so translating the difficulty of the definition of its legal nature. Is it a binding law implying obligations ? How can it be respected? From these questions, he appears all the interest of the legal study of the sustainable development. From the academic point of view, he links the naturalistic philosophy of the right with his translation in the legal legal network. Which decompartmentalizes areas of law, he creates interactions wich each other. The sustainable development creating the right and tends to become a blinding law.From the human point of view, he recognizes the possibility of believing in a future for our offspring. Beyond, he appears as a right of alive promised to evolve from generation to generation, already establishing in himself the expression of the heritage of which we inherit from our ancestors and intended for the future
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Balcázar, Moreno Melina. "Politiques de la mémoire : l'écriture de l'événement dans l'oeuvre de Jean Genet." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030041.
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Dans l’œuvre de Jean Genet (1910-1986), la question de l’écriture, qui est celle de la littérarité, est indissociable d’une réflexion sur le politique et l’éthique. Un des aspects les plus remarquables de son écriture est justement la façon dont il montre leur imbrication. C’est cette double dimension qui est prise en compte ici : il s’agit donc de s’interroger sur les rapports du littéraire au politique et à l’éthique à partir de l’inscription de l’Histoire dans l’ensemble de son œuvre. L’interrogation de départ concerne évidemment les relations de l’écriture de Genet à la mémoire et à l’Histoire, et les articulations ou désarticulations qu’elle met en œuvre. Ces questions ne sont pas séparables d’une critique de la distinction entre le public, le privé et l’intime, qui traverse l’ensemble de son travail. Si selon lui, l’écriture doit faire « œuvre de vie », comment le pourrait-elle sans se restreindre aux conventions qui régissent chaque acte en le classant dans un de ces domaines ? Mais la question centrale est celle de l’événement. Pour Genet, en effet, il ne suffit pas de commémorer le passé. Il essaie alors de trouver une écriture qui, tout en conservant la trace de la souffrance, puisse produire un effet, se constituer en événement. La réflexion dans son œuvre sur ce que l’on pourrait appeler les « politiques de la mémoire » nous porte à étudier également les notions de trace, de matérialité et de performativité dans leur relation au problème de la précarité du vivantIn the work of Jean Genet (1910-1986), the question of writing – which is that of literariness - is indissociable from political and ethical reflection. One of the most remarkable aspects of Genet’s writing is the way in contends with the imbrication between these two kinds of reflection. This double dimension is addressed here from the vantage point of History as inscribed in Genet’s oeuvre, and through an interrogation into the rapport between the literary on the one hand and the political and ethical on the other. The first interrogation concerns the relation of Genet’s writing to memory and History, and the articulations and disarticulations this entails. These questions are inseparable from a critique of the distinction between the public and the private or intimate, which traverses the whole of Genet’s work. For Genet, writing must be the « work of life », yet how can it without restraining itself to conventions that regu! late each act in classifying it within one of its domains? Indeed, the central question that is raised here is that of the Event. For Genet, it is not enough to commemorate the past. He searches for a writing that conserves the trace of suffering, whilst producing an effect, and thus constituting itself in the Event. His reflection on what might be called the “politics of memory” compels us to examine the notions of trace, materiality, and performativity as they regard the precarity of the living
Books on the topic "Living philosophies"
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R, Parulski George, ed. Karate's modern masters: The philosophies and techniques of the art's living legends. Chicago: Contemporary Books, 1985.
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1904-, Fadiman Clifton, ed. Living philosophies: The reflections of some eminent men and women of our time. New York: Doubleday, 1990.
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Thomas, Dana Lee, 1918- author, ed. Living biographies of great philosophers. 7th ed. Mumbai: Bharatiya Vidya Bhavan, 2010.
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Gateau, Valérie. Pour une philosophie du don d'organes. Paris: Vrin, 2009.
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Jack, Wilson. Biological individuality: The identity and persistence of living entities. Cambridge: Cambridge University Press, 1999.
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Hills, Lia. The beginner's guide to living. New York: Farrar, Straus and Giroux, 2010.
