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Journal articles on the topic 'Ontologismo'

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Author: Grafiati
Published: 1 April 2023

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1

Fernández Burillo, Santiago. "Suárez y el ontologismo." Cuadernos Salmantinos de Filosofía 20 (January 1, 1993): 213–43. http://dx.doi.org/10.36576/summa.983.

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2

Bitencourt, Cezar Roberto. "PROLEGÔMENOS SOBRE A EVOLUÇÃO DA TEORIA GERAL DO CRIME." DELICTAE: Revista de Estudos Interdisciplinares sobre o Delito 4, no. 7 (December 12, 2019): 07. http://dx.doi.org/10.24861/2526-5180.v4i7.101.

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3

Omar Osman, Elzahrã. "Uma política da opacidade na era do niilismo?" Das Questões 9, no. 1 (June 1, 2020): 98–115. http://dx.doi.org/10.26512/dasquestoes.v9i1.31905.

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Esta investigação pretende olhar para a história da metafísica ocidental como narrativa central do projeto moderno, já que se associa ao desenvolvimento da vontade de verdade como valor preponderante à suposta superioridade epistêmica do ocidente e ao suposto direito de conceber partes do mundo como recursos. A metafísica ocidental é assim a base não apenas para a prática de convívio ocidental no mundo, mas também para a técnica e para a ciência acoplada a ela. A investigação pretende explorar a ideia de que alguns importantes elos entre a metafísica ocidental e a história (e o destino) da modernidade podem ser aclarados por uma leitura paralela da crítica ao ontologismo que Emmanuel Levinas e Jacques Derrida promovem e da literatura pós-colonial que diagnostica as consequências do domínio ocidental do mundo. O ontologismo é entendido como a tese da prepoderância e da suficiência do ser, tal como Levinas articulou em grande medida em contraste com Martin Heidegger e seu diagnóstico acerca da era da história do ser em que as coisas vão ficando progressivamente e indiscriminadamente postas à disposição (mas não à disposição de nenhum ente em particular).Assim, o exercício de pesquisa aqui apenas iniciado não pretende representar o “outro”, nem busca dar-lhe legitimidade, mas tão somente dar a ver o outro no mesmo, ao modo levinasiano, bem como inquirir, por meio da apresentação de ditas oposições, a cena da produção de pensamento na época do niilismo, ou seja, na época da extração de toda e qualquer inteligibilidade, e não somente humana.
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4

Maciel, Lucas da Costa. "Spivak, pós-colonialismo e antropologia: pensar o pensamento e o colonialismo-em-branco dos nossos conceitos." Revista de Antropologia 64, no. 2 (June 30, 2021): e186659. http://dx.doi.org/10.11606/1678-9857.ra.2021.186659.

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Partindo de uma leitura reversa do texto “Pode o subalterno falar?”, este ensaio busca recuperar e torcer os argumentos de Spivak para encontrar os fundamentos de um pensamento pós-colonial como medida de precaução e como treino imaginativo. A intenção é apresentar a necessidade de pensar o pensamento, o lugar em que, seguindo a Derrida, Spivak argumenta localizar-se o colonialismo-em-branco do pensamento europeu. Por fim, aproximaremos o problema de Spivak com as intenções do ontologismo antropológico, mostrando de que forma uma exploração ontológica na Antropologia depende de uma crítica epistemológica. Pretendemos, com isso, recolocar a vigência da teoria pós-colonial de Spivak para a antropologia, atualizando seus termos e seguindo seus argumentos.
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Ríos Flores, Pablo Facundo. "La nueva “patética” de la fenomenología alemana. Reflexiones sobre el carácter “religioso” del ontologismo heideggeriano y su aproximación a la “filosofía del hitlerismo”, según el joven Levinas." Tópicos, Revista de Filosofía, no. 55 (June 8, 2018): 61–98. http://dx.doi.org/10.21555/top.v0i55.910.

