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1
Helmut, Wautischer, ed. Ontology of consciousness: Percipient action. Cambridge, Mass: MIT Press, 2007.
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2
Trypuz, Robert. Formal ontology of action: A unifying approach. Lublin: Wydawn. KUL, 2008.
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Action and agent. Helsinki: Societas Philosophica Fennica, 2001.
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Świeżyński, Adam. Ontology of miracle: Supernaturality, God's action and system approach towards the ontology of miracle. Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, 2012.
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Baltzer, Ulrich. Gemeinschaftshandeln: Ontologische Grundlagen einer Ethik sozialen Handelns. Freiburg [im Breisgau]: K. Alber, 1999.
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Der Mythos des Singulären: Eine Untersuchung zur Struktur kollektiven Handelns. Paderborn: Mentis, 2011.
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Seddig-Raufie, Djamila. Proposed actions are no actions: Re-modeling an ontology design pattern with a realist top-level ontology. Freiburg: Universität, 2012.
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Cornati, Dario. L' ontologia implicita nell'"Action" (1893) di Maurice Blondel. Roma: Pontificio seminario lombardo, 1998.
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Wautischer, Helmut. Ontology of Consciousness: Percipient Action. MIT Press, 2008.
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Robert A. F. Thurman (Foreword) y Helmut Wautischer (Editor), eds. Ontology of Consciousness: Percipient Action (Bradford Books). The MIT Press, 2008.
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Robert A. F. Thurman (Foreword) y Helmut Wautischer (Editor), eds. Ontology of Consciousness: Percipient Action (Bradford Books). The MIT Press, 2008.
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12
Tooley, Michael. Causes, Laws, and Ontology. Editado por Helen Beebee, Christopher Hitchcock y Peter Menzies. Oxford University Press, 2010. http://dx.doi.org/10.1093/oxfordhb/9780199279739.003.0019.
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Different approaches to causation often diverge very significantly on ontological issues, in the case of both causal laws, and causal relations between states of affairs. This article sets out the main alternatives with regard to each. Causal concepts have surely been present from the time that language began, since the vast majority of action verbs involve the idea of causally affecting something. Thus, in the case of transitive verbs describing physical actions, there is the idea of causally affecting something external to one — one finds food, builds a shelter, sows seed, catches fish, and so on — while in the case of intransitive verbs describing physical actions, it is very plausible that they involve the idea of causally affecting one's own body — as one walks, runs, jumps, hunts, and so on.
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Mind's Construction: The Ontology of Mind and Mental Action. Oxford University Press, 2013.
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Soteriou, Matthew. Mind's Construction: The Ontology of Mind and Mental Action. Oxford University Press, 2013.
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Soteriou, Matthew. Mind's Construction: The Ontology of Mind and Mental Action. Oxford University Press, 2015.
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Mind's Construction: The Ontology of Mind and Mental Action. Oxford University Press, Incorporated, 2013.
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Luft, Sebastian y Ruth Hagengruber. Women Phenomenologists on Social Ontology: We-Experiences, Communal Life, and Joint Action. Springer, 2018.
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Luft, Sebastian y Ruth Hagengruber. Women Phenomenologists on Social Ontology: We-Experiences, Communal Life, and Joint Action. Springer, 2019.
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19
Barth's ethics of prayer: A study in moral ontology and action. Ottawa: Library and Archives Canada, 2005.
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Lorino, Philippe. Trans-action. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198753216.003.0005.
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What makes action or meaning social or organizational? How is the social dimension maintained through changing situations? In trying to answer such questions, much of the organization literature oscillates between individualism and holism, or tries to relate two so-called “levels”—the “micro” level of local action and the “macro” level of social structures. The pragmatists reject such dualist deadlocks. They propose a view of sociality as an ongoing process rather than a state. Actors, far from being individuals engaging in socialization processes, are continuously constructing themselves in the very movement of addressing others. This chapter presents the static view of sociality as shared mental or artificial representations. In light of a few examples, it stresses the limits of sharedness approaches and presents the dialogical view of sociality developed by the pragmatist authors, leading to the theory of trans-action, a situated and mediated framework, referring to a relational ontology that fuses temporality and sociality.
