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Macarthur, David. "Subject Naturalism, Scientism and the Problem of Linguistic Meaning: Critical Remarks on Price's 'Naturalism without Representationalism'." Análisis. Revista de investigación filosófica 1, no. 1 (November 28, 2014): 69. http://dx.doi.org/10.26754/ojs_arif/a.rif.20141971.
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Resumen Huw Price es sin duda uno de los pragmatistas lingüísticos contemporáneos más importantes. Como admirador de su trabajo desde hace mucho tiempo, agradezco la oportunidad de realizar un comentario critico de su inflyente trabajo “Naturalism without Representationalism” (2004) publicado originalmente en un volumen que co-edité con mario De Caro titulado Naturalism in Question. Mis comentarios se centrarán en este trabajo suyo; discutiré cualquier otro material incluido en sus otros trabajos tan solo si sirve para aclarar algún aspect de este trabajo. No discutiré ningún desarrollo reciente de la posición anti-representacionalista de Price. Palabras clave: Huw Price, naturalismo, representacionalismo, naturalismo del sujeto, cientificismo. Abstract Huw Price is undoubtedly one of the most important contemporary linguistic pragmatists. As a long-time admirer of his work I welcome this opportunity to critically comment on his influential paper, “Naturalism without Representationalism” (2004), that first appeared in a volume I co-edited with Mario De Caro titled Naturalism in Question. My comments will be focused mainly on this paper; material from other papers will only be discussed in so far as it helps elucidate themes in this paper. I shall not be discussing recent refinements in Price’s anti-representationalist position. Keywords: Huw Price, naturalism, representationalism, subject naturalism, scientism.
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Muoio, Ilaria. "Tra il naturalismo di ‘costì’ e il verismo ‘di qui’: Capuana recensore di Rod, Rod critico di Capuana." Incontri. Rivista europea di studi italiani 33, no. 2 (December 20, 2018): 52. http://dx.doi.org/10.18352/incontri.10267.
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Teruel, Pedro Jesús. "Critical Naturalism." Pensamiento. Revista de Investigación e Información Filosófica 77, Extra 295 (November 30, 2021): 467–79. http://dx.doi.org/10.14422/pen.v77.i295.y2021.002.
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In this paper I map the conceptual framework of naturalism, its ontological implications and its current projection in the field of neurophilosophy. I show how critical naturalism formally differs from radical ontological naturalisms, both global and sectoral, in order to become a critical instance. Its theoretical implications lead to a definition of natural causality from the emergentist perspective and to metaphysical scenarios ranging from ontological pluralism to noumenal monism.
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Pizer, Donald. "The Study of American Literary Naturalism: A Personal Retrospective." Literature of the Americas, no. 11 (2021): 424–36. http://dx.doi.org/10.22455/2541-7894-2021-11-424-436.
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Donald Pizer’s personal retrospective also embraces history of American literary naturalism studies from the early1950s up to nowadays. From his earliest seminar in American literature D. Pizer was deeply drawn to the writers of the 1890s. As a student he was assured by the standard historical and critical studies of the period that naturalists had failed in this effort to apply a scientific accuracy and detachment to fictional representation, their novels were therefore both untrue and inept and naturalism was in effect a regrettable false step in the "development" of American literature. Since the 1960s being engaged in close study of the early naturalists — Norris, Crane, Garland, Dreiser — Pizer had to confront these conventional attitudes. When looked at closely as a fictional representation of beliefs about human nature and experience, the naturalistic novel appeared to be far more complex than it was believed to be. Pizer sought in a series of books and essays to describe and thus to redefine American naturalism as a whole. Rather than a mindless adoption and crude dramatization of deterministic formulas, he found in naturalistic fiction the conflict between old values and new experience, which usually resulted in a vital thematic ambivalence. It was this very ambivalence, rather than the certainties of the convinced determinist, which was the source of the fictional strength of the naturalistic novel of the period. There has been much recent interest in the American naturalist movement and its texts. It seems, as long as American writers respond deeply to the disparity between the ideal and the actual in our national experience, naturalism will remain one of the major means for the registering of this shock of discovery.
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Gregoratto, Federica, Heikki Ikäheimo, Renault Emmanuel, Särkelä Arvi, and Testa Italo. "Critical Naturalism: A Manifesto." Krisis | Journal for Contemporary Philosophy 42, no. 1 (December 8, 2022): 108–24. http://dx.doi.org/10.21827/krisis.42.1.38637.
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The Critical Naturalism Manifesto is a common platform put forward as a basis for broad discussions around the problems faced by critical theory today. We are living in a time, e.g. a pandemic time, when present-day challenges exert immense pressure on social critique. This means that models of social critique should not be discussed from the point of view of their normative justification or political effects alone, but also with reference to their ability to tackle contemporary problematic issues (like the dismantlement of the welfare state, the environmental catastrophe, and the sanitary crisis). With this manifesto, we invite varying practices of philosophical, artistic and scientific social critique to take seriously the enormous challenges our societies face with regard to inner and outer nature.
We first identity eleven theses of critical naturalism which contemporary critical theory should take into consideration. We then identify the historical crises and catastrophes that critical naturalism seeks to respond to, dispelling the prejudices against naturalism in contemporary critical thought, and considering alternative answers to these questions such as social constructivism, accelerationism, xenofeminism, flat ontologism, and monist world ecology. By sketching the notions of nature and naturalism, we anchor critical naturalism in the history of materialism and critical theory, understood initially as that of the Frankfurt School, but expanded and enriched by other approaches to social critique. Finally, we sketch models and projects of critical naturalism, which are exemplary fragments of varying ways to practice naturalist social critique.
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JEWETT, ANDREW. "CANONIZING DEWEY: NATURALISM, LOGICAL EMPIRICISM, AND THE IDEA OF AMERICAN PHILOSOPHY." Modern Intellectual History 8, no. 1 (March 3, 2011): 91–125. http://dx.doi.org/10.1017/s1479244311000060.
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Between World War I and World War II, the students of Columbia University's John Dewey and Frederick J. E. Woodbridge built up a school of philosophical naturalism sharply critical of claims to value-neutrality. In the 1930s and 1940s, the second-generation Columbia naturalists (John Herman Randall Jr, Herbert W. Schneider, Irwin Edman, Horace L. Friess, and James Gutmann) and their students who later joined the department (Charles Frankel, Joseph L. Blau, Albert Hofstadter, and Justus Buchler) reacted with dismay to the arrival on American shores of logical empiricism and other analytic modes of philosophy. These figures undermined their colleague Ernest Nagel's attempt to build an alliance with the logical empiricists, accusing them of ignoring the scholar's primary role as a public critic. After the war, the prestige of analytic approaches and a tendency to label philosophies either “analytic” or “Continental” eclipsed the Columbia philosophers’ normatively inflected naturalism. Yet in their efforts to resist logical empiricism, the Columbia naturalists helped to construct a sturdy, canonical portrait of “American philosophy” that proponents still hold up as a third way between analytic and Continental approaches.
