Journal articles: 'Philosophical theories'

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Haufe, Chris. "Introduction: Testing philosophical theories." Studies in History and Philosophy of Science Part A 59 (October 2016): 68–73. http://dx.doi.org/10.1016/j.shpsa.2016.06.004.

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Ebo, Socrates. "PHILOSOPHICAL PERSPECTIVES ON THEORIES OF DEVELOPMENT FOR AFRICAN ECONOMIES." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 2, no. 2 (2018): 209–18. http://dx.doi.org/10.26520/mcdsare.2018.2.209-218.

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Shulga, E. N. "Logical Hermeneutics of philosophical theories." Filosofiya, metodologiya i istoriya nauki 2, no. 2 (2016): 77–88. http://dx.doi.org/10.17720/2413-3809.2016.t2.2.w28.

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Laas, Oliver. "Contemporary Philosophical Theories of Virtuality." Techné: Research in Philosophy and Technology 19, no. 3 (2015): 314–57. http://dx.doi.org/10.5840/techne2015121441.

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While the information revolution has ushered in a renewed philosophical interest in the notion of virtuality, the ontological status of virtual entities remains ambiguous. The present paper examines three forms of metaphysical realism about the meaning of the term ‘virtual’: genuine as well as intentionalist and computer-based reductivist realisms. Since all three are found wanting, a nominalist alternative is proposed. It is argued that ‘virtual’ is non-referential, and thus ontologically non-committing. Focusing on the metaphysical problem about the ontological status of virtuality obscures the real issue, namely the ontological status of models as implemented in software.

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Newman, Diana. "Nursing Theories: Conceptual and Philosophical Foundations." Journal of Advanced Nursing 57, no. 6 (March 2007): 668. http://dx.doi.org/10.1111/j.1365-2648.2007.04198.x.

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Qi, Jiayin, Emmanuel Monod, Binxing Fang, and Shichang Deng. "Theories of Social Media: Philosophical Foundations." Engineering 4, no. 1 (February 2018): 94–102. http://dx.doi.org/10.1016/j.eng.2018.02.009.

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Mitchenkov, Igor. "PHILOSOPHICAL REASONS OF THE CIVIL SOCIETY'S THEORIES." Interexpo GEO-Siberia 5 (2019): 68–76. http://dx.doi.org/10.33764/2618-981x-2019-5-68-76.

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Studies of the socio-political processes in Russia indicate a rather difficult situation of the formation of a civil society. In this regard, there is an obvious need not only for scientific, political science approaches for understanding this issue, but also, in general, for a new research platform that can predict and analyze the development trends of civil initiatives. We propose (the purpose of the study) to begin by clarifying the content of the concept of “civil society” by analyzing this phenomenon in two aspects: as concepts (essential aspects, “ideal model”) and process (practical embodiment of the “ideal model” in real social practice). The main research method is the conceptual analysis. The article is devoted to the analysis of the concepts used to create the “ideal models” of civil society. The study shows (the result of the study) how the definition of a term affects the content of specific social practices in the analyzed societies.

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Kivy, Peter, and Malcolm Budd. "Music and the Emotions: The Philosophical Theories." Philosophical Quarterly 36, no. 144 (July 1986): 434. http://dx.doi.org/10.2307/2220199.

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Godfrey-Smith, Peter. "Niche construction in biological and philosophical theories." Behavioral and Brain Sciences 23, no. 1 (February 2000): 153–54. http://dx.doi.org/10.1017/s0140525x00312419.

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Chukwuokolo, J. Chidozie. "Evaluating the Philosophical Foundations of Development Theories." Open Journal of Philosophy 02, no. 04 (2012): 219–27. http://dx.doi.org/10.4236/ojpp.2012.24033.

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Peetz, Dieter. "SOME CURRENT PHILOSOPHICAL THEORIES OF PICTORIAL REPRESENTATION." British Journal of Aesthetics 27, no. 3 (1987): 227–37. http://dx.doi.org/10.1093/bjaesthetics/27.3.227.

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Letunova, Olga Vladimirovna. "PHILOSOPHICAL AND METHODOLOGICAL ANALYSIS OF ECONOMIC THEORIES." Sovremennye issledovaniya sotsialnykh problem, no. 11 (February 12, 2015): 224. http://dx.doi.org/10.12731/2218-7405-2014-11-18.

