Relevant bibliographies by topics / Monism

Academic literature on the topic 'Monism'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Monism"

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Kebede, Messay. "Beyond Dualism and Monism: Bergson's Slanted Being." Journal of French and Francophone Philosophy 24, no. 2 (December 21, 2016): 106–30. http://dx.doi.org/10.5195/jffp.2016.773.

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There is an old but still unresolved debate pertaining to the question of Bergsonian monism or dualism. Scholars who think that Bergson is ultimately monist clash with those who claim that he has consistently maintained a dualist position. Others speak of contradiction and point out his failure to reconcile dualism with monism. What feeds on the debate is Bergson’s undeniable change of direction: while his first book is flagrantly dualist, his second book takes a sharp turn toward monism. Without denying the intricacy generated by the change of direction, this paper argues that the originality of his position is overlooked every time that the problem is presented in terms of Bergson being dualist or monist. Notably, it contends that Bergson’s third book, Creative Evolution, overcomes both dualism and monism by removing their contradiction through a durational or slanted approach to Being.
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Aprianto, Ary. "Relevansi Monisme dan Dualisme Bagi Pemberlakuan Perjanjian Internasional di Indonesia." Jurnal Konstitusi 19, no. 3 (August 30, 2022): 580. http://dx.doi.org/10.31078/jk1934.

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The application of treaty is still influenced by different views on the approach chosen by Indonesia, whether monism or dualism. By using normative method, this study questions the relevance of monism-incorporation and dualism-transformation approaches in determining the application of treaty. Two key aspects will be reviewed, namely parliamentary approval and the drafting of national regulations to implement treaty. It concludes that the dichotomy of monism and dualism has various limitations, and is irrelevant for determining the application of treaty. Parliamentary approval is required for treaty application, both in monist and dualist countries. Several dualist countries have even sought parliamentary approval before ratification can take place. The formulation of national regulations is common in monist and dualist countries. Not to fulfill theoretical demands in line with the monism and dualism approaches, but to ensure harmonization and the ability of state to carry out its obligations.
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Ferreira, Gerrit, and Anel Ferreira-Snyman. "The Incorporation of Public International Law into Municipal Law and Regional Law against the Background of the Dichotomy between Monism and Dualism." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 17, no. 4 (April 11, 2017): 1496. http://dx.doi.org/10.17159/1727-3781/2014/v17i4a2171.

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Monism and dualism represent two different approaches towards the relationship between public international law and municipal law. While the former views public international law and municipal law as a single legal system, the latter regards these two areas of law as separate and distinct legal systems that exist alongside each other. However, not all legal systems are clearly either monist or dualist. The dichotomy between monism and dualism no longer only concerns the relationship between public international law and municipal law, but also increasingly affects the relationship between public international law and regional law. This contribution discusses the application of the monist and dualist approaches by the South African Constitutional Court in the Glenister case and the European Court of Justice in the Kadi and Hungary cases in order to illustrate the practical application of the dichotomy between monism and dualism in a municipal system and on a regional level.
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Araújo, Paulo Roberto Falcão. "Monismo versus pluralismo de valores." Ítaca, no. 20 (March 20, 2012): 190–202. http://dx.doi.org/10.59488/itaca.v0i20.212.

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Resumo: Este artigo visa identificar os principais aspectos que estruturam o monismo e o pluralismo de valores. Para tanto, foi necessário percorrer certos problemas metafísicos, lógicos, éticos e de psicologia moral que ajudam a estabelecer os reais pontos de atrito entre esses dois posicionamentos. A investigação metafísica nos levou para o problema da incomensurabilidade dos valores que, acreditamos, é o coração do pluralismo de valores.Palavras-chave: monismo de valores, pluralismo de valores, incomensurabilidade dos valores, conflito de valoresAbstract: This paper aims to identify the main aspects which organize monism of values and the pluralism of values. To do this was necessary go through some Metaphysic, Logic, Ethic, Moral Psychology's problems. These help to provide the true conflict points between monism and pluralism of values. The metaphysical investigation conducted us to incommensurability of values problem which, we believe, is the pluralism of values's core.Keywords: monism of values, pluralism of values, incommensurability of values, conflict of values
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Lloyd, Peter B. "Modelling Consciousness within Mental Monism: An Automata-Theoretic Approach." Entropy 22, no. 6 (June 22, 2020): 698. http://dx.doi.org/10.3390/e22060698.

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Models of consciousness are usually developed within physical monist or dualistic frameworks, in which the structure and dynamics of the mind are derived from the workings of the physical brain. Little attention has been given to modelling consciousness within a mental monist framework, deriving the structure and dynamics of the mental world from primitive mental constituents only—with no neural substrate. Mental monism is gaining attention as a candidate solution to Chalmers’ Hard Problem on philosophical grounds, and it is therefore timely to examine possible formal models of consciousness within it. Here, I argue that the austere ontology of mental monism places certain constraints on possible models of consciousness, and propose a minimal set of hypotheses that a model of consciousness (within mental monism) should respect. From those hypotheses, it would be possible to construct many formal models that permit universal computation in the mental world, through cellular automata. We need further hypotheses to define transition rules for particular models, and I propose a transition rule with the unusual property of deep copying in the time dimension.
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THOMAS, EMILY. "Anne Conway as a Priority Monist: A Reply to Gordon-Roth." Journal of the American Philosophical Association 6, no. 3 (2020): 275–84. http://dx.doi.org/10.1017/apa.2019.1.