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Clearing a Space for Human Action: Ethical Ontology in the Theology of Karl Barth. Peter Lang Publishing, 2003.
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Spencer, Archibald James. Clearing a space for human action: Towards an ethical ontology in the early theology of Karl Barth. Toronto, Ont, 1999.
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Gesellschaftlicher Zusammenhalt--in Frage gestellt: Beiträge zur sozialethischen Orientierung von : Liliane Voyé, Hans Ruh, Hans-Balz Peter, Pierre Bühler, Jean-Michel Belorgey. Bern: Institut für Sozialethik des SEK, 1998.
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Ontology of Consciousness Percipient Action Edited by Helmut Wautischer A Bradford Book - 2008 The MIT Press - Cambridge, Massachusetts - London, England. The MIT Press - Cambridge, Massachusetts - London, England, 2008.
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25
Croasmun, Matthew. Conclusions. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190277987.003.0007.
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The conclusion considers multiple constructive, theological vistas opened up by the analysis offered in the rest of the book. A provisional analysis of the “Market” as an emergent mythological person is sketched. Various trajectories for constructive hamartiology are explored. The ontology of mythological persons is described in terms of Hartshorne’s dipolar theism; Sin as a false deity can be understood as having only a consequent, and not an antecedent, nature. It is proposed that this multilevel approach to sin can help facilitate ecumenical work against sin in our cities, providing a framework in which we can value ecclesial actions that target each of the three levels of Sin’s dominion—personal discipleship, social action, and ministries of deliverance—and theorize the interactions between these various interventions.
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Heylighen, Francis y Shima Beigi. Mind Outside Brain. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198801764.003.0005.
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We approach the problem of the extended mind from a radically non-dualist perspective. The separation between mind and matter is an artifact of the mechanistic worldview, which leaves no room for mental phenomena such as agency, intentionality, or experience. We propose to replace it by an action ontology, which conceives mind and matter as aspects of the same network of processes. By adopting the intentional stance, we interpret the catalysts of elementary reactions as agents exhibiting desires, intentions, and sensations. Autopoietic networks of reactions constitute more complex super-agents, which exhibit memory, deliberation and sense-making. In the case of social networks, individual agents coordinate their actions via the propagation of challenges. The distributed cognition that emerges cannot be situated in any individual brain. This non-dualist, holistic view extends and operationalizes process metaphysics and Eastern philosophies. It is supported by both mindfulness experiences and mathematical models of action, self-organization, and cognition.
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Abraham, William J. Entering the Whirlwind. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198786504.003.0002.
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In the 1960s, Langdon Gilkey raised several philosophical issues regarding divine action in his paper “Cosmology, Ontology, and the Travail of Biblical Language.” This chapter engages Gilkey’s paper, and argues that philosophy can be applied to the initial efforts to deal with divine action in the debate which erupted in the wake of the Biblical Theology Movement that followed Gilkey’s paper. Enthusiastic advocates of divine action in the movement were attacked for failing to attend to the full range of divine action. This chapter indicates how and why efforts to develop a robust vision of divine action in the Biblical Theology Movement fell apart. The author focuses on the specific difficulties in the Biblical Theology Movement with respect to its claims about divine action, and positions this debate in a way that highlights the broad range of divine activity that anyone interested in divine action must attend to going forward.
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Olsen, Bjørnar. In Defense of Things: Archaeology and the Ontology of Objects. Rowman & Littlefield Publishers, Incorporated, 2013.
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Jackson, Patrick Thaddeus. What is Theory? Oxford University Press, 2018. http://dx.doi.org/10.1093/acrefore/9780190846626.013.361.
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The concept of theory takes part in a conceptual network occupied by some of the most common subjects of European Enlightenment, such as “science” and “reason.” Generally speaking, a theory is a rational type of abstract or generalizing thinking, or the results of such thinking. Theories drive the exercise of finding facts rather than of reaching goals. To formulate a theory, or to “theorize,” is to assert something of a privileged epistemic status, manifested in the traditional scholarly hierarchy between theorists and those who merely labor among the empirical weeds. In so doing, a theory provides a fixed point upon which analysis can be founded and action can be performed. Scholar and author Kenneth W. Thompson describes a nexus of relations between and among three different senses of the word “theory:” normative theory, a “general theory of politics,” and the set of assumptions on the basis of which a given actor is acting. These three types of theory are somehow paralleled by Marysia Zalewski’s triad of theory as “tool,” theory as “critique,” and theory as “everyday practice.” While Thompson’s and Zalewski’s interpretations of theory are each inherently consistent, both signal a different philosophical ontology. Thompson’s viewpoint is dualist, presuming the existence of a mind-independent world to which knowledge refers; while Zalewski’s is more of a monist, rejecting the mind/world dichotomy in favor of a more complex interrelationship between observers and their objects of study.
