To see the other types of publications on this topic, follow the link: Thai metaphysical society.
Books on the topic 'Thai metaphysical society'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 15 books for your research on the topic 'Thai metaphysical society.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse books on a wide variety of disciplines and organise your bibliography correctly.
1
Marshall, Catherine, Bernard Lightman, and Richard England, eds. The Metaphysical Society (1869-1880). Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198846499.001.0001.
Full textAbstract:
The Metaphysical Society was founded in 1869 at the instigation of James Knowles, editor of the Contemporary Review and then of the Nineteenth Century, as a private dining and debate club that gathered together a latter-day clerisy. Building on the tradition of the Cambridge Apostles, the founding members elected talented men from across the Victorian intellectual spectrum: bishops, one Cardinal, philosophers, scientists, literary figures, and politicians. There were liberals and conservatives, empiricists and intuitionists, and Protestants, Catholics, and unbelievers. It included in its 62 members the prominent intellectual superstars of the period, such as T. H. Huxley; William Gladstone; Walter Bagehot; Henry Edward Manning; John Ruskin; and Alfred, Lord Tennyson. The members of the Society discussed the reality of miracles, the status of evolution, and the nature of ethics. This collection moves beyond Alan Willard Brown’s 1947 pioneering study of the Metaphysical Society by offering a more detailed analysis of its inner dynamics and its larger impact outside the dining room at the Grosvenor Hotel. It casts light on many of the colourful figures that joined the Society and also examines, with fresh eyes, the major concepts that informed the papers presented at Society meetings. By discussing groups, important individuals, and underlying concepts, the chapters contribute to a rich, new picture of Victorian intellectual life during the 1870s, a period when intellectuals were wondering how, and what, to believe in a time of social change, spiritual crisis, and scientific progress.
2
Pattison, George. A Metaphysics of Love. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.001.0001.
Full textAbstract:
The book is the third and final part of a philosophy of Christian life. The first part applied a phenomenological approach to the literature of the devout life tradition, focussing on the feeling of being drawn to devotion to God; the second part examined what happens when this feeling is interpreted as a call or vocation. At its heart, this is the call to love that is made explicit in the Christian love-commandment but is shown to be implied every time human beings address each other in speech. A metaphysics of love explores the conditions for the possibility of such a call to love. Taking into account contemporary critiques of metaphysics, Dante’s vision of ‘the love that moves the sun and other stars’ challenges us to account for the mutual entwining of human and cosmic love and of being/God and beings/creatures in love. Conditions for the possibility of love are shown to include language, time, and social forms that mediate between immediate individual existence and society as a whole. Faced with the history of human malevolence, love also supposes the possibility of a new beginning, which Christianity sees in the Incarnation, manifest as forgiveness. Where existential phenomenology sees death as definitive of human existence, Christianity finds life’s true measure in love. Thus understood, love reveals the truth of being.
3
Disley, Liz. Hegel, Autonomy, and Community. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778165.003.0013.
Full textAbstract:
By means of an analysis of Hegelian and Hegelian-inspired notions of aspects of communal ethical life, this chapter aims to demonstrate that, far from requiring a non-metaphysical (version of) Hegel, his concept of an ethical community rests on his concepts of consciousness and self-consciousness from the beginnings of his system. It begins by describing the Hegelian account of intersubjectivity that demonstrates the incomplete, changing, and vulnerable nature of Hegelian personhood. It goes on to discuss the Hegelian view of autonomy as seen in the account of civil society in the Philosophy of Right. Finally, it examines further the tension between these accounts and how they interact with the relationship between Hegel’s method and its practical corollaries.
4
LeBuffe, Michael. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190845803.003.0006.