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AbstractFor early modern metaphysician Anne Conway, the world comprises creatures. In some sense, Conway is a monist about creatures: all creatures are one. Yet, as Jessica Gordon-Roth (2018) has astutely pointed out, that monism can be understood in very different ways. One might read Conway as an ‘existence pluralist’: creatures are all composed of the same type of substance, but many substances exist. Alternatively, one might read Conway as an ‘existence monist’: there is only one created substance. Gordon-Roth has done the scholarship a great favor by illuminating these issues in Conway. However, this article takes issue with Gordon-Roth's further view that Conway ‘oscillates’ between the extremes of existence pluralism and monism. In its place, I argue we should read Conway as a priority monist: the whole of creation is ontologically prior to its parts.
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Vardoulakis, Dimitris. "Agonistic Equality in Rancière and Spinoza." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 9 (May 1, 2016): 14. http://dx.doi.org/10.12681/syn.16222.

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Jacques Rancière’s conception of equality as an axiomatic presupposition of the political is important, because it bypasses the tradition which defines equality in terms of Aristotle’s conception of geometric equality. In this paper, I show that Rancière’s theory both espouses a monism, according to which inequality implies equality, and relies on a concept of the free will, which is incompatible with monism. I highlight this tension by bringing Rancière’s theory into conversation with the great monist of the philosophical tradition, Baruch Spinoza.
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BRAND-BALLARD, JEFFREY. "Why One Basic Principle?" Utilitas 19, no. 2 (June 2007): 220–42. http://dx.doi.org/10.1017/s0953820807002488.

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Principle monists believe that our moral duties, such as fidelity and non-maleficence, can be justified in terms of one basic moral principle. Principle pluralists disagree, some suggesting that only an excessive taste for simplicity or a desire to mimic natural science could lead one to endorse monism. InIdeal Code, Real World(Oxford, 2000), Brad Hooker defends a monist theory, employing the method of reflective equilibrium to unify the moral duties under a version of rule consequentialism. Hooker's arguments have drawn powerful criticisms from pluralists such as Alan Thomas, Phillip Montague and Philip Stratton-Lake. Against these critics, I argue that Hooker's monism enjoys certain practical advantages associated with the simplicity of a single basic principle. These advantages are often overlooked because they appear primarily in cases of second-order deliberation, in which one must decide whether our basic moral duties support a certain derivative duty. I argue that these advantages of monism over pluralism are analogous to the advantages that generalists claim over moral particularism. Because pluralists are generalists, I conclude that they are in an awkward dialectical position to dismiss Hooker's monism for the reasons they usually offer.
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Edwards, Jim. "Explanation in Psychology: Functional Support for Anomalous Monism." Royal Institute of Philosophy Supplement 27 (March 1990): 45–64. http://dx.doi.org/10.1017/s1358246100005038.

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Donald Davidson finds folk-psychological explanations anomalous due to the open-ended and constitutive conception of rationality which they employ, and yet monist because they invoke an ontology of only physical events. An eliminative materialist who thinks that the beliefs and desires of folk-psychology are mere pre-scientific fictions cannot accept these claims, but he could accept anomalous monism construed as an analysis, merely, of the ideological and ontological presumptions of folk-psychology. Of course, eliminative materialism is itself only a guess, a marker for material explanations we do not have, but it is made plausible by, inter alia, whatever difficulties we have in interpreting intentional folk-explanations realistically. And surely anomalous monism does require further explanation if it is to be accepted realistically and not dismissed as an analysis of a folk-idiom which is to be construed instrumentally at best. Some further explanation is needed of how beliefs, desires, etc. can form rational patterns which have ‘no echo in physical theory’ and yet those beliefs, desires etc. be physical events. To this end I propose to graft on to anomalous monism a modest version of functionalism.
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Parekh, Bhikhu. "Vico and Montesquieu: Limits of Pluralist Imagination." Canadian Journal of Philosophy Supplementary Volume 25 (1999): 55–78. http://dx.doi.org/10.1080/00455091.1999.10716830.

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From Plato onward, western moral and political philosophy has been dominated by a monist impulse manifest in a search for the best way of life, the best form of government, the perfect society, the highest human faculty, the highest or the best religion, the single most reliable way to acquire knowledge of the world, and so on. In ethics it has taken the form of moral monism or the view that one way of life can be rationally shown to be the highest or truly human. This view has commanded the allegiance of Plato, Aristotle, Augustine, Aquinas, Locke, Mill, Marx, and others. Because monism despises neglected human faculties, virtues, and ways of life and has been a source of much violence and oppression, we cannot hope to provide a coherent theory of human liberation and freedom without developing a coherent theory of moral and cultural pluralism. Although moral monism was challenged from the very beginning by the Sophists, the skeptics, and others, a systematic critique of it was not mounted until the eighteenth century by such writers as Vico, Montesquieu, Montaigne, Herder, and others, who stressed the inevitability and even the desirability of cultural diversity.
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Dissertations / Theses on the topic "Monism"

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Stetter, John Jack Roger. "Spinoza's substance monism contextualized." Electronic Thesis or Diss., Paris 8, 2019. http://www.theses.fr/2019PA080042.

