Bibliografías temáticas / Life (Philosophy, Social)

Literatura académica sobre el tema "Life (Philosophy, Social)"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Life (Philosophy, Social)"

Khasanov, Otabek A. "PHILOSOPHY OF PUBLIC ADMINISTRATION". Frontline Social Sciences and History Journal 02, n.º 12 (1 de diciembre de 2022): 13–20. http://dx.doi.org/10.37547/social-fsshj-02-12-02.

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This article discusses philosophy of public administration. It must be recognized that the goals of the development strategy of New Uzbekistan serve the development of all spheres of state and community life. But what is the reason why the construction of a society and a people-friendly state with priority of human value is defined as the first priority of the development strategy? Because the effectiveness of our activities in the remaining six directions will directly depend on pro-people policy and pro-people management. In other words, the populist Strategy cannot be implemented without populist leaders. This requires raising the public service to a new level.

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Lumsden, Simon. "Community in Hegel’s Social Philosophy". Hegel Bulletin 41, n.º 2 (27 de junio de 2017): 177–201. http://dx.doi.org/10.1017/hgl.2017.12.

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AbstractIn the Philosophy of Right Hegel argues that modern life has produced an individualized freedom that conflicts with the communal forms of life constitutive of Greek ethical life. This individualized freedom is fundamentally unsatisfactory, but it is in modernity seemingly resolved into a more adequate form of social freedom in the family, aspects of civil society, and ultimately the state. This article examines whether Hegel’s state can function as a community and by so doing satisfy the need for a substantial ethical life that runs through Hegel’s social thought. The article also examines why Hegel does not provide a detailed analysis of community, as a distinct sphere between the private and the public political sphere in the Philosophy of Right, and why it is not a key platform of his social freedom.

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Blake, Sarah H. "Pliny and the Social Life of Philosophy". Phoenix 72, n.º 3-4 (2018): 338–54. http://dx.doi.org/10.1353/phx.2018.0001.

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Blake. "Pliny and the Social Life of Philosophy". Phoenix 72, n.º 3/4 (2018): 338. http://dx.doi.org/10.7834/phoenix.72.3-4.0338.

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이규성. "A Feeling and Transformation of Life in Modern Philosophy of Korea - historical social philosophy, Philosophy of Life -". JOURNAL OF ASIAN PHILOSOPHY IN KOREA ll, n.º 34 (diciembre de 2010): 133–89. http://dx.doi.org/10.19065/japk..34.201012.133.

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Darenskiy, Vitaliy. "D.A. Khomyakov’s Social Philosophy". Almanac “Essays on Conservatism” 2 (15 de agosto de 2023): 195–208. http://dx.doi.org/10.24030/24092517-2023-0-2-195-208.

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In the article the author examines the social philosophy of D.A. Khomyakov, which is a theoretical explication of the “Orthodoxy. Autocracy. Nationality” formula. The author shows that in this formula Orthodoxy is interpreted not only as a system of dogmas, canons and traditions, but as an integral worldview of the people, formed by this system for many centuries. Accordingly, nationality and autocracy are not something external to Orthodoxy, but constitutes the forms of its concrete historical embodiment in the life of the people. Such understanding of “Uvarov’s formula” gives it a universal meaning, not tied to a specifi c era, but indicating the “ideal” principles of the life of Orthodox people, which cannot always be realized, but are a kind of “canon” of the historical existence of Russia. Proceeding form this, D.A. Khomyakov gives an Orthodox interpretation of a number of “issues” of modernity: about the social system, culture, science, feminism, etc.

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Porteous, J. "Humor and Social Life". Philosophy East and West 39, n.º 3 (julio de 1989): 279. http://dx.doi.org/10.2307/1399449.

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Aliaiev, G. E. y A. S. Tsygankov. "SIMON L. FRANK: LIFE AND DOCTRINE". RUDN Journal of Philosophy 23, n.º 2 (15 de diciembre de 2019): 172–91. http://dx.doi.org/10.22363/2313-2302-2019-23-2-172-191.

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The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism.

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Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy". Missiology: An International Review 16, n.º 2 (abril de 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.

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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.

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Takho-Godi, Elena A. "“Philosophy of Life” by Aleksei F. Losev: New Materials on the Problem. Aleksei F. Losev. Life, ed. by Elena A. Takho-Godi". Voprosy Filosofii, n.º 12 (2021): 173–83. http://dx.doi.org/10.21146/0042-8744-2021-12-173-183.