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Desde su inicial estadía en Friburgo (1928-1929), las reflexiones levinasianas permanecieron cautivadas por la “hermenéutica existencial” y la fascinación ejercida sobre los jóvenes discípulos por el nuevo profeta de la fenomenología: Martin Heidegger. A comienzos de los años treinta, Levinas mantuvo su fidelidad a la nueva orientación frente a las acusaciones lanzadas por sus adversarios contra los ambiguos compromisos filosófico-políticos de la fenomenología alemana derivados de un presunto “misticismo de lo concreto”. Sin embargo, tras el ascenso del nazismo al poder y la adhesión de Heidegger al nuevo régimen, su inicial fascinación por aquella corriente, con su nuevo ideal de vida, casi una nueva “religión”, derivó en una revisión crítica del “campo magnético” del ontologismo heideggeriano. El objetivo del presente artículo será determinar el modo en que Levinas interpreta la nueva “patética” de la “hermenéutica existencial” y, con ello, la afinidad electiva de Heidegger con la “religión política” y “filosofía del hitlerismo”.
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6

Meier, Joachim. "Skyld og eksistens." Psyke & Logos 43, no. 1 (August 15, 2022): 60–86. http://dx.doi.org/10.7146/pl.v43i1.133887.

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Sartre hævdede, at mennesket er ”fordømt til frihed”. I deneksistentialistiske tradition og diskurs opfattes frihed – og angsten,der ledsager den – ofte som det centrale ontologiske karakteristikum.Formålet med denne artikel er imidlertid igennemfænomenet skyld at udfordre frihedens primat i den eksistentiellediskurs ved at vise dens etisk-eksistentielle grænser.Under anvendelse af skønlitterært materiale fra Fjodor Dostojevskijsforfatterskab samt kvalitative interviews fra et igangværendeforskningsprojekt, der omhandler unges oplevelser afdårlig samvittighed, argumenterer jeg for, at der forud formenneskets refleksive og autonome forhold til sig selv eksistereren prærefleksiv bundethed, som den enkelte ikke selv ersuveræn herre over. På denne baggrund bestemmes skyld somet ontologisk karakteristikum, der henviser mennesket til fundamentalegrænser (grundvilkår) i form af den Anden, endelighed,men også frihed. Disse grænser, argumenterer jeg for, kanikke isoleres fra menneskets etisk-eksistentielle liv, men dannergrundlag for en ontologisk etik. Det betyder, at spørgsmål, derangår det menneskelige vilkår (ontologi), er uløseligt forbundettil spørgsmål om, hvordan mennesket bør leve og forholdesig (etik). Afslutningsvist forsøger jeg at vise, hvordan de eksistentialegrænser kan anvendes til at forstå baggrunden for denstigende psykiske mistrivsel i det senmoderne samfund.
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7

GONÇALO OLIVEIRA, HUGO, and PAULO GOMES. "Revisiting the ontologising of semantic relation arguments in wordnet synsets." Natural Language Engineering 22, no. 6 (July 22, 2015): 819–48. http://dx.doi.org/10.1017/s1351324915000212.

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AbstractOntologising is the task of associating terms, in text, with an ontological representation of their meaning, in an ontology. In this article, we revisit algorithms that have previously been used to ontologise the arguments of semantic relations in a relationless thesaurus, resulting in a wordnet. For increased flexibility, the algorithms do not use the extraction context when selecting the most adequate synsets for each term argument. Instead, they exploit a term-based lexical network which can be established by knowledge extracted automatically, or obtained from the resource the relations are being ontologised to. On the latter idea, we made several experiments to conclude that the algorithms can be used both for wordnet creation and for their enrichment. Besides describing the algorithms with some detail, the aforementioned experiments, which target both English and Portuguese, and their results are reported and discussed.
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LÖHRER, Guido. "Ontologisch oder epistemisch?" Recherches de Théologie et Philosophie Médiévales 69, no. 2 (July 1, 2002): 296–317. http://dx.doi.org/10.2143/rtpm.69.2.972.

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Splidsboel Hansen, Flemming. "Ruslands ontologiske sikkerhed." Udenrigs, no. 1 (March 1, 2009): 65–72. http://dx.doi.org/10.7146/udenrigs.v0i1.119398.

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Ontologisk sikkerhed er sikkerhed for selvet. Begrebet anvendes i stigende grad om fx nationer, der tillægges behov for at føle sig sikre i deres respektive identiteter – og Rusland er på vej til- bage til en identitet, der bygger på mistro over for Vesten.
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Kara-Pesic, Ivo. "Open-handed ontologists." Theoria, Beograd 53, no. 2 (2010): 19–40. http://dx.doi.org/10.2298/theo1002019k.