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Williams, Donald C. The Bugbear of Fate. Editado por A. R. J. Fisher. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810384.003.0013.
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This chapter begins with a critique of David Lewis’s ontology of concrete possible worlds. One argument that has been given in support of such an ontology is that possible worlds are needed to uphold our best analysis of counterfactuals. In response to this argument it is objected that we do not need to postulate possible worlds as truthmakers for counterfactuals. It is further argued that Lewis’s ontology of concrete possible worlds leads to set-theoretic-like paradoxes, and that it fails to explain our motivation to eradicate evil in our world. Nelson Pike’s argument that if God exists our actions are fated is rejected, and Peter Geach’s argument that if time travel is possible we can change the past is refuted. These responses to Pike and Geach constitute a further defense of the pure manifold theory of time.
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Healey, Richard. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198714057.003.0014.
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Quantum theory does not describe the world and so contributes little to natural philosophy: it implies neither that a particle can be in two places at once, that a cat can be neither dead nor alive, that there is instantaneous action at a distance, nor that our observations create the world they reveal. Quantum entanglement does not say that the world is radically holist or non-separable, that the world is indeterministic or deterministic, that mind influences matter, or that consciousness plays a special role in the natural world. But the theory does have lessons to teach about how philosophy should approach topics including causation, probability, laws, composition, and ontology that traditionally fall within metaphysics. Here the quantum revolution reinforces the pragmatist lesson that such topics are best approached by asking why agents like us should have developed the concepts we have when physically situated in a world like this.
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Audi, Robert. Moral Perception Defended. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198786054.003.0004.
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This chapter extends Robert Audi's theory of moral perception and answers some objections from the literature. It distinguishes the perceptible from the perceptual; develops a structural analogy between perception and action; explains how moral perception can be causal; clarifies respects in which moral perception is representational; and indicates how it can ground moral knowledge. The presentational character of moral perception is described, particularly the phenomenological integration between moral sensibility and non-moral perception of the natural properties that ground moral properties. The question whether moral perception is inferential is approached by clarifying the notion of inference and pursuing an analogy between moral perception and perception of emotion. Aesthetic perception is also considered as instructively analogous to moral perception. The final sections explore cognitive penetration in relation to moral perception, conceptual and developmental aspects of moral perception, and the latitude Audi’s account of it allows in the epistemology and ontology of ethics.
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Swanton, Christine. Virtue Ethics, Thick Concepts, and Paradoxes of Beneficence. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190648879.003.0003.
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Reasons of beneficence are at the core of ethics and also of many of its paradoxes. What is needed for their resolution is an appreciation of the distinctive nature of what has been called the logos of ethics; an openness to a practical reality of notably reasons. That openness constitutes the mode of being of that reality and thereby its ontology. I propose a virtue ethical understanding of the logos of ethics. Here the thick virtue and vice concepts are central. This conception of the ethical provides a stark contrast to the narrowness and thinness of the “moral” as traditionally conceived. After outlining the basic theoretical position—the chapter deploys the view to resolve paradoxes of beneficence. These are the paradox of supererogation, the “It Makes No Difference” Paradox (e.g., that of pooled beneficence), and that of the underdetermination by reasons for action (e.g., of what charity to support).
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Koslicki, Kathrin. Artifacts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823803.003.0009.