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Benovsky, Jiri. "Philosophical Theories, Aesthetic Value, and Theory Choice." Journal of Value Inquiry 47, no. 3 (June 18, 2013): 191–205. http://dx.doi.org/10.1007/s10790-013-9379-8.

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Mingers, John. "The philosophical implications of Maturana's cognitive theories." Systems Practice 3, no. 6 (December 1990): 569–84. http://dx.doi.org/10.1007/bf01059640.

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Simandan, Matei. "PHILOSOPHICAL REFLECTIONS UPON A FEW THEORIES AND PRACTICES IN THE EDUCATIONAL SYSTEM." Journal Plus Education 19, no. 1/2018 (2017): 325–28. http://dx.doi.org/10.24250/jpe/1/2018/ms.

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McCleary, Richard C. "Philosophical Prose and Practice." Philosophy 68, no. 263 (January 1993): 79–89. http://dx.doi.org/10.1017/s0031819100040055.

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Ever since Plato took it out of public places and made it academic, Western philosophy has been the work of theorists: people whose leisure and culture leave them free to stand back from history and look on as spectators. Traditionally, Western philosophers have tried to build their theories on suprahistorical foundations. With the American and French revolutions, history and historical consciousness become essential elements of philosophy, but its suprahistorical foundations remain. Hegel's theory completes all prior philosophical theories by showing how they progressively embody history's transcendent reality. Marx makes Hegelian idealism stand up: it becomes the historically contingent theory of revolutionary practice. Yet Marxian philosophy is haunted by a spectre of its own historical inevitability that subsequent Marxists have characteristically invoked to legitimate their contingent practice.

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Coady, David. "Introduction: Conspiracy Theories." Episteme 4, no. 2 (June 2007): 131–34. http://dx.doi.org/10.3366/epi.2007.4.2.131.

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There has been a lively philosophical debate about the nature of conspiracy theories and their epistemic status going on for some years now. This debate has shed light, not only on conspiracy theories themselves, but also, in the process, on a variety of issues in social epistemology, political philosophy, and the philosophy of religion.

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Woodward, James. "Causation: Interactions between Philosophical Theories and Psychological Research." Philosophy of Science 79, no. 5 (December 2012): 961–72. http://dx.doi.org/10.1086/667850.

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Im, Eun-Ok, and Afaf Ibrahim Meleis. "Situation-Specific Theories: Philosophical Roots, Properties, and Approach." Advances in Nursing Science 22, no. 2 (December 1999): 11–24. http://dx.doi.org/10.1097/00012272-199912000-00003.

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Turner, Dan. "Philosophical Issues in Human Rights: Theories and Applications." Teaching Philosophy 10, no. 3 (1987): 251–53. http://dx.doi.org/10.5840/teachphil198710357.

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Cattaruzza, Serena. "Philosophical theories and experimental design in vittorio Benussi." Axiomathes 10, no. 1-3 (December 1999): 11–29. http://dx.doi.org/10.1007/bf02681814.

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Katsumori, Makoto. "The theories of relativity and Einstein's philosophical turn." Studies in History and Philosophy of Science Part A 23, no. 4 (December 1992): 557–92. http://dx.doi.org/10.1016/0039-3681(92)90013-v.

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Tsuchiya, Aki. "QALYs and ageism: philosophical theories and age weighting." Health Economics 9, no. 1 (January 2000): 57–68. http://dx.doi.org/10.1002/(sici)1099-1050(200001)9:1<57::aid-hec484>3.0.co;2-n.

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Baranova, A. V., and L. Sh Mustafina. "Philosophical analysis of psychological theories of self-concept." PERSONALITY IN A CHANGING WORLD: HEALTH, ADAPTATION, DEVELOPMENT 9, no. 2 (33) (June 30, 2021): 115–24. http://dx.doi.org/10.23888/humj20212115-124.

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The importance of philosophical methodology in the organization of scientific knowledge is recognized. The task of the analysis given in this article was the integration of knowledge on the study of the selfconcept as a psychological phenomenon, since the topic of this research is relevant not only in psychology, but also in philosophy. The history of the development of the self-concept unfolds within the framework of the study of the idea of «I», the consideration of the problems of which originates in ancient cultures and accompanies the entire path of development of philosophical thought, then emerging as a branch of psychological knowledge. Psychological research «I» continues the scientific search for the origins of this phenomenon from the standpoint of various theoretical schools. The study of self-concept is formed as an independent research direction and its central construct, starting with the works of W. James, who for the first time in psychology considers the aspect of considering the «I» by the subject of cognition itself. In subsequent studies, the self-concept is revealed most fully and independentlyin the K. Rogers' phenomenological approach in the mainstream of humanistic psychology.At present, the construction of the selfconcept is influenced by many other theories, both psychological and philosophical, such as Russian philosophical thought of the 20s, the work of transcendentalists and the views of other representatives of philosophy, starting with ideas about the «I» characteristic of the archaic cultures of the East and West.