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The Alexius Meinong's Theory of Objects is undoubtedly one of the most interesting, but also one of the most contested ontological theories. The main intent of the Austrian philosopher was to introduce an entirely new philosophical discipline which in comparison to traditional sciences is not conditioned by what he called the prejudice in favor of the reality (actual, existing being). Since we are naturally oriented towards the real, to investigate something, to attribute certain qualities to it, we must suppose that that something exists. The non-real is - according to this conception - a mere nothing, non-existing. Hence the need for a more encompassing theory of objects as such and objects in their totality, not as an overall science of specific sciences, but as an a priori science in its utmost generality and exstension. According to Meinong's own words, the Theory of Objects includes, by its apriority, objects of mathematics, but at the same time is more general than metaphysics, since the latter considers only the totality of the existing or real: its catalogue comprises the totality of objects of a much less exstension than the one giving a totality of the objects of knowledge. The first part of the paper presents a short introduction to the character and work of the Austrian thinker with a review of the Theory of Objects and the famous debate with Bertrand Russell. In the second part, the neomeinongian discussion between the main two currents - eliminativism and realism, is presented.
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Malachowski, Alan. "Rorty against the Ontologists." European Legacy 19, no. 2 (February 23, 2014): 187–96. http://dx.doi.org/10.1080/10848770.2014.876201.

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Rupp, Nathan, and David Burke. "From Catalogers to Ontologists." Serials Librarian 46, no. 3-4 (April 19, 2004): 221–26. http://dx.doi.org/10.1300/j123v46n03_04.

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13

Wikandaru, Reno, and Budhi Cahyo. "LANDASAN ONTOLOGIS SOSIALISME." Jurnal Filsafat 26, no. 1 (August 14, 2016): 112. http://dx.doi.org/10.22146/jf.12627.

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Socialism is an ideology assumed that shared ownership is the best way of life. Socialism did not proposed any private property because it makes people selfish and destroy the community harmony. Socialism wants the organization of production by the state as a suggestion to remove poverty and exploitation. Socialism proposed equal rights for all groups, and classes of people to enjoy prosperity, wealth and prosperity. The state has to secure as much as possible factor of production for the welfare of all the people, and not focused on personal well-being. Socialism assumes that the state is above public institutions that govern society selflessly. The key values in socialism is equality, cooperation, and compassion. The production is done on the basis of usability and not just for the profit. Competition replaced with planning. Every person working for the community and contribute to the common good so that it appears concern for others. Second, the underlying ontological foundation of socialism ideology associated with the ethical nature of man; human nature; and harmony of the society. The ideology of socialism found ethical nature of man is good; human nature is a social being; and assumes that there is harmony in the society.
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Albergo, Gaetano. "L’impegno ontologico del pretense." Rivista di estetica, no. 53 (June 1, 2013): 155–77. http://dx.doi.org/10.4000/estetica.1574.

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15

Hopkins, Burt C. "Transcendental Ontologism and Derrida's Reading of Husserl." Philosophy Today 40, no. 1 (1996): 71–79. http://dx.doi.org/10.5840/philtoday199640134.

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Remme, Jon Henrik Ziegler. "Den ontologiske vendingen i antropologien." Norsk antropologisk tidsskrift 24, no. 01 (February 27, 2013): 6–24. http://dx.doi.org/10.18261/issn1504-2898-2013-01-02.

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17

Belot, Gordon. "Quantum states for primitive ontologists." European Journal for Philosophy of Science 2, no. 1 (February 8, 2011): 67–83. http://dx.doi.org/10.1007/s13194-011-0024-8.

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18

Light, Andrew. "Materialists, Ontologists, and Environmental Pragmatists." Social Theory and Practice 21, no. 2 (1995): 315–33. http://dx.doi.org/10.5840/soctheorpract199521215.

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Basyar, Syaripudin. "Problematika Ontologis Pendidikan Islam." Ri'ayah: Jurnal Sosial dan Keagamaan 4, no. 01 (July 8, 2019): 73. http://dx.doi.org/10.32332/riayah.v4i01.1507.

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Theefforts to understand ontological meaning of Islamic education are not easy, furthermore the nature of Islamic education meaning is intended as an abstraction integrity of meaning that is accepted ideological, theoretical, and empirical. The existence of Islamic education is always in contact and grappling with the reality surrounding them. In historical perspective, the struggle between Islamic educations with socio-cultural realities faces two possibilities: influences or is influenced. The consequence is that Islamic education can be defined as a process of enculturation and or facilitation efforts (medium). If referring to the terms of Islam, Islamic education is personified to the term attarbiyah, at-ta'lim, at-ta'dib and ar-riyadah. Each of these terms has different accentuation meanings although it has the same outline. In understanding Islamic education, basic education and its goal formulation becomes noteworthy. Since the basis and purpose of demarcation will distinguish with other educations.
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Paolini Paoletti, Michele. "Attualismo, pluralismo ontologico e meinonghismo." Rivista di estetica, no. 59 (August 1, 2015): 149–62. http://dx.doi.org/10.4000/estetica.348.