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Grassl, Fabian F. "Atheism? A Critical Analysis Stephen E. Parrish." European Journal of Theology 30, no. 1 (March 1, 2021): 232–35. http://dx.doi.org/10.5117/ejt2021.1.024.gras.
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Summary Parrish offers a fine in-depth analysis of the arguably strongest worldview in the West, naturalism. He puts its philosophical underpinnings to the test and finds its answers to life’s biggest questions considerably wanting. Written for a non-specialist audience, this book is an excellent overview over the pressing issues in metaphysics, philosophy of mind, ethics and aesthetics. It provides substantial and yet lucid reasons for the rational superiority of Christian perspectives on life. Zusammenfassung Parrish bietet eine hervorragende, in die Tiefe gehende Analyse der im Westen wohl am stärksten vertretenen Weltanschauung, des Naturalismus. Er stellt dessen philosophischen Unterbau auf den Prüfstand und findet, dass dessen Antworten auf die bedeutendsten Lebensfragen sich als sehr unzulänglich erweisen. Das Buch, das für eine allgemeine Leserschaft geschrieben ist, bietet einen ausgezeichneten Überblick über die vordringlichen Anliegen in der Metaphysik, der Philosophie des Geistes, der Ethik und Ästhetik. Es liefert grundlegende und dabei einleuchtende Gründe für die rationale Überlegenheit von christlichen Lebensperspektiven. Résumé Parrish offre une belle analyse en profondeur du naturalisme, la vision du monde qui, c’est incontestable, domine en Occident. Il en teste les fondements philosophiques et conclut à la très grande faiblesse des réponses proposées aux principales questions existentielles. Écrit pour un public non averti, ce livre est un excellent survol des questions essentielles qui se posent en matière de métaphysique, de philosophie de l’esprit, d’éthique et d’esthétique. Il présente des arguments substantiels, mais clairs, asseyant la supériorité rationnelle des conceptions chrétiennes de la vie.
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Marfori, Marianna Antonutti. "Naturalising Mathematics: A Critical Look at the Quine-Maddy Debate." Disputatio 4, no. 32 (May 1, 2012): 323–42. http://dx.doi.org/10.2478/disp-2012-0002.
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Abstract This paper considers Maddy’s strategy for naturalising mathematics in the context of Quine’s scientific naturalism. The aim of this proposal is to account for the acceptability of mathematics on scientific grounds without committing to revisionism about mathematical practice entailed by the Quine-Putnam indispensability argument. It has been argued that Maddy’s mathematical naturalism makes inconsistent assumptions on the role of mathematics in scientific explanations to the effect that it cannot distinguish mathematics from pseudo-science. I shall clarify Maddy’s arguments and show that the objection can be overcome. I shall then reformulate a novel version of the objection and consider a possible answer, and I shall conclude that mathematical naturalism does not ultimately provide a viable strategy for accommodating an anti-revisionary stance on mathematics within a Quinean naturalist framework.
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Fonseca, José Sérgio Duarte da. "MANIPULAÇÃO GENÉTICA E A CRISE DA IDENTIDADE MODERNA: TAYLOR, DENNETT E O “NATURALISMO TARDIO”." Síntese: Revista de Filosofia 31, no. 99 (May 20, 2010): 65. http://dx.doi.org/10.20911/21769389v31n99p65-90/2004.
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: No presente artigo partirei das teses de Charles Taylor sobre a necessária vinculação entre a identidade humana e a objetividade do bem para criticar o que chamarei de “naturalismo tardio” e sua “definição fraca” de ser humano, instanciado aqui pela tentativa de naturalização da ética proposta por Daniel Dennett. Defenderei a tese de que a inarticulação do “naturalismo tardio” oculta uma contradição que, juntamente com a possibilidade técnica da revisão eugênica do genoma humano, produz uma crise de nossa identidade moderna, permitindo assim a constituição lenta e gradual de uma sociedade “biocrática” de moldes pré-modernos.Abstract: In this paper I argue that Charles Taylor‘s theses on the necessary relation between human identity and the objectivity of the Good can be used as the basis to criticize what I call “late naturalism” and its “weak definition” of human being, exemplified here by the attempt of naturalization of ethics proposed by Daniel Dennett. I argue that the inarticulation of “late naturalism” hides a contradiction, which, in connection with the technical possibility of the eugenic revision of human genome, produces a crisis in our modern identity, allowing, in this way, a gradual and slow constitution of a “biocratic” society of a pre-modern kind.
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Kirtiklis, Kęstas. "AR NATŪRALISTINIAI SOCIALINIAI MOKSLAI GALI BŪTI KRITINIAI?" Problemos 82 (January 1, 2012): 163–73. http://dx.doi.org/10.15388/problemos.2012.0.734.
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Straipsnyje nagrinėjama kritinių socialinių mokslų samprata ir jų vieta platesnėse metodologinėse šiuolaikinės socialinių mokslų filosofijos diskusijose (ypač diskusijose dėl natūralizmo). Analizuojami du pamatiniai kritinių socialinių mokslų bruožai – metodologinis antinatūralizmas ir kritinė vertybinė nuostata. Straipsnyje tvirtinama, jog kritinė vertybinė nuostata numato itin siaurą vertybių sampratą (suprantant vertybes kaip nuostatas, nurodančias tyrimo tikslus), kurios laikydamiesi kritinių socialinių mokslų filosofai nepajėgia įrodyti būtino ryšio tarp kritinės vertybinės pozicijos ir konkrečios metodologinės pozicijos. Todėl kritinę vertybinę nuostatą įmanoma sieti tiek su natūralistine, tiek su interpretacine metodologija.Pagrindiniai žodžiai: kritiniai socialiniai mokslai, natūralizmas, interpretacinė prieiga, vertybinis neutralumas socialiniuose moksluose.Are Critical Naturalist Social Sciences Possible?Kęstas KirtiklisSummaryThe article deals with the conception of critical social sciences and their place in the wider context of methodological debates, particularly in the naturalism debate in contemporary philosophy of social sciences. The article analyzes two basic characteristics of critical social sciences – methodological antinaturalism and critical axiological position. It is argued that because of excessively narrow notion of values (values as research-directing attitudes) implied by the critical axiological position philosophers of critical social sciences fail to demonstrate a necessary link between critical axiological attitude and particular methodology. Therefore, it is possible to relate critical axiology with naturalist as well as with interpretive methodology.Keywords: critical social sciences, naturalism, interpretivism, value-neutrality in social sciences.