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Alexidze, Lela. "Michael Psellos and Ioane Petritsi on Intellect." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 7–38. http://dx.doi.org/10.24193/subbto.2021.1.01.

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"Michael Psellos exposed his theory on intellect in two major texts: De omnifaria doctrina and Philosophica minora. Psellos’ theory is based on different philosophical sources, including, first and foremost, Proclus’ texts. The younger contemporary of Psellos, Georgian philosopher Ioane Petritsi, who was trained in Byzantine philosophical school and was well acquainted with ancient Greek philosophical tradition, also commented on Proclus and his theory of intellect. For Proclus, Psellos and Petritsi intellect is an important entity because it embraces Forms and is, therefore, a basis for all kinds of beings. The aim of this paper is to analyze Psellos’ and Petritsi’s theories of intellect and their interrelationship taking into consideration their dependence on the common philosophical sources, mainly Proclus’ Elements of theology. Keywords: intellect, soul, one, participation, being. "

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Hartner, Daniel F. "From desire to subjective value: what neuroeconomics reveals about naturalism." Erasmus Journal for Philosophy and Economics 7, no. 1 (July 19, 2014): 1. http://dx.doi.org/10.23941/ejpe.v7i1.154.

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Philosophers now regularly appeal to data from neuroscience and psychology to settle longstanding disputes between competing philosophical theories, such as theories of moral decision-making and motivation. Such naturalistic projects typically aim to promote continuity between philosophy and the sciences by attending to the empirical constraints that the sciences impose on conceptual disputes in philosophy. This practice of checking philosophical theories of moral agency against the available empirical data is generally encouraging, yet it can leave unexamined crucial empirical assumptions that lie at the foundations of the traditional philosophical disputes. To illustrate this, I compare recent work in the neuroscience of decision to traditional philosophical theories of motivation and argue that the traditional theories are largely incompatible with empirical developments. This shows that genuine continuity between philosophy and science means that in some instances the conceptual foundations required to explain the phenomenon of interest be developed by the sciences themselves.

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Rignani, Orsola. "Philosophical Poshumanism." interconnections: journal of posthumanism 1, no. 1 (June 24, 2021): 56. http://dx.doi.org/10.26522/posthumanismjournal.v1i1.2421.

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This review traces the correspondence between the main purpose of Bloomsbury’s Series Theory in the New Humanities (i.e. the presentation of cartographical accounts of emerging critical theories), and Francesca Ferrando’s book, with its combination of genealogical-cartographic approach and critical response in contributing philosophical posthumanism. The review also highlights the value of Ferrando’s work, both on the theoretical-scientific-didactic level and on that of existential praxis. Through a critical recognition of the book’s thematic joints (defining philosophical posthumanism, determining what is meant by “post”, questioning whether humans have always been posthuman) and of the main contents, the review explores the work’s pioneering aspects, including its original structure, scientific rigor, and historical reconstruction through a critical mastery of sources, and praises Ferrando’s enthusiastic proposal of a posthumanism as the philosophy/praxis of our time.

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Yao, Mingfa. "Analysis of Philosophical Problems in Translation Studies." Journal of English Language and Literature 10, no. 1 (August 31, 2018): 995–98. http://dx.doi.org/10.17722/jell.v10i1.385.

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Translation studies are closely related to philosophical theories. Each translation research theory or paradigm has its philosophical basis and each philosophical theoretical trend will have different degrees of influence on the theoretical development of translation studies. From the research paradigm of translation theories, this paper selects general philosophical issues, such as the relationship between subject and object in translation, relativism and general rationalism in the study of translation theory, constructivism and deconstruction, and elaborates their relationships.

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Raabe, Peter B. "Philosophical Counseling and the Interpretation of Dreams." International Journal of Philosophical Practice 1, no. 2 (2002): 30–57. http://dx.doi.org/10.5840/ijpp2002123.