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Chattopadhyaya, Debiprasad. What is living and what is dead in Indian philosophy. 5th ed. New Delhi: People's Pub. House, 2010.
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Living Philosophies. DoubleDay, 1990.
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Education, Creative. Living Philosophies. Creative Education, 1985.
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Timko, Robert Michael, and Joan Whitman Hoff. Philosophies for Living. Prentice Hall, 2001.
Find full textBook chapters on the topic "Living philosophies"
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Chou, Chih-P’ing. "Essay in Living Philosophies." In English Writings of Hu Shih, 85–100. Berlin, Heidelberg: Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-31184-0_12.
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Salamon, Andi, Leanne Gibbs, and Mandy Cooke. "Democratic Practices with and for Our Youngest Citizens: Early Childhood Education, Agency, and the Education Complex." In Living Well in a World Worth Living in for All, 61–78. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-97-1848-1_6.
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AbstractEarly childhood pedagogy in Australia is founded on rights-based philosophies that promote social justice, democratic communities, participation, and agency of societies’ youngest citizens. There are, however, significant challenges in realising these philosophies and enacting democratic, agentic early childhood education (ECE) for birth to five-year-old children. This chapter presents three research projects, viewed together through a lens of agency and aligned with the education complex (Kemmis et al., 2012), that highlight the interdependent practices of leading, teaching, and researching in Australian ECE contexts. The first project investigated the emergence and development of effective leadership practices and the arrangements that enabled and constrained them. The second project explored educators’ risk-taking practices, aligning with praxis as morally and ethically informed decision-making about what is ‘best’ for children and societies (Kemmis & Smith, 2008). The third project documented infants’ social and emotional communication and highlighted how the research practices helped enable infants’ participation and agency. Though the focus of each study was different, collectively they illuminate interdependent practices of an ‘ECE complex’, and how individual and collective agencies can optimise pedagogy with and for very young children to live well and help create a world worth living in (Kemmis et al., 2014).
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Toosi, Fereshteh. "Oil Ancestors: Relating to Petroleum as Kin." In To the Last Drop - Affective Economies of Extraction and Sentimentality, 281–96. Bielefeld, Germany: transcript Verlag, 2023. http://dx.doi.org/10.14361/9783839464106-015.
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In this essay, artist Fereshteh Toosi discusses their multimodal project Oil Ancestors which addresses the intricate relationship humans have with petroleum. Through the artworks described in this essay, the author proposes a paradigm shift in perceiving non-living entities such as petroleum as kin. Drawing from non-Western contemplative practices and Indigenous philosophies that honor intergenerational welfare, Oil Ancestors prompts sentimental reflection about petrocultures and reverence for the extensive temporal processes shaping substances like petroleum. Oil Ancestors employs the power of arts and culture to foster affective connections to geological history and the far-reaching repercussions of extraction.
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Eskelinen, Pia. "Rural Women’s Land Use Rights in China: Acceptance and Enforceability." In Towards Gender Equality in Law, 111–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-98072-6_6.
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AbstractLegal control of land as well as legal and social recognition of women’s uses of and rights to land can have catalytic effects of empowerment, increasing women’s influence and status in their communities. During past decades, changes in the Chinese land tenure rights and practices have brought important incentives for rural developments including farmer income and living standards. However, the law in books differs from the law in action and the lack of women’s land use rights recognition deprives them of their chances of surviving in rural China. They become legally invisible, ignored and forgotten. This qualitative research is mainly based on interviews conducted in China. The data will be analysed within the framework of theories and philosophies grounding Chinese ideology. As this research focus on women in rural areas, feminism form the theoretical and ideological background.
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Prange, Martine. "“Living in Contradiction”." In Women Philosophers on Autonomy, 194–207. 1 [edition]. | New York : Taylor & Francis, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315185330-13.
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Swart, J. A. A. "Comment: Sharing Our World with Wild Animals." In The International Library of Environmental, Agricultural and Food Ethics, 483–91. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-63523-7_26.