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Redmond, Walter. "De ontologico logicae fundamine meditatio." Studia Neoaristotelica 11, no. 2 (2014): 232–46. http://dx.doi.org/10.5840/studneoar20141128.

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Stock, Kristin, Tim Stojanovic, Femke Reitsma, Yang Ou, Mohamed Bishr, Jens Ortmann, and Anne Robertson. "To ontologise or not to ontologise: An information model for a geospatial knowledge infrastructure." Computers & Geosciences 45 (August 2012): 98–108. http://dx.doi.org/10.1016/j.cageo.2011.10.021.

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Neuhaus, Fabian, Elizabeth Florescu, Antony Galton, Michael Gruninger, Nicola Guarino, Leo Obrst, Arturo Sanchez, Amanda Vizedom, Peter Yim, and Barry Smith. "Creating the ontologists of the future." Applied Ontology 6, no. 1 (2011): 91–98. http://dx.doi.org/10.3233/ao-2011-0083.

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Gao, Shan. "A Puzzle for the Field Ontologists." Foundations of Physics 50, no. 11 (October 31, 2020): 1541–53. http://dx.doi.org/10.1007/s10701-020-00390-0.

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Ulumi, Helmy Faizi Bahrul. "DIMENSI ONTOLOGIS MAGI ORANG BANTEN." ALQALAM 25, no. 3 (December 31, 2008): 344. http://dx.doi.org/10.32678/alqalam.v25i3.1688.

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Tulisan ini bertujuan untuk menyelidiki ontologi yang terkandung dalam magi Orang Banten. Dengan menggunakan teori ontologi Anton Bakker, pengungkapan ontologi yang terkandung di dalam magi Orang Banten dibatasi pada tujuh masalah, yaitu (1) prinsip pertama, (2) keesaan dan keanekaan pengada, (3) ciri homogal transendental pengada, (4) permanensi dan kebaharuan pengada, (5) kejasmanian dan kerohanian pengada, (6) norma ontologis transendental yang berlaku dalam pengada, dan (7) struktur manusia.Dimensi ontologis yang terceermin dalam magi Orang Banten adalah sebagai berikut. Prinsip pertama ontologi dalam magi Orang Banten bersifat theosentris. Tuhan adalah prinsip pertama yang mendasari seluruh ontologi. Ontologi dalam magi Orang Banten menerima prinsip azali yang banyak, tetapi ada satu yang dianggap paling utama dan memberi makna, yakni Tuhan (Pluralisme Metafisika Sentris). Ciri homogal transendental yang dimiliki pengada adalah bahwa segala pengada adalah ciptaan; gerak dan wujudnya berada di bawah kendali Tuhan. Gerak segala pengada itu permanen, ditentukan dan bertujuan. Sifat gerak segala pengada adalah statis-teleologis-deterministik. Kesemestaan pengada yang plural itu terdiri dari pengada jasmani, pengada rohani dan pengada jasmani-rohani. Norma ontologis transendental yang berlaku untuk semua pengada adalah determinisme. Struktur fundamental manusia adalah ciptaan Tuhan yang berdimensi jasmani dan rohani ketika hidup di dunia dan berdimensi rohani ketika jasmani sudah mati dan berada di alam akherat.
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SUPRIADI, AKHMAD. "MENUJU KESETARAAN ONTOLOGIS DAN ESKATOLOGIS?" SUHUF 12, no. 1 (June 28, 2019): 1–20. http://dx.doi.org/10.22548/shf.v12i1.395.