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Philosophers are generally reluctant to say much about the meaning of dreams, especially since Sigmund Freud appropriated the interpretation of dreams as part of psychoanalysis. In this essay I will first review some of the theories of dreams proposed by early philosophers that are now considered largely outdated. I will then critically examine the two powerful theories instituted by Freud and Jung by explaining them and then pointing out their flaws and weaknesses. In response to the failings of these theories I offer a lesser known but more recent theory formulated by Ernest Hartman that is supported by both his own empirical research and that of others. And finally I discuss how this intuitively more reasonable approach can be very helpful to the philosophical counselor whose client wishes to discuss the meaning of her dreams.

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Raabe, Peter B. "Philosophical Counseling and the Interpretation of Dreams." International Journal of Philosophical Practice 1, no. 3 (2002): 34–61. http://dx.doi.org/10.5840/ijpp2002138.

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Philosophers are generally reluctant to say much about the meaning of dreams, especially since Sigmund Freud appropriated the interpretation of dreams as part of psychoanalysis. In this essay I will first review some of the theories of dreams proposed by early philosophers that are now considered largely outdated. I will then critically examine the two powerful theories instituted by Freud and Jung by explaining them and then pointing out their flaws and weaknesses. In response to the failings of these theories I offer a lesser known but more recent theory formulated by Ernest Hartman that is supported by both his own empirical research and that of others. And finally I discuss how this intuitively more reasonable approach can be very helpful to the philosophical counselor whose client wishes to discuss the meaning of her dreams.

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Savage, Peter. "Philosophical Counselling." Nursing Ethics 4, no. 1 (January 1997): 39–48. http://dx.doi.org/10.1177/096973309700400105.

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Philosophical counselling is an approach that aims to assist people to deal with life events in an effective manner. As such, it is of interest to nurses who are concerned with helping clients who require assistance effectively to manage life events. The approach utilizes both ancient and contemporary philosophical promises and theories. On the promise side, it offers the belief that philosophy can be concerned with providing answers to the question of how people ought to live a good or healthy life. On the theory side, it offers the belief that philosophical inquiry and theory can help people towards such answers. Thus the theory and practice of philosophical counselling is relevant to nurses whose practice aims to promote in their clients a good or healthy lifestyle. The practice of philosophical counselling, in a substance abuse centre, will be explored to demonstrate the theory and methods of the approach.

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Street, Anna. "Dramatic Measures: Comedy as Philosophical Paradigm." Anglia 136, no. 1 (March 8, 2018): 75–99. http://dx.doi.org/10.1515/ang-2018-0010.

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AbstractTragedy’s overwhelming presence, presaged by the conspicuous absence of Aristotle’s treatise on comedy, has dominated the debate between philosophy and poetry ever since Plato, making tragedy the dominant paradigm for philosophical and performance practices. Over the last century, the gradual blurring of genre distinctions has led to George Steiner’s declaration of the ‘death of tragedy’ and to J. L. Styan’s recognition of the emergence of ‘dark comedy’, giving rise to a growing body of research on comedy. Nevertheless, despite the unprecedented attention, the prejudices against comedy run wide and deep, from philosophical neglect to high-brow conceptions of art all the way to underlying economies of power and social regulation. In consequence, comedy has been side-stepped as an inferior genre or mode, or rehabilitated as a truer or newer form of the tragic. The present study attempts to frame this prejudice as the result of theories of aesthetics and ethics which systematically exclude the comic vision, claiming that it is possible to trace a distinct corollary between the development of theories of genre and the development of philosophical aesthetic categories. The emphasis on the beautiful and the sublime, and its corresponding brand of ethics, can be linked to the flourishing of theories of tragedy, while the systematized rejection of the ugly, the ridiculous, and the ethically ambiguous can be shown to correspond to the floundering of theories of comedy, which remained largely neglected for over two thousand years. Much more than mere literary genres, the terms comedy and tragedy, when applied to the history of Western civilization, reveal the extent of our penchant for the speculative to the detriment of the actual.

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Tsang, Eric W. K. "Chinese Management Research at a Crossroads: Some Philosophical Considerations." Management and Organization Review 5, no. 1 (March 2009): 131–43. http://dx.doi.org/10.1111/j.1740-8784.2008.00122.x.

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In this commentary, I discuss some philosophical issues related to contextualizing Chinese management research. First, it should be noted that contextualization can be interpreted in different ways by different philosophical perspectives. Second, the Duhem-Quine thesis implies that replications, in the form of empirical generalization, are an appropriate means of testing Western theories in a Chinese context. Third, owing to the difficulty of conclusively falsifying management theories, attempts to create theories that explain unique Chinese management phenomena may lead to theory proliferation and the perpetuation of weak, or even false, theories. Finally, I propose the study of empirical regularities as an alternative to the theory application and theory creation approaches.