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AbstractWild animals are falling increasingly under threat as their habitats are being disrupted by human activities and global warming. At the same time, we see wild animals such as wolves actually settling in human landscapes. This forces us to rethink how we can live together with other living beings, with whom we share one earth. The contributions in this book section can be seen as attempts to do just that. However, these developments also challenge the traditional ethical approach towards wild animals, concisely worded as “Let them be”. That falls short in the current era, in which semi-wild, contact zone, and liminal animals are recognized. Animals, whether living in natural or human landscapes, all make opportunistic use of all sorts of resources – including human ones. If circumstances change, either due to natural or human-made causes, they will enter into new interactions with their environment to survive. They are nodes in a dynamic, heterogeneous network of dependency relationships that increasingly includes humans. In this chapter a framework is proposed to indicate the presence of wild animals in the human landscape based on the species’ adaptability and their degree of dependence on humans. The framework shows that species strongly differ in their vulnerability and that a diversity of measures is required in a world in which human and animal domains increasingly merge. Recognizing that we do not have exclusive rights to the earth implies an impersonal care perspective for wild animals as fellow-earthlings. It requires the reconsideration of our ethics, philosophies, culture and politics.
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Jevnaker, Birgit Helene, and Johan Olaisen. "Understanding Practices Through an Inclusive Philosophy of Experiencing: Insights from Four Art Museums." In Reimagining Sustainable Organization, 93–109. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96210-4_5.
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AbstractThe chapter discusses the inclusive knowledge philosophy fundamental for different modes of experiencing living enterprises. We combine two related philosophical lenses to enable fundamental understanding of concerted practices and strategic accomplishments for leadership and management. The American pragmatist philosopher John Dewey pointed to the importance of restoring the continuity between the refined and intensified experiences in our practices and everyday doings. He based this restoring on “the inclusive philosophic idea”. By this idea he was acknowledging the possibilities of imagination and associations among the social, technological-physical, natural, and mental modes. Another philosopher, the Norwegian Arne Naess, also highlighted imaginative experience and the human/nature interconnectedness including its potential joy and perseverance for individuals as well as organizations. We provide examples drawing on our own studies of four art museums. Given that rich knowledge endeavours are necessary to develop arts for society, how can valuable exhibition practices be accomplished in inclusive, resourceful ways? The chapter introduces a philosophical framework for how this might work. Dynamic art, design, and innovation processes are imaginative practices where the past, the present, and the future melt together. The imaginative experiencing in each museum place might be crucial not only for its recurrent co-creation but also for the make-believe of sustainable arts thinking.
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"Eleven Creative Engagement and the Art of Living." In Philosophies of Happiness, 249–66. Columbia University Press, 2017. http://dx.doi.org/10.7312/lobe18410-013.
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"Ubuntu Philosophies Emerge from Relational Living Theories." In Ubuntu Relational Love, 31–51. University of Manitoba Press, 2019. http://dx.doi.org/10.1515/9780887555886-007.
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Flood, Gavin. "The Theory and Philosophy of Life." In Religion and the Philosophy of Life, 39–65. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836124.003.0001.
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The idea that there is an animating principle, a life force, that drives the living, that life itself comes to form through the manifold appearances of the world, is very ancient and can be found in Greece, China, and India. We also have more recent philosophical arguments that have understood life in terms of a vital principle or essence. Philosophies rooted in biology have tended to be sceptical of vitalist philosophies, while vitalist philosophies have rejected eliminative, materialist explanations. With reference to these concerns, the chapter examines the question of whether we are to understand life primarily in terms of human purposes, desires, fears, and hopes; or are we to explain life primarily in terms of impersonal, biological drives?
Conference papers on the topic "Living philosophies"
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Nguyen Thi, Toan. "BUDDHISM ETHICS AND THE PROBLEM OF BUILDING HUMAN PERSONALITY IN VIETNAM TODAY." In International Conference on Political Theory: The International Conference on Human Resources for Sustainable Development. Bach Khoa Publishing House, 2023. http://dx.doi.org/10.51316/icpt.hust.2023.37.