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Greve, Julius. "Hip Hop Naturalism: A Poetics of Afro-pessimism." Ecozon@: European Journal of Literature, Culture and Environment 13, no. 1 (April 28, 2022): 73–88. http://dx.doi.org/10.37536/ecozona.2022.13.1.4441.
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This article examines the cross-discursive constellation of hip hop studies, ecocriticism, Black Studies, and literary studies. It proposes the notion of “hip hop naturalism” to come to terms with the way in which current U.S.-American rappers express their social ecologies. Taking its cue from scholars such as Imani Perry, Gregory Phipps, and Kecia Driver Thompson, the article argues for the relevance of literary naturalism in contemporary forms of cultural expression: not merely in the audiovisual archives of TV or film, but in hip hop lyricism. Greve scrutinizes how rap has dealt with themes of social heredity, cultural ecology, and structural racial violence by using similar or even identical diction to that of turn-of-the-twentieth-century American literary naturalists. Furthermore, juxtaposing the essentializing aspects of post-Darwinian discourse with those of Afro-pessimism, the article ultimately argues that what Darwinism was to authors like Theodore Dreiser, Jack London, and Frank Norris, Afro-pessimist discourse is to major representatives of contemporary rap, including Mobb Deep, Danny Brown, Earl Sweatshirt, and Kendrick Lamar. The writings of Frank Wilderson III and other scholars within current Black Studies thus figure as a social-philosophical grounding on which the given lyricist might map his or her own take on the lived experience of the black individual in contemporaneity. While racial inequality has always been a central notion within hip hop literature and culture, it is this naturalist bent that renders possible a more thoroughly ecocritical reading of how rap songs both underscore and subvert, with critical defiance, the systemic naturalization of black life as inferior.
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Badejo, Omobola Olufunto. "A Non-Naturalised Methodology for Social Sciences." UJAH: Unizik Journal of Arts and Humanities 20, no. 2 (March 17, 2020): 168–94. http://dx.doi.org/10.4314/ujah.v20i2.9.
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At the rise of the twentieth century, armed with the success of natural sciences, the school of naturalism argued that the appropriate methodology for all disciplines, including social sciences, is that of natural science. The paper argued that social sciences cannot be naturalised and has its own appropriate methodology. The paper examined the arguments for naturalism and non-naturalism of the method of philosophy of social sciences. The paper employed both primary and secondary sources of data. Data collected were subjected to critical analysis and philosophical argumentation. The results showed that the nature of social sciences is such that it cannot be subjected to only scientific methods. The paper concludes that there is a need for a methodology that understands the subject matter of social sciences to address issues in social sciences. The paper addressed some key issues in philosophy of social sciences.
Keywords: Methodology, Natural sciences, Naturalism, Social sciences.
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Dickson, Jeffrey R. "ANÁLISIS CRÍTICO DE LA EXPLICACIÓN DE LA TRANSFORMACIÓN MORAL EN EL BUDISMO NEURAL." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 1 (January 1, 2016): 206–26. http://dx.doi.org/10.32351/rca.v1.1.9.
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A medida que las argumentaciones no teístas se tornan cada vez más sofisticadas y complejas, se hace más difícil realizar una crítica sin antes admirar lo habilidoso de su diseño y casi maestría. Una de esas argumentaciones es una innovación relativamente reciente que es el hijo del naturalismo y la filosofía oriental: el budismo neural. Como dos diseñadores mundialmente famosos que trabajan juntos en una prenda nueva, el naturalismo y el budismo se unieron en este programa distintivo para ofrecer algo inventivo, especialmente en la explicación de la transformación moral. Por el contrario, este análisis va a develar al final que la explicación de la transformación moral del budismo neural es incapaz de ofrecer buenas respuestas a varias críticas convincentes.AbstractAs non-theistic arguments for morality become increasingly sophisticated and complex, they are harder to criticize without first admiring their skillful design and near-artistry. One such argument involves a relatively new innovation that is the child of naturalism and eastern philosophy—Neural Buddhism. Like two world- renowned designers collaborating on a new garment, Naturalism and Buddhism have come together in this distinct program to offer something inventive, especially in its explanation of moral transformation. However, this critical analysis will ultimately reveal that Neural Buddhism’s explanation of moral transformation is incapable of providing good answers to several compelling criticisms.
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Brink, David O. "Realism, Naturalism, and Moral Semantics." Social Philosophy and Policy 18, no. 2 (2001): 154–76. http://dx.doi.org/10.1017/s0265052500002946.
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The prospects for moral realism and ethical naturalism have been important parts of recent debates within metaethics. As a first approximation,moral realismis the claim that there are facts or truths about moral matters that are objective in the sense that they obtain independently of the moral beliefs or attitudes of appraisers.Ethical naturalismis the claim that moral properties of people, actions, and institutions are natural, rather than occult or supernatural, features of the world. Though these metaethical debates remain unsettled, several people, myself included, have tried to defend the plausibility of both moral realism and ethical naturalism. I, among others, have appealed to recent work in the philosophy of language—in particular, to so-called theories of “direct reference” —to defend ethical naturalism against a variety of semantic worries, including G. E. Moore's “open question argument.” In response to these arguments, critics have expressed doubts about the compatibility of moral realism and direct reference. In this essay, I explain these doubts, and then sketch the beginnings of an answer—but understanding both the doubts and my answer requires some intellectual background.
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H. McDowell, John. "Naturalismo na filosofia da mente." Veritas (Porto Alegre) 58, no. 3 (December 31, 2013): 545. http://dx.doi.org/10.15448/1984-6746.2013.3.17941.