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Milevski, Voin. "Retributive theories of punishment." Theoria, Beograd 56, no. 2 (2013): 37–59. http://dx.doi.org/10.2298/theo1302037m.

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One of the most serious problems facing the analysis of philosophical arguments is the fat that some of the main terms in those arguments are ambiguous and vague. This is exactly the case with the term ?retribution?. Namely, in the philosophical literature about moral justification of punishment many quite dissimilar theories are often characterized as retributive theories of punishment. Also, the term ?retribution? is typically used in a very broad and imprecise way. What exactly is the meaning of the term ?retribution?? Is it the case that all the theories that are classified as retributive can be properly characterized in that way? These are the main questions that John Cottingham attempts to answer in his analysis of retributive theories of punishment. The main goal of this paper is to present Cottingham?s classification of retributive theories, as well as to explain its significance and potential defects. I hope that in the course of this paper it will become clear that, despite some minor flaws and shortcomings, Cottingham?s classification is still one the most thorough analysis of retributive theories of punishment, and that it is the best introduction to retributivism for anyone who is interested in the philosophy of punishment.

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List, Peter. "Some Philosophical Assessments of Environmental Disobedience." Royal Institute of Philosophy Supplement 36 (March 1994): 183–98. http://dx.doi.org/10.1017/s1358246100006548.

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Since the late 1970s there has been within the world-wide environmental movement increasing dissatisfaction with moderate or reform environmentalism, and more radical tactics have been advocated and used to respond to the human destruction of nature. These range from typical kinds of political protest, such as rallies and marches, to environmental civil disobedience and the more militant environmental actions known as ‘monkey-wrenching’, ‘ecotage’, or ‘ecosabotage’. The use of these ‘ecotactics’ has led inevitably to controversy in the environmental movement itself and in public discussions of environmentalism in North America and elsewhere. The same cannot be said, however, about academic philosophy, where it is rare to find assessments of these actions or of their connections to the wealth of philosophical ideas in environmental ethics and ecophilosophy. At the same time there are many traditional philosophical theories that have implications for these kinds of behaviour even though the theories were constructed originally without examples of ecotactics in mind. In particular, theories about the nature and justifications of civil disobedience provide yardsticks by which some forms of environmental disobedience can be assessed, and I will turn to two widely known philosophical accounts, those of John Rawls and Carl Cohen, to consider how well they accomplish this task.

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Walsh, Barent W., and Lawrence E. Peterson. "Philosophical foundations of psychological theories: The issue of synthesis." Psychotherapy: Theory, Research, Practice, Training 22, no. 2 (1985): 145–53. http://dx.doi.org/10.1037/h0085487.

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Michailova, N. V. "PHILOSOPHICAL AND METHODOLOGICAL PROBLEM OF CONSISTENCY OF MATHEMATICAL THEORIES." Rossiiskii Gumanitarnyi Zhurnal 2, no. 6 (2013): 552. http://dx.doi.org/10.15643/libartrus-2013.6.4.

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Thoun, Deborah S., Megan Kirk, Esther Sangster-Gormley, and James O. Young. "Philosophical Theories of Truth and Nursing: Exploring the Tensions." Nursing Science Quarterly 32, no. 1 (December 13, 2018): 43–48. http://dx.doi.org/10.1177/0894318418807945.

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In this paper, the authors explore three philosophical theories of truth and offer a critique of this foundational area of scholarship for nursing. A brief summary of key ideas related to the three substantial philosophical theories of truth—that is, correspondence, pragmatism, and coherence—serves to highlight various convictions and commitments that facilitate or discourage the growth of nursing knowledge in particular ways. The authors conclude that the coherence theory of truth offers a more inclusive view of truth and best captures and supports the diversity that exists within nursing knowledge and the regulative ideal to which nursing aspires.

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ZHUHAI, Vitalii. "Theories of humor in philosophical, psychological and linguistic discourse." Humanities science current issues 1, no. 37 (2021): 136–41. http://dx.doi.org/10.24919/2308-4863/37-1-22.

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Tillmanns, Maria daVenza. "Philosophical Counseling." International Journal of Philosophical Practice 2, no. 4 (2005): 1–9. http://dx.doi.org/10.5840/ijpp2005247.