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Buddhism is a great religion and throughout its history of formation and development has increasingly affirmed its important role in building human personality. With its noble and close humanistic philosophies, Buddhism has penetrated the hearts of the Vietnamese people over the past 2,000 years and become a major religion of the nation. Buddhist teachings have the effect of regulating the consciousness and moral behavior of Vietnamese people. It supports and arouses love, altruism, doing good, avoiding evil... contributing to enhancing the responsibility of each existing in society. Not only applicable among Buddhists, but the ethical content of Buddhism also has a strong influence on society. This contributes to improving the morality of each individual as well as being beneficial to building good morality in Vietnamese society. Living according to Buddhist teachings helps improve individual morality, while also building a good lifestyle for the entire society. Therefore, applying the humanistic values of Buddhist ethics to build Vietnamese human personality is extremely practical and meets the urgent needs of social history.
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Wakkary, Ron, Doenja Oogjes, Henry W. J. Lin, and Sabrina Hauser. "Philosophers Living with the Tilting Bowl." In CHI '18: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3173574.3173668.
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Jeremić, Marija, Bojan Matkovski, and Stanislav Zekić. "The Green Food Supply Chain Concept." In 29th International Scientific Conference Strategic Management and Decision Support Systems in Strategic Management. University of Novi Sad, Faculty of Economics in Subotica, 2024. http://dx.doi.org/10.46541/978-86-7233-428-9_423.
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The traditional food supply chain is a complex network of interconnected entities whose function is to supply consumers with enough health-safe products, i.e. enough food with optimization of production and distribution. In the previous period, the traditional supply chain has faced numerous challenges and problems. Globalization, climate change, changes in living standards and consumer preferences, limited natural resources (agricultural land and water), growth in the amount of food and packaging waste, as well as food insecurity led to creation of numerous national and international regulations and agendas related to environmental protection. Those regulations and agendas influence various business philosophies, including the philosophy of food supply chain management. With its focus on optimizing production and distribution of food, the traditional supply chain cannot meet the international regulations' requirements. Because of that it was necessary to go in the direction of greening the activities of the traditional supply chain, i.e. in the direction of defining the concept of a green food supply chain. The concept of a green food supply chain represents an improved, wider concept of a traditional food supply chain that, apart from standard activities, agricultural production, processing and distribution of products, also includes additional activities such as green procurement, green product design and reverse logistics. Therefore, bearing in mind that in the future food should be produced and distributed in a way that pollutes the environment as little as possible, the aim of the research is an analysis of the importance of the green supply chain concept in food production and distribution. Considering the defined goal, the literature review method was used with a focus on the Scopus database. The results of the research indicated that due to the complexity and frequent changes of regulations in practice, the green supply chain concept is still not sufficiently applied.
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BULJUBAŠIĆ, Ema. "HAPPINESS, FREEDOM AND VALUES IN MODERN SOCIETY." In Happiness And Contemporary Society : Conference Proceedings Volume. SPOLOM, 2021. http://dx.doi.org/10.31108/7.2021.8.
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Pursuit of happiness is a highly valued human ambition that seems impossible to achieve in modern society. Ancient Greek philosophers, especially Aristotle’s concept of eudaimonia, present a theoretical starting point for defining happiness and bringing it firmly into relation with values. Philosopher Herbert Marcuse provides a valuable analysis of modern industrialized society explaining man’s loss of freedom in exchange for comfort and the self-perpetuating mechanism of consumerism that keeps people under willingly oppressed by imposing false needs. Consumerism also causes a distortion of people’s values and alienates them from their true values causing them psychological damage. Using Dr. Melanie Joy’s analysis of the psychological importance of living in accordance with one’s values and the distortion of values as a manipulation tactic common to different systems of oppression (racism, sexism, speciesism) we will identify two prerequisite conditions for achieving happiness: freedom and the alignment of values and behavior. Key words: happiness, freedom, values, false needs, consumerism
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Vasciuc (Săndulescu), Cristina Gabriela, Dumitru Săndulescu, and Otilia Crăciun (Radu). "Methods, Techniques and Sales Strategies." In International Conference Innovative Business Management & Global Entrepreneurship. LUMEN Publishing, 2020. http://dx.doi.org/10.18662/lumproc/ibmage2020/48.