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O contraste entre o espaço das razões e o reino da lei ao qual Sellars implicitamente apela não estava disponível antes dos tempos modernos. Os filósofos modernos não sentiram uma tensão entre a ideia de que o conhecimento tem um status normativo e a ideia de um exercício de poderes naturais. Porém, a ascensão da ciência moderna tornou disponível uma concepção de natureza que faz a advertência de uma falácia naturalista na epistemologia inteligível. Por isso o contraste que Sellars traça pode estabelecer uma agenda para a filosofia hoje. Eu quero distinguir duas maneiras de empreender tal projeto. A ideia é a de que a organização do espaço das razões não é, como Sellars sugere, estranha ao tipo de estrutura que a ciência natural descobre no mundo. Pensar e conhecer são parte de nossa maneira de ser animais. Para mostrar isso, vou distinguir entre dois tipos de naturalismo: um naturalismo restritivo e um naturalismo liberal. Quero sugerir que o argumento de Millikan em favor de um naturalismo restritivo ao criticar a semântica fregiana está contaminado pela adesão a um cartesianismo residual. Esse é o resultado de uma troca familiar; o preço de descartar o imaterialismo cartesiano, enquanto se permanece no interior do naturalismo restritivo, é o de que a parte que se escolheu da natureza não é mais especial o suficiente para ser creditada com poderes de pensamento. Vou argumentar que o lugar próprio à ideia de “apreender sentidos” está em descrever padrões em nossas vidas – nossas vidas mentais, nesse caso – que são inteligíveis somente em termos das relações que estruturam o espaço das razões. Essa padronização envolve racionalidade genuína, não apenas “racionalidade mecânica” (assim chamada). O naturalismo liberal não precisa nada mais, para fazer a ideia de “apreender sentidos” não-problemática, do que uma insistência perfeitamente razoável em que tais padrões realmente moldam as nossas vidas.
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Barbosa Ribeiro, Marta, and Joana Brites. "Rethinking the stylistic categories of Portuguese 19th century sculpture: the work of António Teixeira Lopes." Ars Longa. Cuadernos de arte, no. 26 (February 1, 2018): 157. http://dx.doi.org/10.7203/arslonga.26.10961.
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This paper aims to rethink 19th century Portuguese sculpture’s stylistic categories from the analysis of the work of António Teixeira Lopes, who is considered the major representative of naturalism in this country. First, the concept of naturalism in Portuguese art history is examined, with a critical characterization of its separation from romanticism (contrasting with mainstream literature) and demonstrating that its emergence from painting research and its adoption in sculpture is inoperative when observing a concrete art work. Secondly, with the Portuguese art reality as a backdrop, Teixeira Lopes’ academic and professional life is contextualised. Finally, based on the analysis of the sculptor’s work and the knowledge of his methods and views on art, the labelling of Lopes as a naturalist is questioned and the necessity for a less compartmentalized understanding of 19th century art is stressed.
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Pihlström, Sami. "A pragmatic critique of three kinds of religious naturalism." Method & Theory in the Study of Religion 17, no. 3 (2005): 177–218. http://dx.doi.org/10.1163/1570068054922830.
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AbstractThis paper takes a critical look at a number of recent attempts to reconcile religious and scientifi c ways of thinking. Three basic programs of what I call "religious naturalism" are discussed: (1) attempts to synthesize science and religion by defending a combination of (Christian) theism and naturalism by means of the concept of emergence; (2) "demythologized" interpretations of religious statements, allegedly rendering them compatible with science (for example, in John Dewey's pragmatic naturalism or in the religious naturalism inherited from the Chicago School of liberal theology); and (3) a form of naturalism analogous to Arthur Fine's "natural ontological attitude" (NOA), debated in the philosophy of science over the past two decades. I suggest that (1) amounts to a nonreductively naturalist metaphysics, whereas (2) is a nonmetaphysical and (3) a postmetaphysical program in the philosophy of religion. It is argued, among other things, that while the concept of emergence has become increasingly relevant in the philosophy of mind and science, its place in the philosophy of religion remains obscure. Similarly, nonmetaphysical discussions of religious experiences or "the religious" à la Dewey and his followers are difficult to combine with genuinely religious views. Further, it is hard to see how postmetaphysical naturalism (NOA) could be part of a philosophically responsible program at all, because of its diffi culties in accounting for the normativity of ontological commitments. It is proposed that, instead of elaborating on these pseudo-solutions, the problem of the relation between science and religion should be subordinated to a pragmatist re-evaluation.
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Zeng, Xiu. "On the Reflection of Naturalism in the Main Character in The Call of the Wild." Theory and Practice in Language Studies 8, no. 11 (November 1, 2018): 1530. http://dx.doi.org/10.17507/tpls.0811.20.
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Jack London is one of the most outstanding and celebrated critical realists in American literature in the 20th century, he is well recognized in his artistic creation of literary works with the feature of naturalism. The Call of the Wild is one of his naturalistic works filled with adventure and fighting spirit. The main character of the novel is a dog named Buck. By concentrating on Buck's gradual reversion from a civilized pet to a primordial beast, Jack London demonstrates the power of heredity and environment in determining and shaping one’s mind and behaviors. Naturalists believe that mankind is the product of environment, the power of heredity and force of environment are greater than the will of human beings. It is not the strongest of the species that can survive, but the one most responsive to changes. Humans have to adapt themselves to the environment for survival. In The Call of the Wild, the principle of literary naturalism is mainly reflected in the effects of the hereditary and environmental factors on the fate of the main character, Buck.
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O'Grady, Paul. "Aquinas and Naturalism." European Journal for Philosophy of Religion 3, no. 2 (September 23, 2011): 369–85. http://dx.doi.org/10.24204/ejpr.v3i2.401.
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Aquinas’s actual response to a naturalistic challenge at St I.2.3 is one which most naturalists would find unimpressive. However, I shall argue that there is a stronger response latent in his philosophical system. I take Quine as an example of a methodological naturalist, examine the roots of his position and look at two critical responses to his views (those of BonJour and Boghossian). If one adjusts some of the problematical aspects of their responses and establishes a hybrid position on the epistemology and metaphysics of an anti-naturalistic stance, it turns out to be the position Aquinas himself takes on meaning and knowledge.
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Hyung, Park Sun. "Australian Naturalism and its Critics." Educational Management & Administration 25, no. 4 (October 1997): 395–415. http://dx.doi.org/10.1177/0263211x97254005.
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Poland, Jeffrey S., Steven J. Wagner, and Richard Warner. "Naturalism: A Critical Appraisal." Philosophical Review 104, no. 3 (July 1995): 471. http://dx.doi.org/10.2307/2185641.
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Oppy, G. "Naturalism: A Critical Analysis." Australasian Journal of Philosophy 79, no. 4 (December 2001): 576–77. http://dx.doi.org/10.1080/713659290.
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Spiegel, Thomas Jussuf. "Ist der Naturalismus eine Ideologie?" Deutsche Zeitschrift für Philosophie 68, no. 1 (April 7, 2020): 51–71. http://dx.doi.org/10.1515/dzph-2020-0003.