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The paper focuses its attention on A.F. Losev’s ‘philosophy of life’, which is one of the key components of his creative heritage. The main stages of development of Losev’s ‘philosophy of life’ are identified: the early period, which is characterized by his interest in experimental psychology, in interpretation of perceptions of the world and in music as an art analogous to life itself; the period of the 1920s when The Dialectics of Myth and Supplement to ‘The Dialectics of Myth’ are created drawing a phenomenologo-dialectical picture not only of social life – the concrete representations of various ‘relative mythologies’, but also of an ‘absolute mythology’ – the life of the Absolute Itself; the 1930s–1940s when, alongside the artistic presentation of the author’s ‘philosophy of life’ in philosopho-musical prose, attempts are made to formulate strict dialectics of life as a philosophical category, to determine its correlation with such categories as ‘essence’, ‘existence’, ‘non-existence’, ‘consciousness’, ‘the unconscious’, ‘miracle’, ‘genus’, ‘persona’, ‘genius’, ‘tragedy’, ‘death’, ‘instinct’, ‘mystic knowledge’, etc. The paper raises a question of the evolution of Losev’s ‘philosophy of life’, which is evidenced by the transfer of the logical emphasis – in the early 1940s in the short story “Life” (the author’s title is “On contempt for death”) – from such a critical for Losev’s philosophy of the late 1920s category as ‘miracle’ to the category of ‘sacrifice’, and also by abandonment of the category ‘myth’. It outlines the philosophical tradition of interpretation of ‘philosophy of life’ in Russian religious philosophy: E.N. Trubetskoy – S.L. Frank – A.F. Losev. Attention is drawn to the connection of Losev's philosophy of life with his mathematical studies of infinitesimals, which makes to recall not only the ideas of G. Cohen, but also Leo Tolstoy’s ‘philosophy of history’. Losev’s notes of 1933 on the relationship between soul and body, as well as a strict dialectical notes notes “Life” (created approximately in the second half of the 1930s) are conceptualized for the first time and introduced for scholarly use. The text of these notes is reproduced from the manuscript copies in the personal archive of the philosopher. All conjectures are placed in angle brackets, the spellingand the punctuation of the original has been preserved.

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Tesis sobre el tema "Life (Philosophy, Social)"

Brower-Latz, Andrew Phillip. "The social philosophy of Gillian Rose : speculative diremptions, absolute ethical life". Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11302/.

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This thesis provides an original reconstruction of Gillian Rose’s work as a distinctive social philosophy within the Frankfurt School tradition that holds together the methodological, logical, descriptive, metaphysical and normative moments of social theory; provides a critical theory of modern society; and offers distinctive versions of ideology critique based on the history of jurisprudence, and mutual recognition based on a Hegelian view of appropriation. Rose’s philosophy integrates three key moments of the Frankfurt tradition: a view of the social totality as both an epistemological necessity and normative ideal; a philosophy that is its own metaphilosophy because it integrates its own logical and social preconditions within itself; and a critical analysis of modern society that is simultaneously a critique of social theory. Rose’s work is original in the way it organises these three moments around absolute ethical life as the social totality, its Hegelian basis, and its metaphysical focus on law and jurisprudence. Rose’s Hegelian philosophy includes an account of reason that is both social and logical without reducing philosophy to the sociology of knowledge, thereby steering between dogmatism and relativism. Central to this position are the historically developing nature of rationality and knowing, and an account of the nature of explanation as depending on a necessarily and necessarily imperfectly posited totality. No totality is ever fully attained but is brought to view through the Hegelian-speculative exposition of history, dirempted experience, and the tensions immanent to social theories. Rose explored one main social totality within her social philosophy – absolute ethical life – as the implied unity of law and ethics, and of finite and infinite. This enables a critique simultaneously and immanently of society and social philosophy in three ways. First, of both the social form of bourgeois property law and social contract theories reflective of it. Second, of social theorising that insufficiently appreciates its jurisprudential determinations and/or attempts to eliminate metaphysics. Third, the broken middle shows the state-civil society and the law-ethics diremptions as two fundamental features of modern society and as frequently unacknowledged influences on social theorising.

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Nicolau, Daniela. "Knowledge production and transfer in physical and life sciences". Thesis, Nicolau, Daniela (2002) Knowledge production and transfer in physical and life sciences. PhD thesis, Murdoch University, 2002. https://researchrepository.murdoch.edu.au/id/eprint/229/.