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Many philosophical counselors seem to be counselors who use or point to philosophical texts or use abstract indeed logical or rational methods when working with a client. I want to introduce the idea of a counseling philosopher, who uses the client’s own concrete experiences as the basis for philosophizing with the client about the nature of the client’s dilemma - using ‘the between’ (Buber) as that special creative space where one employs the art of philosophizing to the unique situation. Otherwise, the particularity of that client gets subsumed under theory or methods, much like what has happened in psychology and which gave rise to Achenbach’s criticisms of psychology/psychiatry. The dialogical of which Buber and Friedman speak is the give and take between client and counseling philosopher of understanding and expanding perceptions confirmed through the actual relationship. Philosophy as an art (and not a method) helps us restore the trust Buber talks about which allows us to engage the world directly and not through categories of thought grounded in psychological or philosophical texts and theories.

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Matthen, Mohan. "Our Knowledge of Colour." Canadian Journal of Philosophy Supplementary Volume 27 (2001): 215–46. http://dx.doi.org/10.1080/00455091.2001.10716003.

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Scientists are often bemused by the efforts of philosophers essaying a theory of colour: colour science sports a huge array of facts and theories, and it is unclear to its practitioners what philosophy can or is trying to contribute. Equally, philosophers tend to be puzzled about how they can fit colour science into their investigations without compromising their own disciplinary identity: philosophy is supposed to be an a priori investigation; philosophers do not work in psychophysics labs – not in their professional capacity, anyway.These inter-disciplinary barriers arise out of misunderstanding. Philosophers should not so much attempt to contribute to empirical theories of colour, as to formulate philosophical theories of colour. Philosophy is concerned with appearance and reality, object and property, function and representation, and other such fundamental categories of ontology and epistemology. Philosophical theories attempt to fit colour into these categories; such theories do not compete with colour science. However, fitting colour into philosophical theories means dealing with colour as it really is – and one cannot know what it is without consulting the psychologists. That is why philosophers need an up-to-date understanding of psychological theories of colour.

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Bazaluk, Oleg. "Origen’s and St. Augustine’s Ideas on Education." Studia Warmińskie 57 (December 31, 2020): 129–41. http://dx.doi.org/10.31648/sw.6010.

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The article presents Origen’s and St. Augustine’s theories of education. Origen and Augustine were not create a “theories of education” in the literal sense of the term. Plato laid down the traditions of political education. This meant that the philosophical school specialized in rethinking the key meanings of the term “politeia” (πολιτεία), i.e., on the creation of effective models of state and global (= interstate) governance. Governance models were created as copies of the kalos cosmos. State power was seen in them as an opportunity to transform society in accordance with the proclaimed transcendental ideal. The political theories of Plato, Origen, and Augustine were all created in the inextricable unity of the specific discourse and way of life. This fact allowed author to speak about them as theories of education. The philosophical school taught the way of life that followed from the created political theories. In the literal sense, the theories created in the philosophical school are theories of the society transformation in accordance with the understanding of the kalos cosmos and the idea of agathos. In modern terminology, this sounds like “the transformation of society in accordance with the “ideal model” of global sustainable development”.

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Lewandowska, Boguslawa. "Evolution and Scientific Theories of Changeability." Journal of Interdisciplinary Studies 22, no. 1 (2010): 115–33. http://dx.doi.org/10.5840/jis2010221/25.

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Evolutionary processes are conditioned both by unique phenomena and probabilistic ones. Given probabilistic factors, one may speak of changeability of evolution. This essay attempts to model evolutionary processes by modeling changeability in the natural sciences. Yet a framework of determinism and indeterminism appears inadequate to apprehend evolutionary processes. Autodeterminism is a more promising framework for addressing the causal, functional, and probabilistic dimension of evolution. Such an approach ensures the possibility of perceiving and presenting the complexity of evolution. The essay proposes that the synthetic theory of evolution conjoins factors of evolution, determinism, and changeability. The question still remains whether one can say that real being, which exists in the stream of time, is the subject of philosophy. This puzzle may be resdved by showing that besides the scientific cognition of nature, there is another possible cognition--the philosophical cognition. This is reflected in a significant group of problems of philosophical cosmology which are not addressed by the natural sciences due to their research methods.

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Atallah, Amjad. "Ethical Theories in Islam." American Journal of Islam and Society 13, no. 1 (April 1, 1996): 117–20. http://dx.doi.org/10.35632/ajis.v13i1.2341.