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Artikel ini bertujuan untuk mengkaji perubahan terjemahan dalam Al-Qur’an dan Terjemahnya (QDT) yang diproduksi oleh Kementerian Agama Republik Indonesia pada tiga edisi (1969, 1990 dan 2002) terkait dengan penciptaan manusia (Surah anNisa/4: 1, al-A’raf/7: 189, az-Zumar/39: 6, ar-R?m/3: 21, an-Na?l/16: 72, asy-Sy?r?/42: 11) dan pasangan surgawi (Surah al-Baqarah/2: 25, Ali Imran/3: 15 dan an-Nis?’/4: 57), dan berupaya mengungkap aspek ideologis di balik perubahan itu, terutama ideologi gender. Penelitian ini membuktikan adanya pergeseran dalam ketiga edisi itu, terutama pada edisi 2002 yang tidak hanya menyangkut diksi (pilihan kata), struktur dan susunan kalimat, tetapi juga substansi terjemahan. Artikel ini berargumen bahwa perubahan terjemah itu terkait dengan pergeseran ideologis negara ke arah yang ramah gender, dan relasi kuasa antara negara, terutama melalui Kementerian Agama, dan penerjemah (tepatnya tim revisi terjemahan) pada satu sisi, dan keberadaan penerjemah atau korektor terjemahan sebagai agen-agen sosial yang tidak selalu sepenuhnya tunduk pada ideologi negara pada sisi lain.
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Surono, Surono, Rr Siti Murtiningsih, and Heri Santoso. "Landasan Ontologis Pengembangan Antropologi Pancasila." Jurnal Filsafat Indonesia 4, no. 3 (November 1, 2021): 296. http://dx.doi.org/10.23887/jfi.v4i3.28206.

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Tore Simonsen. "Det klassiske fonogram – et ontologisk dilemma?" Studia Musicologica Norvegica 35, no. 1 (October 29, 2009): 142–55. http://dx.doi.org/10.18261/issn1504-2960-2009-01-09.

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Ek, Richard. "Den rumlige vending som ontologisk vending." Slagmark - Tidsskrift for idéhistorie, no. 57 (March 9, 2018): 49–66. http://dx.doi.org/10.7146/sl.v0i57.104662.

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For at least twenty years the spatial turn as a concept has been circulating in theHumanities and the Social Sciences, with the result that the meaning of the concept has been more and more known and perhaps even taken for granted in some cases. But as a metaphorical concept, it has its limitations, by necessity. In this article, it is argued that the spatial turn can also be conceptualized as an ontological turn, by a shift of aspect. This argumentation is made through an example, the discussion of one quite recent turn within a specific academic discipline, management and organization theory.
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JANUŠEVSKA, AGNĖ. "INDIJOS VIETA TARPTAUTINĖJE ARENOJE: ONTOLOGINIO SAUGUMO PERSPEKTYVA." Politologija 68, no. 4 (January 1, 2012): 65–105. http://dx.doi.org/10.15388/polit.2012.4.1143.

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Straipsnyje nagrinėjamas Indijos prestižas / statusas tarptautinėje arenoje ir jos pačios užsienio politika bei identifikavimasis. Siekiama nustatyti ir išnagrinėti Indijos statusą (regioninė ar didžioji valstybė) ir, telkiantis į neseniai atsiradusią tarptautiniuose santykiuose ir saugumo studijose teoriją – ontologinį saugumą, – nustatyti bei paaiškinti Indijos identifikavimąsi ir užsienio politiką tarptautinėje arenoje. Straipsnio praktinė dalis sudaryta iš dviejų tyrimų; abiem atlikti taikoma diskurso analizės modelio atšaka – turinio analizė. Jos naudojimas nėra griežtai nustatytas, todėl leidžia autorei tiksliau apsibrėžti savo tyrimui tinkančio modelio ribas ir savo nuožiūra pritaikytiaiškinimo svertus.
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Schmidbaur, Hans Christian. "Person: Ontologisch-Wesenhaft Oder Aktualistisch zu Verstehen?" Archiv für katholisches Kirchenrecht 170, no. 2 (June 24, 2001): 463–69. http://dx.doi.org/10.30965/2589045x-17002005.

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Obolevitch, Teresa. "W stronę ontologizmu. Ewolucja twórcza Siemiona Franka." Polish Journal of Aesthetics 26, no. 3 (January 1, 2014): 259–74. http://dx.doi.org/10.5604/16431243.1036525.

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Schmidbaur, Von Hans Christian. "PERSON: ONTOLOGISCH-WESENHAFT ODER AKTUALISTISCH ZU VERSTEHEN?" Archiv für katholisches Kirchenrecht 170, no. 2 (December 12, 2001): 463–69. http://dx.doi.org/10.30965/2589045x-170-02-90000008.

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Øksnes, Maria. "Lekens ontologiske betydning hos Hans-Georg Gadamer." BARN - Forskning om barn og barndom i Norden 26, no. 3 (November 16, 2021): 75–88. http://dx.doi.org/10.5324/barn.v26i3.4331.