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This chapter continues the examination of the special features of artifacts by discussing their place within existing essentialist and anti-essentialist frameworks. It will be argued that prominent essentialist treatments of artifacts, such as those proposed by Amie Thomasson, Simon Evnine, and Lynne Rudder Baker, are susceptible to the concern that they exaggerate the creative and discriminating power of human intentions. Existing anti-essentialist frameworks, however, tend to trace the ascriptions of modal features to objects back to our semantic, inferential, or explanatory practices and are therefore also not particularly well suited to capture the primarily practical and action-based orientation of our engagement with the realm of artifacts. For the time being, the special case of artifacts eludes an entirely satisfactory treatment and must await the further development and refinement of suitable essentialist and anti-essentialist frameworks before the status of artifacts within a hylomorphic ontology can be fully resolved.
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Khader, Serene J. Toward a Decolonial Feminist Universalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664190.003.0002.
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This chapter distinguishes the features that make certain feminisms complicit in imperialism from universalism and develops a nonideal universalist position that is simultaneously feminist and anti-imperialist. Characteristic of imperialism-complicit missionary feminisms are commitments to ethnocentrism, justice monism, idealization, and what this chapter calls “moralism.” Ethnocentric justice monism is the view that gender justice can only be actualized within one set of (Western) cultural forms. Idealization and moralism involve the adoption of a false social ontology according to which the West’s ostensible superiority comes from endogenous cultural factors, the West represents the desired future of all societies, and Western action is driven by concern with justice. In contrast, nonideal universalists hold that feminism is opposition to sexist oppression and recognize that transnational feminist praxis is a justice-enhancing project. Justice-enhancing projects are not monist about justice, and they recognize the practical character of judgments about what will aid transitions out of nonideal conditions.
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Heil, John. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796299.003.0001.
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After a brief discussion of E. J. Lowe’s significance for the philosophical community generally and for the author personally, three of Lowe’s most carefully developed metaphysical themes are introduced: the four-category ontology, Lowe’s characterization of metaphysics as the science of essence, and Lowe’s conception of persons as partless ‘subjects of experience’ capable of free actions. The suggestion is that Lowe’s positions on these, and other, topics, far from being settled once and for all, were evolving in interesting ways until his untimely death in 2014. The introduction concludes with a few words about each of the chapters that follow.
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Harvey, Ramon. Transcendent God, Rational World. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474451642.001.0001.
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This book is a constructive theological work that builds on the Māturīdī tradition of kalām, which is one of the main schools of Sunnī theology in Islam. It advances scholarship in three main respects. First, it provides a detailed treatment of the system of Abū Manṣūr al-Māturīdī (d. 333/944), a Ḥanafī theologian from Samarqand. This includes discussion of his epistemology, ontology, natural theology, and his treatment of the divine nature and several key attributes: omniscience, wisdom, creative action and speech. Second, the book analyses the development of the Māturīdī tradition after the lifetime of al-Māturīdī and into the classical period. There is a focus on unearthing underappreciated material from his immediate successors in Samarqand, as well as explaining the changes that emerge in the classical school, especially through its dialogue with Ashʿarism. Third, the book draws on the resources of the Māturīdī tradition to develop an original contemporary Islamic theology. This aspect pays special attention to the phenomenological tradition founded by Edmund Husserl, and to contemporary analytic philosophy of religion and Christian philosophical theology. The result is a unique proposal for a renewed Islamic theology that seeks a creative synthesis between the premodern Islamic tradition and elements of modern thought.
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Santos, Milton. The Nature of Space. Traducido por Brenda Baletti. Duke University Press, 2021. http://dx.doi.org/10.1215/9781478021704.
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In The Nature of Space, pioneering Afro-Brazilian geographer Milton Santos attends to globalization writ large and how local and global orders intersect in the construction of space. Santos offers a theory of human space based on relationships between time and ontology. He argues that when geographers consider the inseparability of time and space, they can then transcend fragmented realities and partial truths without trying to theorize their way around them. Based on these premises, Santos examines the role of space, which he defines as indissoluble systems of objects and systems of actions in social processes, while providing a geographic contribution to the production of a critical social theory.
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Pouliot, Vincent. Teaching International Political Sociology. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.311.