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AbstractNaturalism is the current orthodoxy in analytic philosophy. Naturalism is the conjunction of the (ontological) claim that all that truly exists are the entities countenanced by the natural sciences and the (epistemological) claim that the only true knowledge is natural-scientific knowledge. Drawing on some recent work in Critical Theory, this article argues that naturalism qualifies as an ideology. This is the case because naturalism meets three key aspects shared by paradigmatic cases of ideology: (i) naturalism has practical consequences and implications of a specific kind, (ii) those endorsing naturalism fall prey to a dual deception: having false meta-level beliefs about naturalism as being without alternative, and (iii) naturalism has a tendency towards self-immunisation. The article ends by suggesting we pull naturalism out of our collective cognitive backgrounds onto the main stage of critical discourse, making it a proper topic for philosophical critique again.
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DAVATOS, Ian Anthony B. "GOD, SCIENCE, AND METHODOLOGICAL NATURALISM." International Journal of Theology, Philosophy and Science 4, no. 7 (November 7, 2020): 62–79. http://dx.doi.org/10.26520/ijtps.2020.4.7.62-79.
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In this paper, I call into question a commonly assumed principle in science known as methodological naturalism, which is the idea that science should only accept natural, as opposed to supernatural, explanations. In support of MN, two arguments are commonly thrown against the idea of theistic explanation in science: the science stopper argument and the God-of-the-gaps argument. The science stopper argument states that appealing to theistic explanations hinders science from making steady progress; it simply stops science from its tracks. In other words, abandoning MN spells the death of science. The God-of-the-gaps argument states that appealing to God when explaining phenomenon is a form of an argument from ignorance, what critics call God-of-the-gaps thinking, which is considered to be fallacious reasoning. Any gap in nature that is explained by God, so the argument goes, is simply an appeal to our ignorance that we have no yet found the correct explanation to such natural mystery. In this scenario, an appeal to God is assumed to simply show our lack of knowledge with regard to the workings of nature. After introducing these arguments, I assess their strength by looking at the history of methodological naturalism. I then show how the history of science does not only fail to support these arguments but actually refutes them.
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Campbell, Donna. "American Literary Naturalism: Critical Perspectives." Literature Compass 8, no. 8 (August 2011): 499–513. http://dx.doi.org/10.1111/j.1741-4113.2011.00819.x.
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Golod, Roman. "Ukrainian Literary Naturalism in the Ideological and Aesthetic Reception of Lesia Ukrainka." Journal of Vasyl Stefanyk Precarpathian National University 8, no. 2 (June 2, 2022): 56–64. http://dx.doi.org/10.15330/jpnu.8.2.56-64.
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The article deals with the study of the problem of Lesia Ukrainka's reception of the literary phenomenon of naturalism and the philosophy of positivism as its ideological basis. It also studies the way the poetess evaluated and looked at the achievements of European and Ukrainian writers representing this literary movement in the context of world and Ukrainian literary and cultural processes. The research also singles out the significance, national and individual-author features of the naturalism professed by I. Franko, A. Krymsky, E. Zola, Goncourt brothers, and F.Norris. The article focuses on the ideological and aesthetic importance of the postulates of naturalistic art for the development of the Ukrainian literary process. It also analyses different stages of the ideological and aesthetic reception of the naturalism doctrine in the perception of different generations of Ukrainian literary critics; it deals with Lesya Ukrainka's attitude to the naturalistic concept of a man and her reasoning about the compatibility of naturalism with certain genres and movements of literature. The article drives to the conclusion that Lesia Ukrainka recognizes the very fact of the existence of Ukrainian naturalism. It provides Lesia's vision on the usage of naturalistic elements in generally unnaturalist works and their combination with other elememts, sometimes representative of opposite to naturalism in their ideological and aesthetic postulates, such as romanticism, decadence, neo-romanticism, realism, etc. The article also provides an insight of Lesia Ukrainka's attitude to the problems of zoomorphic imagery, social involvement, physiological scientism in the literature of naturalism. It draws attention to the problem of the evolution of aesthetic consciousness of E. Zola, I. Franko, A. Krymsky, and Lesia Ukrainka herself. There is also place for the comparative analysis of the perception of naturalism in the literary-critical reception of different generations of Ukrainian and foreign writers.
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PIRES-O'BRIEN, MARIA JOAQUINA. "An essay on the history of natural history in Brazil, 1500–1900." Archives of Natural History 20, no. 1 (February 1993): 37–48. http://dx.doi.org/10.3366/anh.1993.20.1.37.
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The scientific literature on Brazilian natural history prior to 1900 shows that most of its practitioners were either foreign travellers or European expatriates. This paper draws a critical picture of the various periods of natural history before 1900, in an attempt to analyse the circumstances which could explain the apparent absence of nationals studying the country's natural history. A chronology of events relevant to natural history is described in the context of Brazil's socioeconomic evolution and the influence of the Enlightenment upon Brazil and Portugal. Three of the major difficulties which Brazilian naturalists encountered in publishing their findings were the late installation of the first printing press in Brazil; the attitude of the colonial power that Brazil was only a source of riches for Portugal; and the disastrous effects of the Napoleonic invasion of Portugal on the work of the great Brazilian naturalist, Alexandre Rodrigues Ferreira.
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Tessman, Lisa. "Reply to Critics." Hypatia 23, no. 3 (September 2008): 205–16. http://dx.doi.org/10.1111/j.1527-2001.2008.tb01215.x.
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Tessman responds to her three critics’ comments on Burdened Virtues, focusing on their concerns with her stipulation of an “inclusivity requirement,” according to which one cannot be said to flourish without contributing to the flourishing of an inclusive collectivity. Tessman identifies a naturalized approach to ethics—which she distinguishes from the naturalism she implicitly endorsed in Burdened Virtues—that illuminates how a conception of flourishing that meets the inclusivity requirement could carry moral authority.
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Baldwin, Thomas. "Merleau-Ponty's phenomenological critique of natural science." Royal Institute of Philosophy Supplement 72 (April 3, 2013): 189–219. http://dx.doi.org/10.1017/s1358246113000118.
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AbstractIn his Phenomenology of Perception Merleau-Ponty maintains that our own existence cannot be understood by the methods of natural science; furthermore, because fundamental aspects of the world such as space and time are dependent on our existence, these too cannot be accounted for within natural science. So there cannot be a fully scientific account of the world at all. The key thesis Merleau-Ponty advances in support of this position is that perception is not, as he puts it, ‘an event of nature’. He argues that it has a fundamental intentionality which configures the perceived world as spatio-temporal in ways which are presupposed by natural science and which cannot therefore be explained by natural science.This is a striking and original claim. When one looks in detail at the considerations Merleau-Ponty advances in support of it, however, these turn out to be either inconclusive or to draw on idealist presumptions which a contemporary naturalist will reject. So while there is much of interest and value in Merleau-Ponty's critical discussion of naturalism, he does not succeed in establishing his central claim.