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Gardies, Jean-Louis, and Uwe Meixner. "Handlung, Zeit, Notwendigkeit. Eine Ontologisch-Semantische Untersuchung." Journal of Symbolic Logic 54, no. 4 (December 1989): 1487. http://dx.doi.org/10.2307/2274835.

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Toyoshima, Fumiaki. "Natural necessity: An introductory guide for ontologists." Applied Ontology 15, no. 1 (February 14, 2020): 61–89. http://dx.doi.org/10.3233/ao-190219.

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Žitko, Pavao. "Filozofijska doktrina neobonaventurizma kao kritičko-asketskog ontologizma." Bogoslovska smotra 92, no. 2 (2022): 277–99. http://dx.doi.org/10.53745/bs.92.2.5.

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U ovom se znanstvenom doprinosu analiziraju nastanak i razvoj spekulativnih postavaka neobonaventurizma, filozofijskog pravca uspostavljenog na talijanskoj akademskoj sceni dvadesetog stoljeća te još i danas afirmiranog ponajprije na Katedri za teorijsku filozofiju Sveučilišta u Perugii. Uzimaju se pritom u obzir svi relevantni faktori utjecaja na doktrinu, a posebna se pažnja posvećuje reinterpretaciji i filozofijskoj nadopuni nativnog mu kritičkog ontologizma iz kojeg novi bonaventurizam nastaje kao njegova kritičko-asketska inačica. U radu se detaljno razlažu temeljni pojmovi škole, navode akademski profili eksponenata doktrine, kao i identitetne odrednice okruženja augustinovski i franjevački deklinirane regije Umbrije u kojoj je Sveučilište u Perugii prihvatilo, promoviralo i naposljetku dodatno obogatilo takvo filozofijsko učenje u mreži suvremenih i pretežito ateistički i agnostički orijentiranih filozofijskih opredjeljenja u kontekstu suvremene spekulacije na tu temu.
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Davidavičius, Algis. "Kokia yra protingų automatų egzistavimo galimybė?" Problemos 61 (September 29, 2014): 132–45. http://dx.doi.org/10.15388/problemos.2002.61.6743.

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Straipsnyje nagrinėjama, ar gali būti protingų automatų pačia radikaliausia prasme, t. y. ar tokios būtybės gali būti asmenys? Bandoma parodyti, kad tokia galimybė yra logiška, jei priimama ypatinga ontologinio monizmo ir epistemologiškai reikšmingo savybių dualizmo pozicijų dermė. Parodoma, kad tokios galimybės realizacija pirmiausia priklauso nuo ypatingo ontologinio įsipareigojimo šios galimybės tikrumui.
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Bintoro, Rahadi Wasi. "KAJIAN ONTOLOGIS LEMBAGA MEDIASI DI PENGADILAN." Yuridika 31, no. 1 (February 3, 2016): 65. http://dx.doi.org/10.20473/ydk.v31i1.1959.

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Mortensen, Ellen. "Seksuell forskjell, ontologisk forskjell: Irigaray og Heidegger." Agora 26, no. 03 (October 16, 2008): 101–13. http://dx.doi.org/10.18261/issn1500-1571-2008-03-09.

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Giacomini, Lorenzo. "Derive dell'ibrido. Uno schema ontologico e archetipico." TERRITORIO, no. 56 (March 2011): 99–105. http://dx.doi.org/10.3280/tr2011-056017.

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L'ontologia estetica di René Magritte descrive il mondo come processo ibrido di traduzione e traslazione di una somiglianza universale. Ibridazione come dimensione ultima ed elementare dei rapporti materiali e mentali tra gli esseri: uno strato del mondo che riaffiora da profonditŕ remote, come quella ‘logica dell'ambiguo, dell'equivoco, della polaritŕ' che il mito conosceva bene, e che ci appare oggi stranamente affine alle dinamiche del moderno, in un senso estetico e antropologico che mette in gioco le radici del concetto di cultura. Su questo sfondo ontologico va proiettata la centralitŕ contemporanea, ma anche l'universalitŕ della categoria di ibridazione per l'architettura. Qui si traccia lo schema di questa tesi: dal modello epistemico della deriva, legittimazione epistemica di un'estetica dell'ibridazione, ai suoi riflessi architettonici, raffigurati in conclusione con esempi di ‘derive archetipiche'.
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Stasiulis, Nerijus. "The Ontologico-Political Aspect of Heidegger's Thought." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 61 (June 1, 2021): 80–86. http://dx.doi.org/10.17223/1998863x/61/9.