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Teaching international political sociology (IPS) is intellectually rewarding yet pedagogically challenging. In the conventional International Relations (IR) curriculum, IPS students have to set aside many of the premises, notions, and models they learned in introductory classes, such as assumptions of instrumental rationality and canonical standards of positivist methodology. Once problematized, these traditional starting points in IR are replaced with a number of new dispositions, some of which are counterintuitive, that allow students to take a fresh look at world politics. In the process, IPS opens many more questions than it provides clear-cut answers, making the approach look very destabilizing for students. The objective of teaching IPS is to sow the seeds of three key dispositions inside students’ minds. First, students must appreciate the fact that social life consists primarily of relations that make the whole bigger than the parts. Second, they must be aware that social action is infused with meanings upon which both cooperative and conflictual relations hinge. Third, they have to develop a degree of reflexivity in order to realize that social science is a social practice just like others, where agents enter in various relations and struggle over the meanings of the world. There are four primary methods of teaching IPS, each with its own merits and limits: induction, ontology, historiography, and classics.
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Swanton, Christine. Target Centred Virtue Ethics. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861676.001.0001.
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Virtue ethics in its contemporary manifestation is dominated by neo-Aristotelian virtue ethics primarily developed by Rosalind Hursthouse. This version of eudaimonistic virtue ethics was groundbreaking but by now has been subject to considerable critical attention. The time is ripe for new developments and alternatives. The target centred virtue ethics proposed in this book (TVE) is opposed to orthodox virtue ethics in two major ways. First, it rejects the ‘natural goodness’ metaphysics of neo-Aristotelian virtue ethics owed to Philippa Foot in favour of a ‘hermeneutic ontology’ of ethics inspired by the Continental tradition and McDowell. Second, it rejects the well-known ‘qualified agent’ account of right action made famous by Hursthouse in favour of a target-centred framework for assessing rightness of acts. The target-centred view, introduced in Virtue Ethics: A Pluralistic View (VEP), is much more developed in TVE with discussions of Dancy’s particularism, default reasons and thick concepts, codifiability, and its relation to the Doctrine of the mean (suitably interpreted). TVE retains the pluralism of VEP but develops it further in relation to a pluralistic account of practical reason. Besides the pluralism TVE develops other substantive positions including the view that target centred virtue ethics is developmental, suitably embedded in an environmental ethics of “dwelling”; and incorporates a concept of differentiated virtue to allow for roles, narrativity, cultural and historical location, and stage of life.
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Heinämaa, Sara. Ambiguity and Difference. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190275594.003.0006.
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The chapter studies the ethical dimensions of Beauvoir’s existentialism and Irigaray’s ontology of difference. It argues that Irigaray builds on one central but largely neglected result of Beauvoir’s moral philosophical argumentation: the claim that fundamentally sexual subordination constitutes an ethical problem that cannot be adequately solved merely through social reforms, political interventions, or theoretical reflections. By comparing Beauvoir’s concept of erotic generosity to Irigaray’s discussion of wonder and love, the chapter demonstrates that both philosophers conceive of male privilege as an ethical issue that must be worked out between individual women and men in their concrete encounters. The task is to reform and cultivate not just human behaviors, actions, beliefs and cognitions, but also one’s own emotions and desires.
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Putnam, Linda L. y Karen Lee Ashcraft. Gender and Organizational Paradox. Editado por Wendy K. Smith, Marianne W. Lewis, Paula Jarzabkowski y Ann Langley. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198754428.013.29.
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This chapter contrasts the modernist and postmodernist approaches to gender and organizational paradox, contradictions, and dialectics. Modernist scholarship highlights identity, visibility, and meritocracy paradoxes that treat gender as a dualism linked to double binds and inequality. Postmodern feminist research focuses on the doing or performing of gender that casts paradox as an opportunity to negotiate new identities and organizational forms. In this view, paradoxical tensions that stem from performing gender and diversity often lead to ambiguity, ambivalence, and dissonance that can create spaces for actions. The contrast of the two approaches shows how organizational paradox is not only indispensable to the product ion of gender and power but also to the ontology of organizations.
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Kaup, Monika. New Ecological Realisms. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474483094.001.0001.