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The economic life implies the existence of the actors who have to satisfy their own needs, expectations, this presupposing the appearance of the choices that they must make from the multitude of products or services on the market. Since ancient times, the sale has been made for a better living, so Thales is the first wise, Solon the second founder of Athens and the mathematician Hippocrates, who were traders. Plato, the divine, sold oil, and Baruch Spinoza, philosopher, polished mirrors. Therefore, sales forces play an important role, which, through their strategies, can make a significant contribution to achieving the general and specific objectives. The art of selling tips the balance of success and failure, the relationship between the seller and the client, ending with win-win situation for both parties.
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Silva, Gislaine Carolina da, and Maristela Moraes de Almeida. "Reflections on Heideggerian dwelling in contemporany times." In ENSUS2023 - XI Encontro de Sustentabilidade em Projeto. Grupo de Pesquisa Virtuhab/UFSC, 2023. http://dx.doi.org/10.29183/2596-237x.ensus2023.v11.n3.p473-480.
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This article takes a look at the concept of dwelling proposed by the philosopher Martin Heidegger exposed at the Mensch und Raum conference in Darmstädter , in 1951, through the pronouncement of the essay ‘Building Dwelling Thinking’. The study takes the form of intellectual interest, as it aims to deepen the understanding of the concept of dwelling and its relationship with a way of living that is more coherent with the planet that shelters us. The concept of dwelling, despite having been reflected more than seventy years ago, has proved to be an emerging subject for the current times, showing a close relationship with the theme of sustainability, since dwelling seems to be a means of achieving it. It is hoped that the questions presented here will be an invitation to rethink the way we inhabit the world.
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LU, Tingying, Jiali LI, and Ning PENG. "Heterotopic space characteristics of urban village in China: Take Guandongdian district in Beijing as an example." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.6034.
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Heterotopic space characteristics of urban village in China: Take Guandongdian district in Beijing as an example Lu Tingying¹, Li Jiali2, Peng Ning2 ¹Center of Architecture Research and Design. University Of Chinese Academy Of Sciences. UCAS Youth Apartment, No. 80 Zhongguancun Street, Haidian District, Beijing, China 2Center of Architecture Research and Design. University Of Chinese Academy Of Sciences. UCAS Youth Apartment, No. 80 Zhongguancun Street, Haidian District, Beijing, China E-mail: 1102684155@qq.com, lijiali020020@163.com, pengning18@sina.com Keywords: Heterotopias, space characteristics, urban village, Guandongdian, diversification Conference topics and scale: Urban form and social use of space For the first time in the history of China, more of its mainland population are living in cities than in rural villages. The land acquisition and real estate development have caused rapid disappearance and decline of a large number of traditional villages, resulting in "urban villages" in China. They seem chaotic, but contain rich and colorful social life. The living environment is really harsh, but people always maintain close relationship with each other. They are different from neither the modern urban nor traditional villages, but they have their own unique vitality. Such heterogeneous space is always a symbol of historical change and cultural collision which, according to the French philosopher Michel Foucault, can be called Heterotopias. In order to study this heterotopic phenomenon, the triangular area of Guandongdian district in Beijing has been chosen as the object of this case study. With the in-depth investigation of interviews, observation, statistics and sketches, this paper is trying to interpret the characteristics of the heterotopic state of the urban village from three aspects of social form, urban morphology and architectural feature. Eventually, in order to keep the complexity and diversification of urban village, several strategies are put forward for reference to future transforming practice. References Foucault, M. (1967) Of Other Spaces: Utopias and Heterotopias, Trans. Miskoviec, J.(1984), Architecture /Mouvement /Continuité (http://foucault.info/documents/heteroTopia/foucault.heteroTopia.en.html) Selina Abraham. (2013) ‘The heterotopic space of Chirag Delhi’, unpublished research paper, Guru Gobind Singh Indraprastha University, Delhi. WANG Su. (2013) ‘Heterotopias versus Cultural Imagination: An Interpretation of the Metropolitan Space of Tianjin from the Perspective of Michel Foucault’ s Of Other Spaces (Heterotopias)’ Journal of Nanyang Normal University 12, 50-53.