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L'adhésion de Spinoza à la doctrine du monisme de la substance constitue le fondement de sa philosophie. Cependant, la manière dont nous pouvons comprendre cette doctrine est loin d'être évidente. Les problèmes dans son interprétation comprennent la difficulté à caractériser le rapport entre la substance et ses modes, la validité de l’argument spinoziste pour établir le monisme, et la cohérence de maintenir qu’il peut y avoir des idées fausses alors que toute idée est en Dieu.Nous soutenons ici que l’examen du contexte philosophique de l’élaboration du monisme de la substance et l’examen des contextes philosophiques entourant la réception du monisme de Spinoza, particulièrement en langue anglaise, fournissent des ressources importantes pour résoudre les difficultés susmentionnées. En effet, la réception de Spinoza en langue anglaise a été très peu étudiée jusqu’à présent. Or la réception de Spinoza en langue anglaise passe principalement par les controverses qui entourent la doctrine du monisme de la substance.Nous commençons en analysant la notion de substance dans le cadre aristotélicien, et nous montrons comment le pluralisme des substances a été progressivement fragilisé avant Spinoza. Après avoir ensuite inspecté l'argument spinoziste pour le monisme, nous analysons des interprétations du monisme avancées par ses premiers commentateurs, tels que F. Lamy. Par la suite, nous développons une historiographie inédite de la réception de Spinoza en langue anglaise et nous mettons en évidence les ressources fournies par ses commentateurs anglophones pour résoudre des difficultés interprétatives dans la théorie spinoziste du monisme de la substance
Spinoza’s substance monism constitutes the bedrock of Spinoza’s philosophy as put forth in the Ethics. As the record shows, it is not evident how we are to make sense of the details of the Spinozistic view. Difficulties in its interpretation include characterizing the relationship between substance and mode, assessing the validity of the argument for substance monism, and conceiving how there can be “inadequate” ideas if all ideas are in God.Resources for addressing the above-mentioned interpretative difficulties are yielded by an inquiry into the philosophical contexts underlying both the elaboration of the doctrine of substance monism as well as various prominent reactions to Spinoza’s monistic position, particularly in the English-language literature. Indeed, English-language Spinoza commentators have been overwhelmingly drawn to discuss Spinoza’s metaphysics, yet little research on the history of Spinozism in English has been undertaken.Thus, I begin with an inspection of the notion of substance in the Aristotelian context to which Spinoza is heir. This discussion is framed around a reading of Aristotle’s Categories and an assessment of Aristotle’s views on substance, along with a reconstruction of Descartes’ views on substance as put forth in the Meditations and the Principles of Philosophy. After then discussing Spinoza’s argument for monism, I analyze several interpretations of his first readers, such as F. Lamy, before proposing a new historiography of Spinoza scholarship and reactions to Spinoza’s substance monism in the English-speaking world, such as found in the work of Coleridge or the British Idealists
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Carpenter, George Peter. "Neutral monism against the qualiophiles." Thesis, Keele University, 2018. http://eprints.keele.ac.uk/5447/.

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This thesis argues for an austere form of monism that incorporates aspects of panpsychism and physicalism, with the aim of putting naturalist epistemology on a secure footing. I criticise panpsychism for failing to live up to its promises of defending what we ordinarily think of as consciousness against physicalism, and criticise the metaphysical presuppositions of its current highprofile proponents. These presuppositions are contrasted with more recent approaches in philosophy of science. The mind‐body problem itself endures these assaults, however, and I criticise physicalists who claim their position is the more common‐sensical, along with naturalists who think they can avoid metaphysics. Both tendencies are represented by phenomenal concept strategists, whose position comes to seem extreme over the course of two chapters. I then offer my own solution to the mind‐body problem. My position seeks a dialectical reconciliation between the possibility of directly experiencing reality, associated with anti‐physicalist mysticism, and physical reductionism. I therefore take time to establish both the historical novelty of physicalism, and aspects of continuity which it may share with its predecessors.
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Garner, Jeremy. "In defense of (extreme) monism." Thesis, University of Nottingham, 2016. http://eprints.nottingham.ac.uk/35616/.

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There are broadly speaking two varieties of views regarding the nature of coincident entities such as statues and the pieces of matter which constitute them. According to Monists, (some) coincident entities are identical while according to pluralists coincident entities are always distinct. The aim of this thesis is to defend the view that many cases of coincidence, including cases of temporary coincidence, are instances of identity. First, I will argue that pluralism ought to be rejected because it faces serious philosophical challenges monism avoids. Next, I will argue that monism can adequately resist the three most common Leibniz law arguments levied against the plausibility that (some) coincident objects are identical. Specifically I will argue that the best monist response to the modal Leibniz law is to adopt a counterpart theoretic account of de re modality to justify the claim that modal contexts are referentially opaque. Next, I will show how monists can resist the linguistic version of LLA by either denying the truth (or falsity) of one of the relevant premises, or by denying the validity of the argument in question. Finally I will argue that the best monist response to the temporal version of LLA is to adopt a stage theoretic account of persistence which can offer a unified account of what Michael Rea has called the 'the problems of material constitution'.
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Beckman, Emma. "Superveniens och dess plats inom anomal monism : En analys av debatten mellan Donald Davidson och Jaegwon Kim." Thesis, Linköping University, Department of Religion and Culture, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-8770.

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Denna uppsats analyserar den medvetandefilosofiska debatten mellan Donald Davidson och Jaegwon Kim rörande Davidsons tes om det mentalas superveniens på det fysiska. Tesen utgör ett element i Davidsons generella teori om relationen mellan det mentala och det fysiska; anomal monism. Författaren frågar sig om Kim har rätt i att tesen om mental superveniens inte är tillräcklig för att garantera det mentala kausal kraft. I uppsatsen analyseras de båda filosofernas ståndpunkter i debatten med speciell tonvikt på deras respektive definitioner av superveniensbegreppet. Med utgångspunkt i detta argumenterar författarinnan att Kim i viss utsträckning kan sägas ha missförstått Davidsons superveniens-begrepp. Kim har definierat "svag" respektive "stark" och velat tolka Davidsons superveniens som tillhörande den sistnämnda sorten. Uppsatsförfattaren intar en ståndpunkt motsatt Kims och menar att Davidsons superveniensbegrepp snarare bör förstås som en variant av svag superveniens, men konstaterar samtidigt att det inte är helt säkert att dennes superveniens alls kan inordnas i någon av dessa kategorier; dessa refererar till "möjliga världar", vilka Davidson vägrar acceptera.