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What is the singular reality of humanistic objects of study? New Ecological Realism argues that our contemporary moment after the exhaustion of postmodernism presents an unprecedented opportunity to pursue this question. It proposes that the answer is found in a new concept of the real that hinges on, instead of denying, context, organization and form. New Ecological Realism showcases a context-based concept of the real, arguing that new realisms of complex and embedded wholes, actor-networks, and ecologies, rather than old realisms of isolated parts and things, represent the most promising escape from the impasses of constructivism and positivism. To achieve this, this study devotes equal attention to literature and theory. By pairing post-apocalyptic novels by Margaret Atwood, José Saramago, Octavia Butler, and Cormac McCarthy with new realist theories, this study shows that, just as new realist theories can illuminate post-apocalyptic fiction, post-apocalyptic fiction also embeds new theories of the real. Reassessing the recent revival of interest in ontology in contemporary theory, this study brings together four contemporary theories that formulate context-based realisms: Bruno Latour’s actor-network theory; Chilean neurophenomenologists Humberto Maturana and Francisco Varela’s theories of autopoiesis and enactivism; German philosopher Markus Gabriel’s new ontology of fields of sense; French philosopher Jean-Luc Marion’s phenomenology of givenness and American philosopher Alphonso Lingis’s writings on passionate identification. Their shared emphasis on interconnectedness over individuation has gone unnoticed because these theories have never been considered together before.
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Healey, Richard. The Quantum Revolution in Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198714057.001.0001.
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Quantum theory launched a revolution in twentieth-century physics. But we have yet to appreciate the revolution’s significance for philosophy. Most studies of the conceptual foundations of quantum theory first try to interpret the theory—to say how the world could possibly be the way the theory says it is. But, though fundamental, quantum theory is enormously successful without describing the world in its own terms. When properly applied, models of quantum theory offer good advice on the significance and credibility of claims about the world expressed in other terms. This first of several philosophical lessons of the quantum revolution dissolves the quantum measurement problem. Pragmatist treatments of probability and causation show how quantum theory may be used to explain the non-localized correlations that have been thought to involve ‘spooky’ instantaneous action at a distance. Given environmental decoherence, a pragmatist inferentialist approach to content shows when talk of quantum probabilities is licensed, resolves any residual worries about whether a quantum measurement has a determinate outcome, and solves a dilemma about the ontology of a quantum field theory. This approach to meaning and reference also reveals the nature and limits of objective description in the light of quantum theory. While these pragmatist approaches to probability, causation, explanation, and content may be independently motivated by philosophical argument, their successful application here illustrates their practical importance in helping philosophers come to terms with the quantum revolution.
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Pakes, Anna. Choreography Invisible. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780199988211.001.0001.
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Focusing on Western theatre dance, Choreography Invisible explores the metaphysics of dances and choreographic works. It draws on a range of resources from analytic philosophy of art to develop the argument that dances are repeatable structures of action. The book also analyses the idea of the dance work in long-term historical perspective. Tracing different ways in which dances have been conceptualised across time, the book considers changing notions of authorship, fixity, persistence, and autonomy from the fifteenth century to the present day. The modern work-concept is interrogated, its relativity and contested status (particularly within contemporary dance practice) acknowledged. As the dance work disappears from contemporary discourse, what can be said about the kind of thing it is? Choreography Invisible considers the materials of dance making and the nature (and limits) of choreographic authorship. It explores issues of identity and persistence, including why distinct (and sometimes quite various) performances are still treated as performances of the same work. The book examines how dances survive through time and what it means for a dance work to be lost, considering the extent to which practices of dance reconstruction and reenactment can recuperate or reconstitute lost choreography. The focus here is dance, but the book addresses issues with wider implications for the metaphysics of art, including how the historical relativity of art practices should inflect analytic arguments about the nature of art works, and what place such works have within a broader ontology of human and natural worlds.
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Burazin, Luka, Kenneth Einar Himma y Corrado Roversi, eds. Law as an Artifact. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198821977.001.0001.