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Dolphijn, Rick. "Critical Naturalism: A Quantum Mechanical Ethics." Rhizomes: Cultural Studies in Emerging Knowledge, no. 30 (2016): 1. http://dx.doi.org/10.20415/rhiz/030.e12.
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Huebner, Steven. "Naturalism and supernaturalism in Alfred Bruneau' Le Rêve." Cambridge Opera Journal 11, no. 1 (March 1999): 77–101. http://dx.doi.org/10.1017/s0954586700005528.
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‘If forced to choose, I would prefer Monsieur Zola widi wings than Monsieur Zola on all fours.’ So groused Anatole France about the apparent new turn in Emile Zola's great Rougon-Macquart cycle taken by die publication of Le Rêve in 1888. Because the gritty surface of La Bête humaine (1890) followed closely upon the delicate folds of Le Rêve, France's critical quandary was soon resolved. Yet ever since the publication of Le Rêve even critics much more congenial to Zola than France have remarked upon the unusual place in die Rougon-Macquart of this tale about a virginal heroine set adrift in the small provincial town of Beaumont.
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Meechan, John. "Rhythms and Drives." Process Studies 49, no. 1 (2020): 79–114. http://dx.doi.org/10.5840/process20204916.
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In this article, I draw attention to some important points of intersection in the work of Henri Bergson and Friedrich Nietzsche. In particular I focus on the overlapping nature of their naturalisms. This proves enlightening for an overall appreciation of their respective philosophical projects but also allows those projects to be inscribed within a broader set of naturalistic traditions to which I think they contribute in interesting ways. I begin by assessing how Bergson's and Nietzsche's general problematics are shaped by the antinaturalistic character of their targets, more specifically the appeals to the immobile and the unconditional that they expose in their critical approaches. I move on to examine the core components of their naturalistic responses, highlighting how both thinkers extend introspective insights about the psyche and the body to make claims regarding broader activity patterns across nature and ground these new monistic continua in their concepts of rhythms (Bergson) and drives (Nietzsche). Lastly; I draw out three important consequences on which these moves jointly converge, with particular emphasis on the “quantal” nature of the ontologies they outline. Moving beyond the comparative perspective, I conclude by using these points to situate Bergson and Nietzsche among three different lineages of naturalism: metaphysical antireductionist, and Epicurean.
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Meechan, John. "Rhythms and Drives: Quantal Ontology in Bergson’s and Nietzsche’s Naturalism." Process Studies 49, no. 1 (April 1, 2020): 79–114. http://dx.doi.org/10.5406/processstudies.49.1.0079.
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Abstract In this article, I draw attention to some important points of intersection in the work of Henri Bergson and Friedrich Nietzsche. In particular, I focus on the overlapping nature of their naturalisms. This proves enlightening for an overall appreciation of their respective philosophical projects but also allows those projects to be inscribed within a broader set of naturalistic traditions to which I think they contribute in interesting ways. I begin by assessing how Bergson’s and Nietzsche’s general problematics are shaped by the antinaturalistic character of their targets, more specifically the appeals to the immobile and the unconditional that they expose in their critical approaches. I move on to examine the core components of their naturalistic responses, highlighting how both thinkers extend introspective insights about the psyche and the body to make claims regarding broader activity patterns across nature and ground these new monistic continua in their concepts of rhythms (Bergson) and drives (Nietzsche). Lastly, I draw out three important consequences on which these moves jointly converge, with particular emphasis on the “quantal” nature of the ontologies they outline. Moving beyond the comparative perspective, I conclude by using these points to situate Bergson and Nietzsche among three different lineages of naturalism: metaphysical, antireductionist, and Epicurean.
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Moore, Dwayne. "The Argument from Reason and the Dual Process Reply." Philosophia Christi 24, no. 2 (2022): 217–39. http://dx.doi.org/10.5840/pc202224220.
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The argument from reason states that if naturalism is true, then our beliefs are caused by physical processes rather than being causally based in their reasons, so our beliefs are not knowledge—including the belief in naturalism itself. Recent critics of the argument from reason provide dual process replies to the argument from reason—our beliefs can have both a naturalistic cause/ explanation and be caused/explained by its reasons, thereby showing that naturalism can accommodate knowledge. In this paper I consider three dual process replies and conclude that none of them are successful
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Shaver, Robert. "Principia Then and Now." Utilitas 15, no. 3 (November 2003): 261–78. http://dx.doi.org/10.1017/s0953820800004052.
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Moore is taken to have followed Sidgwick in his arguments against naturalism and in his consequentialism. I argue that there are differences on both issues. Sidgwick's arguments against naturalism do not rely on a controversial view of analysis, and one of his arguments for consequentialism gives him greater resources against critics of consequentialism such as T. M. Scanlon.
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Smith, Eric D. "The Seeds of Destruction: Naturalism, Hysteria, and the Beautiful Soul in Lewis Nkosi’s Mating Birds." Cambridge Journal of Postcolonial Literary Inquiry 7, no. 2 (April 2020): 158–75. http://dx.doi.org/10.1017/pli.2019.34.
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If V. S. Naipaul’s late fiction demonstrates the crisis of narrative in the arrested dialectic of what I have called postcolonial naturalism, then the work of South African novelist, playwright, and critic Lewis Nkosi epitomizes the intersection of postcolonial naturalism with the double-voiced discourse of the hysteric. Situated between a post-independence melancholy and the registration of globalization’s volatile new dispensation and refracted through the racial politics of apartheid and its end as well as the lived experience of exile, Nkosi’s apartheid-era debut novel Mating Birds articulates in both form and content the noble self-exemption of Hegel’s “Beautiful Soul” and the subversive anxiety of the hysteric, to whom no satisfaction can be given. Such an accounting helps to reframe split critical appraisal of the novel by reading its complex of form and content as the living crystallization of historical processes.
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Young, Robert. "CRITICAL OR REDUCTIONIST NATURALISM: an alternative choice." Discourse: Studies in the Cultural Politics of Education 14, no. 1 (October 1993): 100–101. http://dx.doi.org/10.1080/0159630930140109.
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Ringen, Jon D. "Critical naturalism and the philosophy of psychology." New Ideas in Psychology 11, no. 2 (July 1993): 153–77. http://dx.doi.org/10.1016/0732-118x(93)90031-8.
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Mendes, Thales Sant'Ana Ferreira. "Carvalho Júnior, crítico literário e político." Scriptorium 4, no. 2 (January 25, 2019): 134. http://dx.doi.org/10.15448/2526-8848.2018.2.32547.