Full textAbstract:
Spinoza’s uses of reason are systematically connected. In metaphysics, reason is an explanation, and each thing is, like God, its own explanation. In human minds, ideas of reason are, in the first instance, ideas of what is common to all singular things. They are powerful ideas and a kind of knowledge. In morality, the commands of reason draw upon both these senses of reason. They derive their authority from the self-explanatory nature of God, and their strong motivational power is that of ideas of reason. Finally, in political philosophy, the peculiar motivating power of ideas of reason is a source of cooperation in society. A psychologically similar kind of idea—the idea of a miracle—is highly irrational. Because we all possess ideas of reason, however, Spinoza can envision a society that remains stable even as many citizens progress from irrational to more fully rational sources of motivation.
5
Lu, Zongli. When Buddhism Meets the Chen-Wei Prophetic and Apocryphal Discourse. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0006.
Full textAbstract:
As Buddhism was a new religion introduced to a foreign society and culture, Buddhist doctrines and religious and philosophical concepts had to be translated and transmitted through a set of the indigenous linguistic, conceptual, and metaphoric discourses of the time. The majority of followers of the new religion would welcome and perceive this set of religious concepts only within their own mindsets that had focused on homegrown religious beliefs and cultural traditions. Many historians of Chinese Buddhism have pointed out that Confucianism, Daoism, Metaphysical Learning, and other indigenous cultural traditions contributed significantly to the acculturation of Buddhism in early medieval China. This chapter argues that a less discussed religious discourse, the learning of the chen (讖) prophecy and wei apocrypha (weishu 緯書), also played a notable role in the process of translating and converting Buddhist scriptures and notions into “Chinese” Buddhism during early medieval China.
6
Roulin, Jean-Marie. François-René de Chateaubriand. Edited by Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.3.
Full textAbstract:
Chateaubriand’s seminal debate with de Staël at the dawn of the nineteenth century around perceptions of literary history and the orientations of modern literature was largely focused on what aspects of this Enlightenment legacy should be retained or rejected. A contemporary of Germaine de Staël and Benjamin Constant, Chateaubriand was marked, like them, by the experience of the French Revolution. This sets him apart from the Romantics of the ‘battle ofHernani’ (1830), for whom the Revolution was a pre-existing narrative. For Chateaubriand’s generation the Revolution was crucial, posing ontological, political, and metaphysical questions—how could that ‘river of blood’ be crossed, to borrow one of his recurrent metaphors? What should the new literature be like, and for what type of society in revolutionized France? Chateaubriand’s Romanticism was first of all an answer to these questions, an elegiac adieu to a past forever lost and an uneasy questioning of the future.
7
Forster, Michael N. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199588367.003.0001.
Full textAbstract:
This introduction discusses Herder’s intellectual biography, his philosophical style, and his general program in philosophy. His philosophical style comprises a number of features that have tended to be misunderstood, thereby leading to depreciation of his thought, including a seriously motivated assimilation of his writing to speech; a principled opposition to systematizing; and a skeptically inspired method of arguing on opposing sides of issues. His general philosophical program, inspired by the pre-critical Kant and driven by a concern to make philosophy useful, includes a skeptical rejection of metaphysics in favor of empirical inquiry (into human society and nature) and a rejection of cognitivism in ethics in favor of sentimentalism together with a closely related project of moral pedagogy.
8
Della Rocca, Michael. Introduction. Edited by Michael Della Rocca. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780195335828.013.27.
Full textAbstract:
This introduction describes the relative neglect, until very recently, of Spinoza’s philosophy in Anglo-American circles. The resurgence of interest in Spinoza is tied to several factors, including the revival of metaphysics since the 1970s and the newfound fascination with the so-called Radical Enlightenment, of which Spinoza has come to be seen as the leading figure. The themes in Spinoza’s philosophy that are central to this renaissance and that are the focus of many of the chapters in this volume include Spinoza’s extreme rationalism, which is structured around the Principle of Sufficient Reason; his naturalism, according to which everything—including human beings—follows the same general laws; and the ways in which political and religious structures can be formed so as to maintain a stable society.
9
Thagard, Paul. Natural Philosophy. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190678739.001.0001.