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Questions about knowledge flows between different fields of science are important from a policy perspective. This thesis focuses on knowledge transfer between physical sciences and life sciences. Science and technology are increasingly intertwined in a complex continuum. This complexity of the science and technology today asks for a concerted, articulated and comprehensive understanding of the process of science and technology. The approach that this research has taken is to analyse the process of science and technology. The thesis asks: What is the trade of science and technology? In order to answer this question we developed an anatomy of knowledge and we analysed the internal developments in science via the analysis of the role of the researchers as carriers and producers of knowledge. Secondly the thesis asks: What are the mechanisms and directions on which scientfic knowledge migrates? This research postulates that the analysis of the process of science and technology translates to the analysis of the production and transfer of scientific and technological knowledge. What is obvious and essential for science and technology is the difference between the specific mechanisms of knowledge production. This thesis suggests that the modem mode of knowledge production is characterized by an increasing density of communication on three levels: between science and technology - on one hand - and society on the other-; between scientific practitioners; and with the entities of the physical and social world. Central to our research is the concept of 'mode of knowledge production ' with mode 1 and mode 2 being defined by Gibbons. The four case studies employed emphasise on how collaboration across disciplines is highly important for the production of new knowledge. The main characteristic of newly emerging fields in an increasing synergy between disciplines, which leads to several types of communication between them. With the increasing of the interdisciplinary intensity the border between the production of knowledge and the transfer of knowledge begins to be blurred. The transfer of knowledge occurs today at a more conceptual level. It follows that the production of knowledge has a large component of knowledge transfer. To study it, this thesis proposes a quasiquantitative model. In this unified framework for the knowledge transfer mechanisms, transfer is seen as a process with a number of stages and forms. We tested our framework on four case studies. The third part of the thesis proposes a taxonomy of interdisciplinarity. and deals with the social engineering of knowledge transfer that is the design of adequate guidelines for policies aiming at maximization of knowledge transfer. In this way the thesis aims to contribute to the understanding of processes of development of new emerging scientific fields.

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Nicolau, Daniela. "Knowledge production and transfer in physical and life sciences". Murdoch University, 2002. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20061122.141122.

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Questions about knowledge flows between different fields of science are important &om a policy perspective. This thesis focuses on knowledge transfer between physical sciences and life sciences. Science and technology are increasingly intemvined in a complex continuum. This complexity of the science and technology today asks for a concerted, articulated and comprehensive understanding of the process of science and technology. The approach that this research has taken is to analyse the process of science and technology. The thesis asks: What is the trade of science and technologv? In order to answer this question we developed an anatomy of knowledge and we analysed the internal developments in science via the analysis of the role of the researchers as carriers and producers of knowledge. Secondly the thesis asks: What are the mechanisms and directions on which scientzjic knowledge migrates? This research postulates that the analysis of the process of science and technology translates to the analysis of the production and transfer of scientific and technological knowledge. What is obvious and essential for science and technology is the difference between the specific mechanisms of knowledge production. This thesis suggests that the modem mode of knowledge production is characterized by an increasing density of communication on three levels: between science and technology - on one hand - and society on the other-; between scientific practitioners; and with the entities of the physical and social world. Central to our research is the concept of 'mode of knowledge production ' with mode 1 and mode 2 being defined by Gibbons. The four case studies employed emphasise on how collaboration across disciplines is highly important for the production of new knowledge. The main characteristic of newly emerging fields in an increasing synergy between disciplines, which leads to several types of communication between them. With the increasing of the interdisciplinary intensity the border between the production of knowledge and the transfer of knowledge begins to be blurred. The transfer of knowledge occurs today at a more conceptual level. It follows that the production of knowledge has a large .component of knowledge transfer. To study it, ths thesis proposes a quasiquantitative model. In h s unified &mework for the knowledge tmnsfer mechanisms, transfer is seen as a process with a number of stages and forms. We tested our framework on four case studies. The third part of the thesis proposes a taxonomy of interdsciplinarity. and deals with the social engineering of knowledge transfer that is the design of adequate guidelines for policies aiming at maximization of knowledge transfer. In this way the thesis aims to contribute to the understanding of processes of development of new emerging scientific fields.

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Giordano, John. "Between Conviviality and Antagonism| Transactionalism in Contemporary Art Social Practice and Political Life". Thesis, Union Institute and University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3663907.