This paper analyses the debate between Donald Davidson and Jaegwon Kim concerning Davidsons idea of the supervenience of the mental upon the physical. This thought is part of Davidson's general theory of the relation between mind and body; anomalous monism. The author asks wherther Kim is right that mental supervenience is insufficient to gurantee the mental causal power. The paper analyses the standpoints of both philosophers, especially regarding their definitions of "supervenience" and argues that Kim, to some extent, can be said to have misunderstood Davidson's notion of supervenience. Kim has offered definitons of "weak" and "strong" supervenience and interpreted Davidsons supervenience as being of the kind last mentioned. The author takes a standpoint opposite of Kim's and argues that Davidson's notion of supervenience is better understood as weak supervenience, but at the same time notes that it is by no means obvious that Davidsons supervenience can be said to belong to either of these categories since these refer to "possible worlds", which Davidson refuses to accept.

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Oliveira, Marcio Francisco Teixeira de. "O Deus de Espinosa: substância una ou múltipla? Um estudo sobre a possibilidade do monismo." Universidade do Estado do Rio de Janeiro, 2014. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=8444.

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Esta pesquisa terá como objetivo compreender a tese do monismo, isto é, a tese de que existe uma única substância cuja unidade é garantida pela compatibilidade entre sua natureza absolutamente infinita e a multiplicidade real dos seus infinitos atributos. Mas o monismo não é aceito por todos os intérpretes como não problemático, o que, se comprovado, levaria o sistema de Espinosa à ruína. No primeiro capítulo, através da crítica de um destes intérpretes, Ferdinand Alquié, será colocado o problema do monismo. De acordo com este intérprete, Espinosa não consegue estabelecer racionalmente a possibilidade da substância absoluta. Veremos que, não conseguindo conceber como os infinitos atributos podem constituir a essência de uma substância que seja única, Alquié conclui que a tese do monismo é incompatível com a estrutura argumentativa do primeiro livro da Ética. Após a exposição do problema do monismo apresentado a partir de Alquié, será realizada uma tentativa de resgatar a coerência interna da obra de Espinosa. Este estudo visará explicitar os conceitos de substância e atributo, procurando acompanhar as duas etapas da construção do monismo ao longo das onze primeiras proposições da Ética, a saber: (1) a prova de que há uma única substância por atributo; (2) a prova de que há uma única substância para todos os atributos. Para avançar na compreensão dos problemas ontológicos envolvidos na construção do monismo, e de como a posição de Espinosa só pode ser compreendida a partir de uma transformação profunda dos conceitos herdados do cartesianismo, a pesquisa privilegiará as interpretações magistrais propostas por Martial Gueroult (Spinoza, I, Dieu; Aubier-Montaigne, Paris, 1968) e Gilles Deleuze (Spinoza et le problème de l'expression; Les Editions de Minuit, Paris, 1968). Estes intérpretes realizam cada um ao seu modo uma genealogia da substância absolutamente infinita e apresentam soluções que permitem pensar a tese do monismo como coerente. Estas soluções serão apresentadas e avaliadas para que se saiba em que medida elas conseguem expor o problema do monismo e solucioná-lo de maneira plausível.
This work has the purpose to comprehend the monisms thesis, i.e. the thesis that only one substance exists which unity is secured by the compatibility between its absolute and infinite nature, and the real multiplicity of its infinite attributes. But the monism is not accepted as not problematic by all the interpreters, which, if confirmed, would lead Spinozas system to ruin. In the first chapter, the monisms problem will be presented through the critic of one of those interpreters, Ferdinand Alquié. According to him, Spinoza cannot establish, rationally, the possibility of the absolute substance. We will see that, Alquié, not being able to conceive how the infinite attributes can constitute the essence of a substance that is unique, concludes that the monisms thesis is incompatible with the argumentative structure of the first book of the Ethic. After the explanation of the monisms problem, presented from Alquié, we will try to recover the internal coherence of Spinozas work. This study aim to make explicit the concepts of substance and attribute, looking to follow the two stages of the monisms construction along the first eleven propositions of the Ethic, that is: (1) the proof that exists one unique substance per attribute; (2) the proof that exists only one substance for all attributes. To advance in the ontological problems involved in the monisms construction, and how Spinozas position can only be comprehended through a profound transformation of the concepts inherited by the cartesianism, the research will favour the masterly interpretations propounded by Martial Gueroult (Spinoza, I, Dieu; Aubier-Montaigne, Paris, 1968) and Gilles Deleuze (Spinoza et le problème de l'expression; Les Editions de Minuit, Paris, 1968). These interpreters carry out each in its own fashion a genealogy of the absolutely infinite substance and present solutions that allow us to think the monism as coherent. Such solutions will be presented and evaluated, aiming to know to what extent they can show the problem of the monism and solve it in a plausible way.
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Pósleman, Cristina. "Lenguaje y realidad. Entre el monismo anómalo y la fórmula monismo = pluralismo." Pontificia Universidad Católica del Perú, 2015. http://repositorio.pucp.edu.pe/index/handle/123456789/119270.