Full textAbstract:
Philosophy is the attempt to answer general questions about the nature of knowledge, reality, and values. Natural philosophy draws heavily on the sciences and finds no room for supernatural entities such as souls, gods, and possible worlds. Paul Thagard develops interconnected theories of knowledge, reality, morality, justice, meaning, and the arts. He uses new theories of brain mechanisms and social interactions to forge original accounts of the traditional branches of philosophy, including epistemology, metaphysics, ethics, and aesthetics. Rather than reducing the humanities to the sciences, this book displays fertile interconnections that show that philosophical questions and artistic practices can be much better understood by considering how human brains operate and interact in social contexts. The sciences and the humanities are interdependent, because both the natural and social sciences cannot avoid questions about methods and values that are primarily the province of philosophy. Rather than diminish philosophy, the goal of this book is to show its importance for diverse human enterprises, including science, politics, the arts, and everyday life. Natural philosophy draws on the sciences to dramatically increase understanding of fundamental issues concerning mind, meaning, and morality. This book belongs to a trio that includes Brain–Mind: From Neurons to Consciousness and Creativity and Mind–Society: From Brains to Social Sciences and Professions. They can be read independently, but together they make up a Treatise on Mind and Society that provides a unified and comprehensive treatment of the cognitive sciences, social sciences, professions, and humanities.
10
Dutton, Denis. Aesthetics and Evolutionary Psychology. Edited by Jerrold Levinson. Oxford University Press, 2009. http://dx.doi.org/10.1093/oxfordhb/9780199279456.003.0041.
Full textAbstract:
The applications of the science of psychology to our understanding of the origins and nature of art is not a recent phenomenon; in fact, it is as old as the Greeks. Plato wrote of art not only from the standpoint of metaphysics, but also in terms of the psychic, especially emotional, dangers that art posed to individuals and society. It was Plato's psychology of art that resulted in his famous requirements in The Republic for social control of the forms and contents of art. Aristotle, on the other hand, approached the arts as philosopher more comfortably at home in experiencing the arts; his writings are to that extent more dispassionately descriptive of the psychological features he viewed as universal in what we would call ‘aesthetic experience’. Although Plato and Aristotle both described the arts in terms of generalizations implicitly applicable to all cultures, it was Aristotle who most self-consciously tied his art theory to a general psychology.
11
Gillis, David. Reading Maimonides' Mishneh Torah. Liverpool University Press, 2014. http://dx.doi.org/10.3828/liverpool/9781906764067.001.0001.
Full textAbstract:
This book demonstrates that the Mishneh torah, Maimonides' code of Jewish law, has the structure of a microcosm. Through this symbolic form, Maimonides presents the law as designed to perfect the individual and society by shaping them in the image of the divinely created cosmic order. The commandments of the law thereby bring human beings closer to fulfilling their ultimate purpose, knowledge of God. This symbolism turns the Mishneh torah into an object of contemplation that itself communicates such knowledge. In short, it is a work of art. The book unpacks the metaphysical and cosmological underpinnings of Maimonides' scheme of organization, allowing the reader to understand the Mishneh torah's artistic dimension and to appreciate its power. Moreover, as the book makes clear, uncovering this dimension casts new light on one of the great cruxes of Maimonides studies: the relationship of the Mishneh torah to his philosophical treatise The Guide of the Perplexed. A fundamental unity is revealed between Maimonides the codifier and Maimonides the philosopher that has not been fully appreciated hitherto. Maimonides' artistry in composition is repeatedly shown to serve his aims in persuading us of the coherence and wisdom of the halakhic system. The book sets in high relief the humane and transcendental purposes and methods of halakhah as Maimonides conceived of it, in an argument that is sure-footed and convincing.
12
LeBuffe, Michael. Spinoza on Reason. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190845803.001.0001.