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Pretendemos expor as ideias principais que norteiam a produção crítica de Carvalho Júnior. Relembrado pelos estudiosos como poeta de alguns poemas “carnais”, o autor é extremamente desconhecido enquanto crítico literário e político; não obstante, contribuiu para a formação de uma crítica literária brasileira. Tomando como fonte o corpus recolhido por Arthur Barreiros (1879), este artigo funciona como uma introdução a essa produção de Carvalho Júnior. Assim, dividimo-lo em duas partes centrais: uma referente às suas concepções de literatura e de sistema literário, e outra sobre sua crítica literária e seu método crítico. Com isto, analisamos como o aporte estabelecido naquela influiu na prática desta. Demonstramos que a concepção de literatura do autor, alinhada a seus posicionamentos políticos, se baseia num ideal positivista, sobretudo taineano: haveria um vínculo estreito entre sociedade e produção artística, de forma que esta seria produto do meio e, juntamente com ele, evoluiria. Sua crítica literária, por outro lado, se pende para o Realismo-Naturalismo, parece nunca ter abandonado os sestros românticos, ou mesmo os clássicos, fazendo-o recorrer a Staël, Schlegel, Dumas filho e Aristóteles. É, por fim, uma crítica literária bem representativa do clima intelectual de 1870-1890, sobretudo no que diz respeito à confluência de estéticas literárias. *** Carvalho Júnior, literary and political critic ***This paper aims at presenting the main ideas that constitute the critical production of Carvalho Júnior. The author, remembered by many scholars as the poet of some sensual poems, is entirely unknown as a literary and political critic. Nevertheless, he contributed to the formation of a Brazilian literary criticism. Thus, this paper works as an introduction to Carvalho Júnior’s literary criticism, taking as a source the corpus collected by Arthur Barreiros (1879). For this purpose, we divided the paper in two central parts: one concerning his conceptions of literature and of literary system, and another about his literary criticism and his critical method. We analyse how the contribution established in that one influenced the practice of his criticism. We demonstrate that his conception of literature, attached to his political positions, was based on a positivist ideal: there would be a link between the society and its artistic production, so that the latter would be a product of the milieu and, along with it, would evolve. His literary criticism, on the other hand, although adept of the Realism-Naturalism, never excluded the romantic and even classic tendencies, making Carvalho Júnior turn to Staël, Schlegel, Dumas fils and Aristotle. Lastly, his literary criticism is representative of the 1870-1890 intelligentsia, mainly concerning the confluence of literary aesthetics.Keywords: Francisco Antônio de Carvalho Júnior; literary criticism; 19th century.
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Kelly, Dorothy, and Brian Nelson. "Naturalism in the European Novel: New Critical Perspectives." South Central Review 11, no. 4 (1994): 68. http://dx.doi.org/10.2307/3190122.
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Giladi, Paul. "Prolegomenon to any future critical responses to naturalism." Filosofický časopis 69, Special issue 3 (2021): 75–94. http://dx.doi.org/10.46854/fc.2021.3s75.
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Kim, Junghyung. "A Critical Engagement with Sean Carroll’s Poetic Naturalism." Mission and Theology 56 (February 28, 2022): 119–46. http://dx.doi.org/10.17778/mat.2022.02.56.119.
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Martins, Nuno Ornelas. "Critical ethical naturalism and the transformation of economics." Cambridge Journal of Economics 41, no. 5 (August 2017): 1323–42. http://dx.doi.org/10.1093/cje/bex036.
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Morel, Charlotte. "Lotze’s Debt to Kant Against Naturalism and Czolbe’s Counterpoint. The Ambiguities of “Epistemological Kantianism” Around 1850." Journal of Transcendental Philosophy 1, no. 1 (March 26, 2020): 63–84. http://dx.doi.org/10.1515/jtph-2019-0010.
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AbstractThe decline of Naturphilosophie deeply polarized the philosophical and scientific debate. Naturalistic–materialistic positions gained powerful influence, but the latent role of the Kantian critical position also re-emerged in the context of an “ideal-realism”. I will first consider in detail two opposing treatments of Kant’s perspective. After Lotze had criticized his earlier materialistic position, advising him to read Kant, Czolbe finally addressed Kant, thereby progressing to a non-materialistic form of naturalism. However, whether to defend or to dismiss naturalism, neither philosopher addresses Kant as a transcendentalist thinker, and I go on to examine this common feature in their writings. This invites us to reconsider what exactly in Kant’s system conflicts with naturalism. Is transcendentalism too broad a requisite for that task? Within “ideal-realism”, the realist part actually implies a denial of transcendental idealism; still, it shows how a realism which refuses to be naturalism could well learn from Kant.
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Hédoin, Cyril. "Naturalism and Moral Conventionalism." Erasmus Journal for Philosophy and Economics 11, no. 1 (July 19, 2018): 50–79. http://dx.doi.org/10.23941/ejpe.v11i1.246.
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This article provides a critical examination of Ken Binmore’s theory of the social contract in light of philosophical discussions about moral naturalism and moral conventionalism. Binmore’s account builds on the popular philosophical device of the original position but gives it a naturalistic twist. I argue that this makes it vulnerable to moral skepticism. I explore a possible answer to the moral skeptic’s challenge, building on the fact that Binmore’s account displays a variant of moral conventionalism. I ultimately conclude however that the conventionalist answer leads to a purely behaviorist view of morality, which implies that there is nothing special about morality and fairness norms. I propose alternative interpretations of conventionalism. These accounts escape most of the difficulties because they place emphasis on the reasons that establish a moral convention.
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Grangeia, Mario Luis, and Daniel Moutinho Souza. "Portugueses em O cortiço e Emigrantes: migração como degeneração ou miragem / Portuguese Characters in O cortiço and Emigrantes: Migration as Degeneration or Mirage." O Eixo e a Roda: Revista de Literatura Brasileira 29, no. 3 (September 30, 2020): 188. http://dx.doi.org/10.17851/2358-9787.29.3.188-206.