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In this paper we propose to put in tension the approaches of Donald Davidson and Gilles Deleuze, belonging respectively to the analytical and continental philosophy. The aim is to remain in some of the tense areas arising around the question of to what extent language determines or is determined by the real. We propose to consider how both authors jointly address the condition of social and creative language, and thus offer us two ways to address dualistic thinking –from Davidson’s anomalous monism and Deleuze’s monism as synonymous with pluralism– and to promote democratization of language use. Two lines which, in our perception, have not yet been sufficiently worked out regarding their deep relations.
En esta ponencia nos proponemos poner en tensión los enfoques de Donald Davidson y Gilles Deleuze, pertenecientes respectivamente a la filosofía analítica y a la continental. El objetivo es detenernos en algunas zonas de tensión suscitadas alrededorde la pregunta sobre en qué medida el lenguaje determina o es determinado por loreal. Vamos a considerar cómo ambos autores abordan conjuntamente la condición desocial y de creativo del lenguaje, y de esta manera nos ofrecen dos vías para enfrentardesde el monismo anómalo davidsoniano y el monismo como sinónimo de pluralismode Deleuze al pensamiento dualista, así como para promover la democratización del uso del lenguaje. Dos líneas que, según nuestra percepción, no han sido aún losuficientemente trabajadas en sus profundas articulaciones.
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Ahmad, Saeedah. "James and Russell on neutral monism." Thesis, University of Warwick, 1994. http://wrap.warwick.ac.uk/106905/.

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This thesis evaluates and compares two versions of neutral monism, one developed by William James and the other by Bertrand Russell. Both argued against Cartesianism in favour of a "subjectless given" as the basic stuff which constitutes both mind and matter. My evaluation will demonstrate that James’s and Russell's supposedly neutral entities are not neutral as their exponents claim because they fail to satisfy important criteria set for a theory to be genuinely neutral. There are two fundamental elements within my discussion of the neutral entities. Firstly, I shall demonstrate that although James's initial repudiation of dualistic epistemology of subject and object, knower and known, led him to avoid metaphysical dualism of mental and physical, in Cartesian sense, by committing him to the view that there is one kind of entity called "experience", his final analysis admitted an internal distinction within the supposedly simple neutral entities. I shall call this covert dualism. Accepting James’s radical empiricism as an archetype, Russell’s early commitment to neutral monism led him to assert three distinctive kinds of entities, sensation (neutral), image (subjective) and unperceived (objective), and was therefore not complete as that of James. In order to bring his theory in line with James, Russell, in his mature version, entirely repudiated the dualistic view of perception which, following Moore, he accepted, to reject idealism. Russell declared percept as the neutral entity, which is both mental and material at once. But by re-introducing epistemological dualism, as James did, Russell admitted that a percept is not simple but complete bundle of compresent qualities and relations. 1 shall argue that like James’ his theory also collapses into covert dualism. Secondly, I shall argue that to produce a genuinely explanatory theory of neutral entities James and Russell exploited science to justify their theories. In course of their analysis they produced various arguments which has been considered as circular. An attempt will be made to show that the apparent circularity of their analysis is really part of a sophisticated programme, now known as bootstrapping. The notion of a bootstrap strategy has recently been developed in philosophy of science, and suggests a way in which the same evidence can be used to generate both a general and specific hypothesis. The thesis is divided into eight chapters. Chapters one, two and four are largely exegetical and chronological, and discuss the development of neutral monism especially in James and Russell’s philosophy together with the general characteristics of the theory as distinguished from other theories explaining mind and matter. Chapters three, five and six critically analyse James’s and Russell’s versions respectively to show their theories collapse into covert dualism. In chapter seven we argue that the alleged circularities in their theory are non- viscious and their employment of a bootstrap strategy introduced a profound innovation in epistemology.
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Lim, Daniel. "Necessitarian dualism : carving a path between Type-B physicalism and property dualism." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609290.

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Earle, Philippa Helen. "Monism and hybridity in Milton's literary forms." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/33661.

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A prevailing scholarly view holds that John Milton’s monism (his belief that matter and spirit are inseparable) is a reaction to seventeenth-century determinism. My thesis, however, posits that Milton’s monism in fact emerges from his exploration of literary form. Chapter one traces the classical roots of the philosophy and its compatibility with Genesis. It posits the comprehensiveness of monist philosophy and highlights the vitalist (or animate) implications of ancient monist theories for literary form. Spoken or written words, Democritus suggests, correspond to the material building blocks or “elements” of the universe: the construction of literary form is analogous to the creation of the cosmos. Indeed, Lucretius’ letter-atom analogy suggests that the process of creating literary form is essentially identical to the atomic method underlying the composition of other material forms in the universe. Greek atomist thought, the chapter proposes, finds a striking parallel in Jewish mystical beliefs about creation. It is with the letters of the divine name that the Lord was said to have created the universe. I argue that, for Milton, Aristotle is most influential in expressing a vitalist conception of literary form, for in his philosophy, soul generates voice, which manifests itself in writing. Milton acknowledges the association between words and atoms, between letters and primordial substance, and between voice, or breath, and spirit in his monist materialism; after all, in Genesis, God creates by utterance. Examining the relation of vitalism to Aristotelian poetics, I suggest the relevance of the concept to Milton’s hybrid literary forms. Then, analysing the material nature of voice in Milton’s works, I posit in chapter two that Milton’s polemical pamphlets underscore the sense of spirit in writing that we find in the poetry. That literary forms can be perceived to embody soul because they evoke voice is evident also from Milton’s Art of Logic (1672). I suggest in chapter three that Logic is saturated with materialism because the Aristotelian sources on which Milton’s Ramist logic is based express material monism. Milton’s Logic and Areopagitica (1644) provide further evidence of his thinking about the vital potential of literary form through the logical construction of texts, a continued interest, I argue, which ultimately engenders his mature monism. Milton use of dream narratives in Paradise Lost, I propose, suggests that reality varies materially by degrees. The parts that reality comprises become more distinct after the Fall, when Milton’s dream narratives, and his cosmology, changes. Before the Fall, the poet imagines that Earth orbits the sun, and that the sun orbits heaven at the centre of the cosmos, a formation, I explain, that has striking resemblance to modern knowledge of the solar system. With careful attention to the dreams of Paradise Lost, I have determined that monism, for Milton, encompasses the workings of intellect, and in the final chapter, I argue that this principle is central to understanding Paradise Regained. The Son’s method of survival in the wilderness becomes the means by which paradise (the spiritual reality) is regained. Understanding his own nature permits the Son of God physiologically to sustain himself through dreaming; the intellectual achievement alters the material nature of his body so that he is sustained by spiritual food. Monism is at the very heart of Paradise Regained. It is a monist methodology of literary form which enables the poet across his oeuvre truly to represent the nature of reality.
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Hamilton, John. "Russell and the metaphysics of neutral monism." Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/46483/.