Full textAbstract:
In metaphysics, Spinoza associates reasons with causes or explanations. He contends that there is a reason for whatever exists and whatever does not exist. In his account of the human mind, Spinoza makes reason a peculiarly powerful kind of idea and the only source of our knowledge of objects in experience. In his moral theory, Spinoza introduces dictates of reason, which are action-guiding prescriptions. In politics, Spinoza suggests that reason, with religion, motivates cooperation in society. Reason shapes Spinoza’s philosophy, and central debates about Spinoza—including his place in the history of philosophy and in the European Enlightenment—turn upon our understanding of these claims. Spinoza on Reason starts with striking claims in each of these areas drawn from Spinoza’s two great works, the Ethics and the Theological Political Treatise; the book takes each characterization of reason on its own terms, explaining the claims and their historical context. While acknowledging the striking variety of reason’s roles, this work emphasizes the extent to which these different doctrines build upon one another. The result is a rich understanding of the meaning and function of each claim and, in the book’s conclusion, a detailed and accurate account of the contribution of reason to the systematic coherence of Spinoza’s philosophy.
13
Franco, Chiara de. The Media and Postmodern Conflict. Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.339.
Full textAbstract:
Contemporary conflicts and warfare are invariably connected to some recurrent elements: globalization; the decline of the State; the emergence of transnational relations, both cultural and economic; late capitalism; post-industrialism; the end of ideologies and metaphysics; and the rise of the “society of spectacle” and the information age. These elements are all generally recognized as being the distinctive characteristics of postmodernity. The media plays an important role in understanding conflict dynamics and in illuminating some characteristics of postmodern conflict. The literature on the relationship between the media and conflict develops concepts and theories which are essential for understanding the role of the media in the evolution and conduct of contemporary conflicts. This literature focuses on two different aspects: firstly, the specific activities of the mass media, i.e. the media coverage of conflicts, and secondly, the interaction between the media and the political and military decision-making processes. Following either the powerful media paradigm or the limited effects hypothesis, these works develop in the same period very different concepts like propaganda and the CNN effect. It is important to keep in mind that these concepts are the result of an attempt to clarify the existing conceptualization of the role of the media in present conflicts and do not represent consolidated categories as such.
14
Kling, Sheri D. Avoiding a Fatal Error: Extending Whitehead’s Symbolism Beyond Language. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0008.
Full textAbstract:
Typically, discussion of Whitehead’s modes of perception and symbolic reference are limited to the perception of sense-data and the use and interpretation of language as symbolic, but Whitehead’s thought can be connected to the imaginal realm of art, dream symbols, and archetypes when he argues that broadening our definition of perception beyond solely sense perception ‘can be of no importance unless we can detect occasions of experience exhibiting modes of functioning which fall within its wider scope. If we discover such instances of non-sensuous perception, then the tacit identification of perception with sense-perception must be a fatal error barring the advance of systematic metaphysics’ (AI 180). In order to avoid the ‘fatal error’ of limiting perception to strictly sense perception, this chapter argues that since Whitehead included aesthetic expression in his understanding of symbolism, and was open to non-sensory perception, Whitehead’s symbolism can be connected to that of Carl Jung to broaden and enrich the scholarship on symbolism, and that such an integration can positively influence human society’s intensity of experience and overall aliveness, vitality, and zest for life, especially when a practice of dream work is incorporated in this integration.
15
Ganeri, Jonardon, ed. The Oxford Handbook of Indian Philosophy. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199314621.001.0001.
Full textAbstract:
The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The chapters provide a synopsis of the liveliest areas of contemporary research and set new agendas for nascent directions of exploration. Each of the chapters provides compelling evidence that in the global exercise of human intellectual skills India, throughout its history, has been a hugely sophisticated and important presence, host to an astonishing range of exceptionally creative minds engaged in an extraordinary diversity of the most astute philosophical exploration conceivable. It spans philosophy of law, logic, politics, environment, and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, meta-ethics, and aesthetics, and meta-philosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin West, or the Islamic world.