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In this volume leading scholars from both the continental and analytic schools examine how their respective theoretical positions relate to the artifactual nature of law. It offers a complete analysis of what the claim that law—and its units: legal systems, legal norms, and particular legal institutions—is an artifact, in fact, ontologically entails and what consequences, if any, this claim has for philosophical accounts of law. Examining the artifactual nature of law draws attention to the role that intention, function, and action play in the ontological structure of law, and how these attributes interact with rules. It puts the role of author and authorship at the center of its analysis of legal ontology, and widens the scope that functional analysis can legitimately have in legal theory, emphasizing how the content of law depends on how it is used. Furthermore, the appeal to artifacts brings to the fore questions about the significance of concepts for the existence of law, and makes available new tools for legal interpretation. The notion of artifactuality offers a starting point from which to approach the basic dilemma of whether it is meaningful to search for essential, necessary, and sufficient features of law, a question that in current legal theory is put when deciding what kind of enterprise legal theory is from a methodological point of view, namely whether it is descriptive or prescriptive. This volume unearths insights and observations of value to all those looking to deepen their understanding of how the law is understood and experienced.
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de Jonge, Carien y Gail Whiteman. Arne Naess (1912–2009). Editado por Jenny Helin, Tor Hernes, Daniel Hjorth y Robin Holt. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199669356.013.0027.
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Arne Naess, a Norwegian philosopher known for his work on semantics and philosophy of science, was committed to Gandhian, non-violent enquiry. As an ecophilosopher and the father of the deep ecology movement, he developed a philosophical system termed ecosophy. According to Naess, the path to understanding lies in an interconnected set of active processes, which include cognitive and emotive components and involve a widening and maturing of the self, which he termed self-realization!. This chapter examines the building blocks of Naess’ ecosophy and its relevance to process philosophy in organization studies. It also discusses four of his key philosophical insights: self-realization, relationalism, gestalt ontology/perception, and the genesis of the Place-person. The chapter concludes by considering how Naess’ work contributes unique insights to a process theory of organizing.
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Bucher, Taina. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190493028.003.0007.
Texto completoResumen
When conceptualizing the power and politics of algorithms it is important to blend an understanding of their material substrates with an understanding of the multiple ways of perceiving, feeling, acting, and knowing which congeal around algorithms as an object of social concern. The concluding chapter revisits some of the key questions of the book and looks at how algorithmic power and politics can be understood if power and politics are not necessarily about imposing force from above. The chapter serves to summarize the key contributions of the book in terms of: (1) providing an understanding of algorithms that is not committed to one ontological position, but instead sees algorithms in terms of a multiple and variable ontology, (2) helping to identify forms of algorithmic power and politics and (3) offering a theoretical framework for the kinds of work that algorithms do and the landscapes they help to generate.
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Frost, Samantha. Challenging the Human X Environment Framework. Editado por Teena Gabrielson, Cheryl Hall, John M. Meyer y David Schlosberg. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199685271.013.36.
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Challenges to the idea of the human raised in posthumanist inquiry present both problems and opportunities for understanding and organizing an environmental politics able to transform environmental degradation and address global climate change. This essay explains how arguments about human embodiment, symbiosis, and human embeddedness in social and material habitats have led to a reconceptualization of the human as well as the environment. Next, the essay elaborates two specific approaches—actor network theory and object-oriented ontology—through which the conceptual diminution or displacement of the human elucidates how activities in our daily lives ramify into environmental degradation and global climate change. It explains how the enormity of these problems makes it difficult to imagine how to redress them politically, leading to political apathy, and it makes some tentative proposals about how to overcome these difficulties.
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Spannaus, Nathan. Theology in Central Asia. Editado por Sabine Schmidtke. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.020.
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Despite its image as a cultural and intellectual backwater in later centuries, the scholarly environment in Central Asia, primarily in Bukhara and Samarqand, remained vibrant and active into the twentieth century. Theology was an important part of that environment, and this chapter addresses the evolution of the Sunni, Maturidikalāmtradition in Central Asia in the post-classical period (fifteenth to nineteenth centuries). Following earlier developments made by scholars such as Ibn Sīnā (Avicenna), Ibn ‘Arabī, and Taftāzānī, questions of ontology and metaphysics, such as God’s status as the Necessary of Existence, became central for Sunnikalāmin the region. Central Asianmutakallimūnincorporated ideas from a number of sources, including these earlier scholars, as well as the Shirazi philosophical school and Ahmad Sirhindī’s Sufi reformism, to form a refined discourse for sophisticated theological reasoning. Debates over issues such as the status of God’s attributes and the nature of mundane existence flourished in public disputations and commentaries and supercommentaries on important works of theology, up until the modern era.