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My overall aim in this thesis is to elucidate the precise nature of Russell's mature 'neutral monist' metaphysic. I show how an understanding of it has been hampered by pervasive misunderstandings. The approach I take is an historical one, and my account reveals that, after his adoption of neutral monism in 1918, there were no radical changes in his worldview, and certainly no lurch from a supposed quasi-phenomenalistic system prior to 1921, to a causal theory of perception after 1927. Instead, the earlier system is not as phenomenalistic as is sometimes supposed and his later philosophy is a development, not a repudiation, of the themes in the earlier. Russell sought to show how his metaphysic dovetails with the outcome of modern physics in his 1927 book The Analysis of Matter. I seek to show how a proper understanding of modern physics indeed leads to Russellian conclusions. I also discuss the implications of quantum mechanics for metaphysics – a task which Russell could not have performed when he wrote The Analysis of Matter, since QM was still very much in a state of flux. I show how Russell moved from empiricism to a naturalistic position in the theory of knowledge,and in doing so supplied a definitive solution to Hume's scepticism. Once again, the usual perception of him as an “empiricist” fails to do justice to the complexity and subtlety of his philosophy. Finally, I argue that Russell's solution to the mind-body problem is the only one with any chance whatsoever of being true. In all this I seek to show how Russell's philosophy has been unjustly neglected in contemporary debates and how it can provide elegant solutions to contemporary philosophical puzzles in the philosophy of science, epistemology and the mind-body problem.
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Books on the topic "Monism"

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Weir, Todd H., ed. Monism. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749.

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Andreas, Bächli, and Petrus Klaus 1967-, eds. Monism. Frankfurt: Ontos, 2003.

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John, Romanes George. Mind and motion ; and Monism. London: Longmans, Green, 1986.

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Ahmed, Mafizuddin. Bertrand Russell's neutral monism. New Delhi, India: Mittal Publications, 1989.

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Allori, Furio. Monismo. Piombino: TraccEdizioni, 1990.

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Ahmad, Saeedah. James and Russell on neutral monism. [s.l.]: typescript, 1994.

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Titze, Hans. Möglichkeiten eine[r] monistischen Philosophie. Rheinfelden: Schäuble, 1996.

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Ernst Heinrich Philipp August Haeckel. Heke'er yi yuan zhe xue. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Ernst Heinrich Philipp August Haeckel. Heke'er yi yuan zhe xue. [Beijing: Beijing zhong xian tuo fang ke ji fa zhan you xian gong si, 2012.

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Seligkowitz, Benzion. Elemente der theoretischen psychologie im anschluss an den neueren monismus. Gothen: Schwarz, 1991.

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Book chapters on the topic "Monism"

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Leitane, Iveta. "Monism." In Encyclopedia of Sciences and Religions, 1350–55. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_803.

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Matysik, Tracie. "Spinozist Monism: Perspectives from within and without the Monist Movement." In Monism, 107–34. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_5.

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Weir, Todd H. "The Riddles of Monism: An Introductory Essay." In Monism, 1–44. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_1.

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Fangerau, Heiner. "Monism, Racial Hygiene, and National Socialism." In Monism, 223–47. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_10.

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Gregory, Frederick. "Proto-Monism in German Philosophy, Theology, and Science, 1800–1845." In Monism, 45–69. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_2.

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Rupke, Nicolaas. "Alexander von Humboldt and Monism." In Monism, 71–90. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_3.

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Viswanathan, Gauri. "Monism and Suffering: A Theosophical Perspective." In Monism, 91–106. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_4.

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Gliboff, Sander. "Monism and Morphology at the Turn of the Twentieth Century." In Monism, 135–58. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_6.

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Ziche, Paul. "Monist Philosophy of Science: Between Worldview and Scientific Meta-Reflection." In Monism, 159–77. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_7.

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Bowler, Peter J. "Monism in Britain: Biologists and the Rationalist Press Association." In Monism, 179–96. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_8.

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Conference papers on the topic "Monism"

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Oliveira, Luis, and Marcio Custodio. "Interpretations of Spinoza's Monism (Part II)." In Congresso de Iniciação Científica UNICAMP. Universidade Estadual de Campinas, 2019. http://dx.doi.org/10.20396/revpibic2720191948.