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Resumo: This article presents a comparative analysis of the novels O cortiço (1890), by the Brazilian writer Aluísio Azevedo, and Emigrantes (1928), by the Portuguese author Ferreira de Castro. The goal is to identify how Portuguese people who emigrated to Brazil were represented in characters of these works. It was found that, in O cortiço, migration appears as degeneration caused by the hostile social and natural environment of Brazil, according to the premises of the naturalist aesthetics. Under the influence of the sun, poverty and the Brazilian human landscape, the Portuguese people either get rich by stealing and exploiting labor, including slavery, or undergo a life of addiction. On the other hand, in Emigrantes, this migratory flow appears as a mirage, because the possibility of enrichment in America fades away in the confrontation with the concrete experience of the characters. In the study, contributions from critics Antonio Cândido, Eduardo Lourenço and Miguel Torga are mobilized, as well as statistics that contextualize Portuguese immigration in Brazil.Palavras-chave: migração portuguesa no Brasil; Aluísio Azevedo; romance naturalista; Ferreira de Castro; Realismo; literatura comparada.Abstract: This article presents a comparative analysis of the novels O cortiço (1890), by the Brazilian writer Aluísio Azevedo, and Emigrantes (1928), by the Portuguese author Ferreira de Castro. The goal is to identify how Portuguese people who emigrated to Brazil were represented in characters of these works. It was found that, in O cortiço, migration appears as degeneration caused by the hostile social and natural environment of Brazil, according to the premises of the naturalist aesthetics. Under the influence of the sun, poverty and the Brazilian human landscape, the Portuguese people either get rich by stealing and exploiting labor, including slavery, or undergo a life of addiction. On the other hand, in Emigrantes, this migratory flow appears as a mirage, because the possibility of enrichment in America fades away in the confrontation with the concrete experience of the characters. In the study, contributions from critics Antonio Cândido, Eduardo Lourenço and Miguel Torga are mobilized, as well as statistics that contextualize Portuguese immigration in Brazil.Keywords: Portuguese migration in Brazil; Aluísio Azevedo; naturalistic novel; Ferreira de Castro; Realism; comparative literature.
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Liu, Irene. "Elevating Human Being: Towards a New Sort of Naturalism." Philosophy 92, no. 4 (July 31, 2017): 597–622. http://dx.doi.org/10.1017/s0031819117000316.
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AbstractDefended by scholars such as John McDowell and Julia Annas, the naturalism of second nature (NSN) claims that the virtues are part of a rational second nature instilled through moral education. While NSN emphasizes that rationality, fully developed, results in autonomy from nature, it is considered a sort of naturalism because the development of rational second nature unfolds through entirely natural processes. Critics object that NSN does not utilize human nature as a standard of evaluation, which is a problem for a view that claims to be a sort of naturalism. This paper attempts to meet this charge by introducing a novel way to understand the normative significance of human nature. It argues that NSN supports an analysis of human nature as the raw material of the virtues and, as such, the basis of a kind of aesthetic evaluation. Specifically, human nature is the basis of humaneness, a kind of beauty that belongs to what elevates or refines human nature. Thus, according to the fortified naturalism of second nature the ethical significance of human nature is explained by recognizing how the virtues exemplify a kind of beauty that only humans can have.
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Miller, Robert J. "The Domain and Function of Epistemological Humility in Historical Jesus Studies." Journal for the Study of the Historical Jesus 12, no. 1-2 (November 20, 2014): 130–42. http://dx.doi.org/10.1163/17455197-01202003.
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The epistemological humility proper to methodological naturalism is the suspension of belief in divine causation, and by entailment, of the belief that events that violate the laws of nature sometimes occur. Epistemological humility does not, however, require the suspension of knowledge of how the world works, i.e., of the laws of nature. Methodological naturalism, therefore, requires us to reject the literal truth of reports in ancient texts of events that we know to be physically impossible, regardless of whether a text attributes such events to divine causality. Reports about the deeds of Jesus are not exempt from this methodological restriction. Methodological naturalism, and the epistemological humility it subsumes, therefore, requires that historians deny, for example, that the historical Jesus (the human Jesus as reconstructed by critical historiography) literally walked on water. Since epistemological humility does not require the suspension of knowledge about how the world works, but only of belief in divine causation, it therefore does not require that one hold open the possibility that the historical Jesus walked on water, since that possibility is incompatible with naturalism (both ontological and methodological).
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Nie, Yuxuan. "On the naturalistic connotation of The Rime of the Ancient Mariner from the perspective of Christianity." Journal of Education, Humanities and Social Sciences 7 (January 13, 2023): 324–28. http://dx.doi.org/10.54097/ehss.v7i.4698.
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Samuel Taylor Coleridge's poem "The Rime of the Ancient Mariner." is his most important and complete literary work, published in the first Lyric Ballads, started the English romantic poetry "supernatural" mystery theme. As one of the representative poets of the Romantic period, Coleridge's poems have been interpreted by numerous critics in various ways. Through their analysis, readers have a deeper understanding of his aesthetic thoughts, religious beliefs and critical theories. This paper will make a deep analysis from the subject of crime and punishment in Christian meaning, and at the same time from the perspective of ecocriticism analysis of the symbolic meaning and naturalism connotation of the poem.
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Baumann, Christiane. "Ein Kapitel europäischer Theatergeschichte und eine politische Provokation: Die Meininger Festwoche 1886 mit Henrik Ibsen, Richard Voß und Paul Lindau." Germanica Wratislaviensia 142 (January 11, 2018): 25–39. http://dx.doi.org/10.19195/0435-5865.142.2.
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Mit der Meininger Festwoche initiierte Georg II. von Sachsen-Meiningen 1886 an seinem Hoftheater ein Ereignis, das nicht nur das beschauliche Meiningen verschreckte, sondern einen gesellschaftlichen Tabubruch bedeutete. Der Herzog brachte das skandalumwitterte Ibsen-Stück Gespenster neben Richard Voß‘ Alexandra und Paul Lindaus Echegaray-Bearbeitung Galeotto zur Aufführung. Damit inszenierte er moderne Gesellschaftsdramen, die in ihrem sozialkritischen Potenzial und ihrem Sittlichkeitsanspruch bereits auf den Naturalismus wiesen und – mit einem norwegischen, spanischen und deutschen Autor – dessen europäische Dimension herausstellten. Diese Festwoche bedeutete im Deutschen Kaiserreich eine politische Provokation, die bei den Gastspielen der Meininger mit Verboten beantwortet wurde.A Chapter of European Theater History and a Political Provocation: The Meiningen Festival Week 1886 with Plays by Henrik Ibsen, Richard Voss and Paul LindauAt the Meiningen Festival Week in 1886, George II of Saxony-Meiningen at his court theater initiated an event which not only frightened the contemplative city of Meiningen but signified a social violation of tabus. The Duke had his theater produce the scandalous Ibsen play “Ghosts” in addition to Richard Voss’ “Alexandra” and Paul Lindau’s Echegaray adaptation of “Galeotto”. The socially critical potential of these plays and their new morality pointed to Naturalism. The fact that these plays were written by a Norwegian, a Spanish and a German author demonstrated the European dimension of these ideas. In Imperial Germany, this festival week signified a political provocation that resulted in bans of guest performances by the Meiningen theater troupe.