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The most striking element of Majid Fakhry's Ethical Theories in Islam is its reminder of the intellectual and philosophical dynamism that characterized Muslim scholarship during the late Umayyad and 'Abbasid periods. No discussion was too small or considered taboo. Rather, the search for truth took on many manifestations, ranging from the strict ethical logic of the Mu'tazilites to the philosophical contemplations of Fakhr al Um al Raz1. All are recounted in Fakhry's primer, which may be considered a f me summary for students of Islamic ethics and also a good introduction for western ethicists. Not only might many myths be dispelled, but western ethicists may find striking similarities between this discourse, which took place ill the Islamic world centuries ago, and the one that took place in Europe hundreds of years later. Fakhry sets out his task clearly in the introduction: An ethical theory is a reasoned account of the nature and grounds of right actions and decisions and the principles underlying the claim that they are morally commendable or reprehensible. Thus, the term ethical concepts must be defined and our discriminations between right and wrong justified. The Qur'an, despite its centrality in Muslim intellectual and philosophical contemplation, contains no ethical theories per se. It does, however, provide an "Islamic ethos." Fakhry limits the list of those who developed an Islamic view of the universe and humanity's place in it to those who practiced Qur'anic exegesis (tafs7r), jurisprudence (fiqh), and scholastic theology (kalam). As for the Sufis (mystics) and philosophers, Fakhry argues that too much "extraneous" influence colored their view for their arguments to be considered thoroughly Islamic. Whether th.is is true or not is, of course, still debatable. It is also outside the author's field of concern, for his task is not to prove as much as it is to describe, which he does tenaciously and admirably. The central debate revolves around two approaches to theology: the Mu'tazilite and the Ash'arite. The Mu'tazilite position will be the most familiar to students from the western tradition as it is based largely on a metaphorical interpretation of the Qur'an to support positions influenced by the Hellenistic trend. Th.is was possible largely because of the remarkable work done in translating ancient Greek philosophical works into Arabic during the ninth and tenth centuries. The Mu'tazilites argued that human beings were free agents responsible to a just God. The Qur'an abounds with verses reminding humanity of its responsibility and the consequences of failing to act within that context. However, if God were to be fair in His judgment of humanity, individual human beings had to have the capacity to distinguish right from wrong. In addition, the category of justice had to be objective if God were to judge all of humanity for its actions. Although elements of justice could be pro pounded in a divinely inspired revelation bestowed upon a prophet, human beings could still be expected to recognize the rightness of an act whether it was revealed or not. In other words, the Mu'tazilite view considered natural reason a source of spiritual and ethical knowledge. According to the Mu'tazilites, this reason-based knowledge exists as a universal guidance provided to all humanity and helps human beings recognize the truth revealed through revelation and prophethood. Once they ...

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St Quinton, Tom, and Ben Morris. "Bridging the Gap Between Health Psychology and Philosophy: An Existential Approach to Promoting Physical Activity." Physical Culture and Sport. Studies and Research 81, no. 1 (March 1, 2019): 13–22. http://dx.doi.org/10.2478/pcssr-2019-0002.

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AbstractParticipation rates in a number of health-related behaviors, such as physical activity, have shown recent declines. To promote participation, psychological health behavior change theories have been developed to understand and help identify relevant psychological processes. Such processes can then be targeted within interventions utilizing specific behavior change techniques (BCTs). Although the use of these theories and BCTs is useful in facilitating change, such work could be enhanced through the inclusion and consideration of philosophical positions. Existentialism suggests that the absurdity and meaningless of human life allows the individual to create their own meaning within a behavior. This philosophical position thus places meaning and individual purpose at the center of human behavior. The purpose of this article is to connect the theoretical insights and BCTs outlined within health psychological behavior change theories with the philosophical position of existentialism. The integration of this philosophical position, and potentially many others, with psychological ideas may provide useful insights into the promotion of health-related behaviors.

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Mitchell, John B. "Crimes of Misery and Theories of Punishment." New Criminal Law Review 15, no. 4 (2012): 465–510. http://dx.doi.org/10.1525/nclr.2012.15.4.465.