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Chuikova, Olena. "SPINOZA’S MONISM, PLATO’S «MATTER» AS THE BASIS FOR THE PHENOMENON OF NEUROPLASTICITY." In Innovation in Science: Global Trends and Regional Aspect. Publishing House “Baltija Publishing”, 2021. http://dx.doi.org/10.30525/978-9934-26-050-6-23.

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Atmanspacher, Harald. "Dual-aspect monism à la Pauli and Jung perforates the completeness of physics." In QUANTUM THEORY: RECONSIDERATION OF FOUNDATIONS 6. AIP, 2012. http://dx.doi.org/10.1063/1.4773112.

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Bulyzhenkov, Igor. "Monism of Nonlocal Matterspace with Instant All-Unity Instead of Particle–Field Duality with Retarded Interactions." In Electronic Conference on Universe. Basel Switzerland: MDPI, 2023. http://dx.doi.org/10.3390/ecu2023-14031.

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زين العابدين محمد السندي, شوكت. "The idea of rooting pluralism among humans." In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/43.

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"The idea of rooting pluralism among humans, which is diversity in Islamic legislation, is a human instinct, and one of the great signs of God Almighty in creating creation. And that the idea of differential pluralism trains the soul to pardon, tolerance and dialogue with others on the basis of justice, freedom and truth. Pluralism contradicts the odious dictatorial monism of injustice, violence, fanaticism and discrimination, as well as the denial and erasing of the existence of the other. It achieves a sublime goal of permanence of the mind’s actions from understanding and thinking, contemplation and visualization, in order to build a common coexistence and renew life. This research includes three topics: The first topic is rooting the concept of the idea of pluralism from the perspective of the Holy Quran. The second topic is the effects of accepting the idea of positive pluralism on the individual and society. The third topic is criticism and analysis of the idea of unilateralism. "
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Paya, Ali. "IN DEFENCE OF UNIVERSAL ETHICAL VALUES AND PRINCIPLES." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/wnza5901.

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In the past few decades a new approach to ethical principles known as ‘particularism’ has become fashionable among moral philosophers. According to the particularist the progress in the field of ethics, is from monism (the view that there is only one moral principle), through pluralism (the view that there are many), to particularism (the view that there are none). Jonathan Dancy advocates a radical particularist theory: arguing against a variety of univer- salist–pluralist doctrines, he maintains that there are no moral principles; and, even if there are, our ethical decisions are highly context-dependent, made case by case, without the sup- port of such principles. In this paper, drawing on a number of theoretical concepts used in science as well as the philosophy of science, and making use of Fethullah Gülen’s insights, I try to develop a mod- erate universalist–pluralist model in defence of universal ethical values and principles. This model, I argue, is less vulnerable to Dancy’s criticisms and better equipped, in comparison to Dancy’s own model, to deal with particular moral cases. While particularism in ethics leads to relativism and leaves moral agents with no clear guidelines, the model developed here could serve all moral agents, regardless of credal or cultural association and socio-political outlook, in making sound and commendable moral judgements.
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Trifković, Srđa. "DEHRISTIJANIZACIJA: TEMELJ SUMRAKA ZAPADA." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.343t.

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Exactly one hundred years have passed since the publication of the final edition of Oswald Spengler’s Twilight of the West. His gloomy predictions are coming true in a bizarre and even monstrous manner. The accelerated pace of the postmodern twilight requires the use of not so long ago completely unknown terms, such as “transgenderism,” “critical race theory,” “intersectionality,” “white privilege” etc., not to mention the ever-growing number of letters associated with the LGBTQ+ cult. We are witnessing a civilizational and moral decline unprecedented in history. The current twilight of the West has numerous secondary manifestations, such as the celebration of deviance as a laudable “lifestyle,” the imposition of multiculturalism and unrestricted immigration from the Third World, the demonization of the white, heterosexual male as the source of the so-called toxic muscularity etc. This article aims to penetrate the roots of the post-postmodern, increasingly posthuman ideological foundation of the West-as-ideology. It is found in de-Christianization, which began in Italy in the late Renaissance, received its mature form in the French Enlightenment, and today has a chthonic, distinctly thanatological character. Euro-globalist and American-hegemonic forms of madness are only apparently different. They share the same hatred towards traditional, spontaneously emerging societies and cultures. The differences between the two models of Sunovrat are not in the different concepts of global political and ideological monism, but above all in the pace and the means of implementing the cultural and moral revolution.
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Lawless, William. "Autonomous human-machine teams: Data dependency and Artificial Intelligence (AI)." In 14th International Conference on Applied Human Factors and Ergonomics (AHFE 2023). AHFE International, 2023. http://dx.doi.org/10.54941/ahfe1003757.

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The reliance on concepts derived from observations in laboratories combined with the assumption that concepts and behavior are one-to-one (monism) have impeded the development of social science, machine learning (ML) and belief logics by restricting them to operate in controlled and stable contexts. Even in open contexts, using ideas developed in laboratories, despite using well-trained observers to make predictions about the likelihood of outcomes in open contexts, using the same concepts and assumptions, in 2016, Tetlock and Gardner's "superforecasters" failed to predict Brexit (Britain’s exit from the European Union) or Trump’s presidency. Similarly, in 2022, using traditional techniques, the CIA's expert observers and the Russian military planners both mis-judged the Ukranian people by claiming that Russia's army would easily defeat Ukraine. Providing support for overturning these concepts and assumptions, however, in 2021, the National Academy of Sciences made two claims with which we fully support. First, the Academy had warned that controlled contexts are insufficient to produce operational autonomous systems. We agree; by studying real-world contexts, we have concluded that the data derived from states of social interdependence not only create data dependency, but also that interdependence is the missing ingredient necessary for autonomy. Second, a team’s data dependency increases by reducing its internal degrees of freedom, thereby reducing its structural entropy production; this situation of heightened interdependence explains the Academy's second claim that the “performance of a team is not decomposable to, or an aggregation of, individual performances,” consequently providing corrobration for our new discipline of data dependency. We extend the Academy’s claims by asserting that the reduction of entropy production in a team’s structure (SEP), indicating the fittedness among team members, represents a tradeoff with a team’s performance, reflected by a team’s achievement of maximum entropy production (MEP).
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Spiliopoulou, Myra, Irene Ntoutsi, Yannis Theodoridis, and Rene Schult. "MONIC." In the 12th ACM SIGKDD international conference. New York, New York, USA: ACM Press, 2006. http://dx.doi.org/10.1145/1150402.1150491.