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Ovchinnikova, T. N. "Features of the development of modern man’s spirituality. Dialectical approach to the problem." In INTERNATIONAL SCIENTIFIC AND PRACTICAL ONLINE CONFERENCE. Знание-М, 2020. http://dx.doi.org/10.38006/907345-50-8.2020.604.616.
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In this paper, we propose to discuss possible ways to develop the psyche of a modern person, more precisely, the features of the development of the subjective sphere on the example of the development of his spirituality in the conditions of the formation of modern society. The research is carried out in the context of L. S. Vygotsky’s cultural and historical approach to the study of the psyche, further consideration and clarification of which in its entirety was carried out in the works of human dialectics philosophers (E. V. Ilyenkov, A. S. Arsenyev, V. S. Bibler, F. T. Mikhailov). The paper shows that a necessary condition for the implementation of the dialectical approach to the study of the human psyche is its consideration in interaction with the surrounding world. In this regard, the analysis of the activity performed by the subject is presented as having a dual nature, in accordance with the duality of the world in which a person lives. Based on the analysis of the duality of the activity performed by the subject, it is proposed to consider the mechanism of interaction between its two sides: semantic and operational-technical in the logic of Dialogue (V. S. Bibler). The process of mental development of a person is characterized as a constant interaction of two sides of the activity (consciousness), where one of them is a stimulus for the development of the second, which allows us to characterize the entire cycle of activity. The analysis of the interaction process of the content of the performed activity in accordance with the changing meanings of the subject allows us to show differences in the logic of its development. The logic of cause-and-effect relations and goal-setting logic are characterized, each of which is applicable to a certain type of activity: with objects of the material world and living people. As a result, based on the analysis of observed phenomena in life, the factors that contribute to and hinder the mental development of a person are presented.
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Maciej Kalina, Roman. "Complementary Medicine – An Example of the application of the Basic Research Method of Innovative Agonology." In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003944.
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We owe the term ‘complementary medicine’ (1932) to Max Friedemann (according to WoS data). Determining who first applied the term ‘complementary approach’ to science would not be easy. Historians and philosophers of science, as well as specialists in the general methodology of sciences, would easily argue that science as a whole is based on the complementary approach. Unfortunately, those accustomed to the separation of individual disciplines (among whom there is no shortage of novices and luminaries of science) miss the important detail that ignoring such an approach leads directly to the dehumanization of science and harms the foundations of sustainable human development en bloc in almost every respect.An inspiring source for such reasoning can be found in the maxim “Let none but geometers enter here” at the entrance to the olive grove that is Plato’s Academy (387 BC to 529 AD), dedicated to the Athenian hero Akademos. Whoever already knew geometry and was given the honour of taking the first and subsequent steps in this symbolic university of antiquity became a living example of the complementary approach. Looking at science precisely from a historical and symbolic perspective entitles us to assign some questions (i.e. issues worthy of being recognized as scientific) to each new step; it also entitles us to assign methods, means and tools (figuratively the compass, ruler, etc.) to answers to these questions. Over time, the generalized sets of questions and answers from symbolic geometry evolved into the general methodology of the sciences, as part of logic.The author of this outline of the methodological foundations of the complementary approach in contemporary scientific research was inspired by four main premises: the achievements of the Lviv-Warsaw school of logic and the methodology of sciences; praxeology (i.e. Tadeusz Kotarbiński’s proper methodology); Albert N. Whitehead’s reflection on Science and the Modern Word; and the cognitive and social mission of innovative agonology. A simple model of the social mission of science is expressed by the triad ‘curiosity - understanding - applications’. The first two terms, on the one hand, show the origin of science ‘from curiosity to satisfying the need for understanding’. On the other hand, they are directly related to the postulate of freedom of scientific research and any idealization of the mission of science. The third part, applications, is admittedly meant to emphasize the positive aspects of science and the hope that, through scientific discoveries, the mission of dignified survival of homo sapiens can be realized with a clear emphasis on respect for all life, the natural environment and human dignity. Unfortunately, the third part of the triad also includes numerous pathologies. The most dangerous are the interferences of authorities and interest groups at various levels in the freedom of science. A sophisticated way to satisfy the selfish goals of these entities is the instrumental use of scientists and the most competent research teams in a given field, with varying degrees of success. Concern for the freedom of science and the fulfilment of its social mission is a sufficient reason not to ignore these threats or the methodological possibilities of innovative agonology while respecting the complementary approach as a method of modern scientific research.