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Increasingly, one sees the homeless on the streets, alleys, and doorways of the commercial, recreational, and living spaces of our cities, otherwise populated by the affluent and relatively affluent. At the same time, there has been an increase in the creation and use of so-called “public order laws,” such as forbidding sitting on sidewalks, lying down on benches, and panhandling in certain tourist areas. Together with laws already on the books forbidding public intoxication, open containers of liquor in public, and urinating in public, this suite of laws provides police with a means to control the day-to-day lives of the homeless on the city streets. Although there is a rich and extensive literature exploring the philosophical justification for the use of the criminal sanction, little has been concerned with minor crimes (misdemeanors), and none of the literature concerns these misdemeanor public order laws. Termed “crimes of misery” herein, this suite of laws forbids conduct naturally flowing from life on streets as experienced by the desperately impoverished, mentally ill, chronically alcoholic, and/or drug-addicted. In this article, the author carefully analyzes these crimes of misery within each of the five philosophical grounds that traditionally justify and guide punishment: a variety of theories of retribution, as well as general deterrence, specific deterrence, incapacitation, and rehabilitation. From this analysis, the author concludes that none of the traditional philosophical theories can justify the crimes of misery and, as such, those crimes are morally unsupportable and unjust.

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Hitchcock, Christopher Read. "Farewell to Binary Causation." Canadian Journal of Philosophy 26, no. 2 (June 1996): 267–82. http://dx.doi.org/10.1080/00455091.1996.10717454.

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Causation is a topic of perennial philosophical concern. As well as being of intrinsic interest, almost all philosophical concepts — such as knowledge, beauty, and moral responsibility — involve a causal dimension. Nonetheless, attempts to provide a satisfactory account of the nature of causation have typically led to barrages of counterexamples. I hope to show that a number of the difficulties plaguing theories of causation have a common source.Most philosophical theories of causation describe a binary relation between cause and effect, or at any rate, a relation that reduces to such a binary relation when certain background information is held fixed. Indeed, most theories provide the same general account of when this relation holds: in order to evaluate whether C causes E, we must make a comparison between two cases, which we may neutrally label as C and ∼C. Where theories of causation differ, of course, is in precisely what is being so compared. Regularity theories of causation require a comparison between what actually happens whenever C occurs, and what actually happens, elsewhere and elsewhen, when C does not occur.

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Skorupka, Alfred. "Selected philosophical aspects of Gestalt psychotherapy." Zeszyty Naukowe Państwowej Wyższej Szkoły Zawodowej im. Witelona w Legnicy 1, no. 38 (March 31, 2021): 33–44. http://dx.doi.org/10.5604/01.3001.0014.8394.

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This paper presents major assumptions of Gestalt psychotherapy and compares them with Zen buddhism and recentivism. The author analyses similarities and differences between this particular psychological theory and philosophy. The conclusion of this paper is that philosophy and psychology should benefit from their individual achievements, but not in order to develop eclectic theories.

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Lindemann, Anna. "Euripides’ Medea und die stoische Affektenlehre." Arcadia 47, no. 1 (July 2012): 1–15. http://dx.doi.org/10.1515/arcadia-2012-0008.

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AbstractHow does philosophy interact with literature? The reception of Medea’s central monologue (lines 1019–1080) in Euripides’ homonymously titled tragedy shows how literature can generate philosophical conceptions. Medea, a mythological and literary character, murders her own children in order to get back at her husband and rebuild her status and her notion of justice. Her character and her actions have become different models for the opposed schools of platonic and orthodox stoic philosophers. A new historical reconstruction of lost stoic interpretations of Euripides’ tragedy, based on philosophical discussions of the play and stoic theories of mind and action, allows us a new understanding of the debate, of the distinctions between platonic and stoic theories of mind, and of the role that literature can play in developing philosophical theories.

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Wintein, Stefan, and Conrad Heilmann. "Dividing the indivisible." Politics, Philosophy & Economics 17, no. 1 (July 11, 2017): 51–74. http://dx.doi.org/10.1177/1470594x17715248.

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Philosophical theories of fairness propose to divide a good that several individuals have a claim to in proportion to the strength of their respective claims. We suggest that currently, these theories face a dilemma when dealing with a good that is indivisible. On the one hand, theories of fairness that use weighted lotteries are either of limited applicability or fall prey to an objection by Brad Hooker. On the other hand, accounts that do without weighted lotteries fall prey to three fairness paradoxes. We demonstrate that division methods from apportionment theory, which has hitherto been ignored by philosophical theories of fairness, can be used to provide fair division for indivisible goods without weighted lotteries and without fairness paradoxes.

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Journal articles on the topic 'Philosophical theories'

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