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Ramakrishnan, Sita. "Accreditation of Monash University Software Engineering (MUSE) Program." In InSITE 2007: Informing Science + IT Education Conference. Informing Science Institute, 2007. http://dx.doi.org/10.28945/3060.

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Engineering programs in Australian Universities are accredited by Engineers Australia (EA) based on certain strict guidelines. This paper discusses the undergraduate SE curriculum and accreditation effort undertaken over the last ten years at Monash University in order to achieve a successful outcome. The paper describes how the SE curriculum has evolved over this period at Monash and maintained its product quality by benchmarking against various international efforts such as the CMU-SEI effort in early 1990s, ACM/IEEE efforts on Software Engineering Body of Knowledge (SWEBOK, versions 2001-2004) and the curriculum guidelines for each major area of computing in Computing Curricula (CC2001) such as a Software Engineering volume (SE2004). Currently at Monash, student-centric evaluations are used to determine the teach-ing/learning outcome and in-form the world through the web to support the University’s quality assurance and improvement strategies. We discuss our effort in providing an aligned, evidence-based approach to quality assurance for continued accreditation of MUSE.
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Reports on the topic "Monism"

1

Dornbusch, Rudi. Fewer Monies, Better Monies. Cambridge, MA: National Bureau of Economic Research, June 2001. http://dx.doi.org/10.3386/w8324.

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Napp, Anke. Monzón (=Montsó, Komturei, Spanien). Technische Universität Dresden, Forschungsstelle für Vergleichende Ordensgeschichte (FOVOG - Dresden), 2022. http://dx.doi.org/10.25368/2024.31.

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Ward, William Carl. Final Report for NMBSA Project, Monika Kaden, 2016. Office of Scientific and Technical Information (OSTI), December 2016. http://dx.doi.org/10.2172/1335639.

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Murray, Professor Noel, and Paul Bilston. APIACFB-R01 Cold Field Bending. Chantilly, Virginia: Pipeline Research Council International, Inc. (PRCI), July 1993. http://dx.doi.org/10.55274/r0011823.

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Monash University research program aimed at understanding the effects that cold field bends have on the pipe used in pipeline construction. An objective is to understand local buckles impact on yield strength and methods to avoid their generation. Also analyzed is the effect on ovality and thining. Includes some activity reports with significant test data.
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C.E., Kenfack. Le Paysage Monte Alen/Monts De Cristal. Center for International Forestry Research (CIFOR), 2013. http://dx.doi.org/10.17528/cifor/004088.

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Pinet, N., C. Campbell, V. Brake, M. Duchesne, R. Côté, and L. Poliquin. Shaded seafloor relief, Pointe-des-Monts, Quebec. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2011. http://dx.doi.org/10.4095/289296.

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Delaney, Kathleen, Mark Mendelsohn, Sarah Wenner, Adam Backlin, Elizabeth Gallegos, Robert Fisher, and Seth Riley. Protocol for the reintroduction of California red-legged frogs to Santa Monica Mountains National Recreation Area. National Park Service, April 2023. http://dx.doi.org/10.36967/2297287.

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Once common and widespread in Southern California, California red-legged frogs (Rana draytonii) began declining sometime in the middle of the 20th century. They were listed as threatened under the Endangered Species Act in 1996. Three small and isolated populations remained in Los Angeles and Ventura Counties by the start of the 21st century. The nearest population of California red-legged frogs to Santa Monica Mountains National Recreation Area is critically small, located 15 km to the north, yet there is evidence of persistence, including successful reproduction each year it has been measured. A potential solution to alleviate small population size and isolation is to reintroduce a species back to habitable historical locations nearby. In 2011, we initiated a project to reintroduce California red-legged frogs back to the Santa Monica Mountains, where historical records showed they were once widespread. We developed a procedure to transfer partial egg masses into tadpole rearing pens located within streams determined to be suitable for the species. This translocation protocol outlines our procedure and results for the first five years of the project. It is our hope that this protocol will guide and inform similar conservation efforts for California red-legged frogs in other parts of their range as well as other amphibian conservation efforts throughout the world.
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C.E., Kenfack. The Monte Alen–Monts De Cristal Landscape. Center for International Forestry Research (CIFOR), 2013. http://dx.doi.org/10.17528/cifor/004089.

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Ghosh, Atish, and Holger Wolf. How Many Monies? A Genetic Approach to Finding Optimum Currency Areas. Cambridge, MA: National Bureau of Economic Research, July 1994. http://dx.doi.org/10.3386/w4805.

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Dumont, R., and J. Potvin. Residual total magnetic field, 22B/09 - Monts Berry, Quebec. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2005. http://dx.doi.org/10.4095/220906.

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