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MEIJER, MICHIEL. "Is Charles Taylor (Still) a Weak Ontologist?" Dialogue 56, no. 1 (January 25, 2017): 65–87. http://dx.doi.org/10.1017/s0012217317000038.

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In this paper, I critically discuss Charles Taylor’s employment of the concept of ontology by shining a spotlight on a shift in emphasis from an anthropocentric to a non-anthropocentric viewpoint in his more recent writings on ontology. I also argue that Stephen White’s characterization of Taylor’s ‘weak’ ontology, while revealing, only partly explains Taylor’s position, as White’s interpretation leaves no room for the metaphysical thrust in Taylor’s thought. Drawing attention to a Taylor left out of White’s Taylor, I ultimately seek to show why Taylor’s distinctive mode of argumentation is not consonant with White’s weak-ontological approach.
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Ghomari, Leila Zemmouchi, and Abdessamed Réda Ghomari. "Ontology versus terminology, from the perspective of ontologists." International Journal of Web Science 1, no. 4 (2012): 315. http://dx.doi.org/10.1504/ijws.2012.052531.

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45

Fanani, Muhyar. "ILMU USHUL FIQH (Kajian Ontologis dan Aksiologis)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 4, no. 2 (September 2, 2013): 197–208. http://dx.doi.org/10.19105/al-lhkam.v4i2.272.

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At first, Islamic law is a law which encompasses all aspects oflife. In reality, Islamic law only becomes a marginal law. Most ofobservers said that its fault is on the methodology aspect that isIslamic legal theory. Therefore, the effort of this theorydevelopment cannot be avoided. The figures of Islamic legaltheory such as Fazlur Rahman (Pakistan), MahmoudMuhammad Taha (Sudan), Abdullahi Ahmed an-Na’im (Sudan-USA), Muhammad Sa’id Asymawi (Egypt), and Abd al-HamidA. Sulaymân (Arab-Malay) remind Moslems to develop thistheory. This writing tries to accept their invitation based onphilosophy perspective, that is a perspective which has not beenused by them.
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Hefni, Mohammad. "TREND ONTOLOGIS DAN EPISTEMOLOGIS KAJIAN HUKUM ISLAM." AL-IHKAM: Jurnal Hukum & Pranata Sosial 8, no. 2 (October 14, 2014): 334–73. http://dx.doi.org/10.19105/al-lhkam.v8i2.353.

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Sebagai bagian dari studi Islam, studi hukum Islam padaawalnya bersifat normatif. Dalam perkembangannya,beberapa ahli hukum Islam memperluas pola-pola kajianpada hukum Islam nondoktrinal yang lebih bersifatsosiologis. Belakangan muncul kecenderungan baru kajianhukum Islam yang mencoba mensintesiskan kajian hukumIslam doktriner dan nondoktriner. Di sisi lain, secaraontologis, kajian hukum Islam mengenal kajian pembidangan,seperti kajian fiqh ahwâl al-syakhshiyyah, fiqh ibâdah, fiqhmu’âmalah, dan kajian geografis, seperti kajian hukum Islamglobal, kawasan, dan lokal. Secara epistemologis danontologis, model-model kajian hukum Islam di atas telahdilakukan oleh mahasiswa Prodi Ahwâl al-SyakhshiyyahSTAIN Pamekasan. Ini dibuktikan oleh 33 kajian skripsimahasiswa yang merambah pada model-model kajiantersebut. Lebih dari itu, secara sosiologis, penelitian inidisebut sebagai penelitian lokalitas, yakni penelitian yangmengambil lokus Madura.
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Badarussyamsi, Badarussyamsi, Mohammad Ridwan, and Nur Aiman. "AMAR MA‘RUF NAHī MUNKAR: SEBUAH KAJIAN ONTOLOGIS." TAJDID: Jurnal Ilmu Ushuluddin 19, no. 2 (August 26, 2021): 270–96. http://dx.doi.org/10.30631/tjd.v19i2.175.