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Becho, Anabela. "Sculpting the fabric: Madame Grès’ emotional and innovative Pleating Technique." In Intelligent Human Systems Integration (IHSI 2023) Integrating People and Intelligent Systems. AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1002874.
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Madame Grès (1903-1993) worked for six decades in the exclusive world of Parisian haute couture, creating clothes as if they were living sculptures, always in search of the ideal dress.Her legacy was designs marked by a ceaseless quest for absolute beauty. Her long,draped dresses crafted with obsession and technical mastery are a profound reflection on fashion, time and memory. In its undying association with sculpture, her oeuvre encloses an inherent affirmative, solid, timeless perpetuity. Respect for the principles of design lies in Grès’s discourse with textiles; because it is a discourse, a thought that is transformed into matter, that grows pleat by pleat in a game of alternating light and shade. The couturier's folds enclose successive pain and mystery, melancholy and persistence, obsession and conviction. There can be no doubt that Grès’s gowns were designed for the female form, in the cutting and manipulation of the fabric, in a prodigious, precise technique in which nothing could be left to chance. This is why they are perfect examples of the highest calling of design.Nonetheless, it is precisely in the relationship between body and gown, the harmony and tension between the organic and inorganic, that Grès’s work goes beyond mere design. It moves naturally into the real world of creation, as the couturier’s gowns do not just dress the body; they become the body itself, in which fabric and flesh turn into a single, indivisible, absolute entity. Even though her oeuvre was much wider than the so-called “goddess dresses”, the long draped gowns, reminiscent of eternal time, became her archetype. Incontrast with the ephemeral nature of fashion, it is my goal to show in the course of this paper that precisely the opposite can be true, through the observation of the French couturier’s meticulous, emotional and innovative pleating technique, in which the role of avant-garde materials is crucial. The expressive use of pleating and drapery in all its limitless variation and fluidity along the outside is rightly considered to be Grès’ hallmark. Grès had a profound respect for the textile material, honouring its integrity, preferring not to cut it, and reducing its size through successive pleats — the amplitude of her dresses’ skirts could occasionally reach twenty metres in diameter. Grès’s work was unmistakably modern, though it did not seem to belong to a particular age. At the same time, it takes us back to a distant past and forward into the future. The evocative power of her gowns is absolutely breathtaking. It is ingrained in their materiality, the details of their construction, and the quest for perfection and for beauty. Although a woman of her time, bound by a cultural context specific to her epoch, there is a deliberate quest for timelessness at the very heart of Grès’ work, which, I argue, can be perceived in her technique. In a manual process, wrapped in an emotional dimension, each draping, rib, or pleat is worked minutely, actively taking part in the construction of the garment’s final shape. The initial width of the fabric could be reduced to a few centimetres by an exquisite pleating technique: to be kept in place the folds were sewn at the back, a sartorial innovation in the universe of Parisian haute-couture. Time seems to be suspended by this technical detail. In the light of the French philosopher Henri Bergson's theory, this suspension can be seen as durée, a moment of simultaneity, an experience of temporality based on a constant interaction between the past (the classical approach), the present (the moment of the making of the dress) and the future (the preview of the following repetitive gesture of making). In the draping of the fabric, we become conscious of the physical dimension of the hand that created the sculptural object, that carved the cloth as if it was stone, involving the body in a game of hide and seek, concealing and revealing its contours, emphasising its movements. It is this tension between the body and the fabric that brings the dresses alive, as the result of an emotional relationship between the humanity of the making process and the technical innovation of the textile material.