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This article examines ontologically the term "amar ma'ruf nahī munkar" which is always hotly discussed. The aspects studied include the definition, history, law, terms, and pillars of Amar ma'ruf nahi munkar. So far, the concept of amar ma'ruf nahī munkar has not been studied comprehensively so that its meaning is minimized only in the context of da'wah, even though the social content of the meaning of the word is very important to reveal. The focus of the study in this article is how to understand the concept of amar ma'ruf nahī munkar in accordance with the instructions of the Qur'an and al-Sunnah as well as the views of Muslim scholars. The study method carried out is a literature review by examining in depth the concept of amar ma'ruf nahī munkar and its scope. The research findings show that the concept of amar ma'ruf nahī munkar has broad dimensions, both with regard to definition, history, law, terms, and pillars as well as their application. It is very possible that what has been seen as amar ma'ruf nahī munkar can not actually be called a realization of this concept, because the ontological indicators in this concept have not been fulfilled. The ontological study of the concept of ma'ruf nahī munkar implies the message that every Muslim must participate in creating a stable and comfortable social order, which can provide guarantees for the creation of a good quality of life for the community. Artikel ini mengkaji secara ontologis term “amar ma‘ruf nahī munkar” yang senantiasa hangat diperbincangkan. Aspek-aspek yang dikaji mencakup definisi, sejarah, hukum, syarat, dan rukun Amar ma‘ruf nahi munkar. Selama ini konsep amar ma‘ruf nahī munkar belum dikaji secara komprehensif sehingga dikecilkan artinya hanya dalam konteks dakwah, padahal kandungan sosial dari makna kata tersebut justru sangat penting untuk diungkap. Fokus kajian dalam artikel ini adalah bagaimana memahami konsep amar ma‘ruf nahī munkar sesuai dengan petunjuk Al-Qur’an dan al-Sunnah serta pandangan para ulama Muslim. Metode kajian yang dijalankan adalah kajian literatur dengan mencermati secara mendalam konsep amar ma‘ruf nahī munkar beserta ruang lingkupnya. Temuan penelitian menunjukkan bahwa konsep amar ma‘ruf nahī munkar memiliki dimensi yang luas, baik yang berkenaan dengan definisi, sejarah, hukum, syarat, dan rukun serta aplikasinya. Sangat mungkin terjadi bahwa apa yang selama ini dipandang sebagai amar ma‘ruf nahī munkar sebenarnya belum bisa disebut sebagai realisasi terhadap konsep ini, karena belum terpenuhinya indikator-indikator ontologis dalam konsep ini. Kajian ontologis terhadap konsep ma‘ruf nahī munkar menyiratkan pesan bahwa setiap Muslim harus berpartisipasi menciptakan tatanan sosial yang stabil dan confortable, yang dapat memberikan jaminan bagi terciptanya kualitas hidup masyarakat yang baik.
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Kurniawan, Asep. "PANDANGAN ONTOLOGIS MANAJEMEN KERJASAMA SEKOLAH DAN MASYARAKAT." JURNAL YAQZHAN: Analisis Filsafat, Agama dan Kemanusiaan 6, no. 2 (December 28, 2020): 292. http://dx.doi.org/10.24235/jy.v6i2.6324.

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Nurhayati, Ifa. "Telaah Konseptual Pendidikan Barat dan Islam." TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman 8, no. 1 (March 19, 2019): 118. http://dx.doi.org/10.36815/tarbiya.v8i1.352.

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Tulisan ini bertujuan ingin mendeskripsikan perbedaan konseptual Pendidikan Barat (Umum) dan Pendidikan Islam. Berdasarkan hasil analisis yang telah dilakukan dapat disimpulkan bahwa perbedaan paradigma pendidikan Barat dan Islam tidak hanya terbatas pada ranah ontologis dan epistemologisnya, tetapi juga pada ranah aksiologis. Pada ranah ontologis, perbedaan pendidikan terlihat terutama pada ruang lingkup dan hakikat pendidikan itu sendiri. Pada ranah epistemologis, perbedaan keduanya terletak pada sumber pengetahuan yang dicari serta cara dan strategi untuk menggali sumber pengetahuan itu. Ranah konseptual ontologis hingga proses pendidikan (epistemologis) yang berbeda akan berpengaruh secara langsung pada tataran aksiologinya. Secara aksiologis, Pendidikan Barat tidak menjadikan nilai-nilai sebagai bagian dari hasil pendidikan, sementara Islam basis nilai manjadi sebuah keniscayaan dan bagian yang tak terpisahkan dari hasil pendidikan itu sendiri.
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Rarot, Halina. "Zagadnienie ontologizmu w filozoficznym traktacie O ponimanii Wasyla Rozanowa." Polish Journal of Aesthetics 26, no. 3 (January 1, 2014): 309–25. http://dx.doi.org/10.5604/16431243.1036539.

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