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The rise of social practice art in Europe and North America since the 1990s has provoked a variety of critical alignments and contestations around multi-authored "post-studio" artwork, aimed at collapsing the boundaries between visual and performing art, and between art and everyday life. One of the most visible and impassioned contestations has centered on the value assigned by different critics to so-called convivial and antagonistic directions for social practice art. This project enters the debate on collaborative and participatory art by highlighting the commonalities between the turn away from spectatorialism in philosophy and the politically-driven, activist social practices coming out of the visual arts. Contending that the more salient problems under debate revolve around what art historian Grant Kester has described as "a series of largely unproductive debates over the epistemological status of the work," I focus on the way different epistemological frames impact the reception of convivial and antagonistic directions in art. With attention to the theory and criticism of Clare Bishop, Grant Kester, Shannon Jackson and Tom Finkelpearl, I examine how a variety of epistemological frames both reflect the work's values around social change, and also impact the critical lenses through which such values are communicated to the public through art criticism. While Bishop raises important questions around the limits of a turn against traditional art spectatorship and singular authorship of visual art, I claim that her view of a convivial tendency in social practice art overlooks key epistemological insights embodied in feminist standpoint theory and American pragmatist epistemology. I contend that John Dewey's view of knowledge as transactional captures the epistemological framing of some of the more socially ameliorative directions social practice work has taken in recent decades because Dewey rejects a view of knowledge that divides subjective entities from each other and from their wider environments. Bishop's traditional spectatorship model fails to capture the aesthetico-political ethos of an area of art that acknowledges the fragile contingency of standpoints. I show that the criticism of Kester, Jackson and Finkelpearl recognize this contingency and then enlarge their perspectives by bringing attention to feminist standpoint theory and pragmatist aesthetics and epistemology. I conclude by claiming that a more robust way of understanding the value of social practices in art recognizes that transactional and contingent standpoints demand an ethos rooted in the continuity of convivial and antagonistic features of aesthetico-political experience.

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Gurland-Blaker, Avram. "Ethical Life and Ontology in Hegel's Phenomenology of Spirit". Diss., Temple University Libraries, 2013. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/214771.

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Philosophy
Ph.D.
I develop a connection between Hegel's account of Ethical Life (Sittlichkeit) and his ontology, arguing that Ethical Life draws out some of the more intuitive and subtle sides of Hegel's ontology on the one hand, and some of its more ambitious and challenging aspects on the other. Ethical Life, for Hegel, signifies our lived, normative, concrete social reality; my central claim is that Hegel uses this account to illustrate (and support) some of his key ontological convictions. I begin by showing how Ethical Life figures centrally in Hegel's attempt to ontologically prioritize intelligibility. Chapter One is devoted to Hegel's case for this ontological priority: essentially, the argument is that we ought to accept (and implicitly already do accept) the adequacy of thought to being, and that this adequacy entails that the object in its fully experienceable multilayered depth is its fundamentally "real" form. I then argue, in Chapter Two, that Ethical Life develops an account of the Self-World relation better able to accommodate a world of such intelligible objects: Ethical Life premises itself on "Self-World mutual-constitution," where Self and World each are what they are in virtue of the greater relation between them. This integrated relationship, this greater whole, becomes the ground on and out of which such intelligible objects can emerge, develop, and sustain themselves. The dissertation's second half further defines key strands of Hegel's ontology, such as the demand that a philosophically viable ontological model be a wholly self-contained and self-explanatory, self-supporting and self-determining, intelligibility- and process-oriented totalistic whole. This demand comes out, for example, in Hegel's critique of Kant, which is the topic of Chapter Three. There, I argue that Hegel charges Kant with an ontological conservatism, with retaining "pure" forms of subjectivity and objectivity, the possibility of which had been made questionable by the transcendental turn. Hegel instead suggests that we drop such problematic notions as Things-in-themselves or Pure Concepts of the Understanding, opting instead to simply recast the experienced world as conceptually determined appearances per se. The conceptual self-determination of appearances, meanwhile, is something Hegel will associate with his notion of Reason, and in Chapters Four and Five, I consider the relation of Ethical Life to this notion of Reason. Hegel characterizes Ethical Life as "actual Reason," and I argue in Chapter Four that the currently prevalent, non-metaphysical readings of Hegel's social thought (what I call the rational justifiability reading) are incomplete to the extent that they fail to adequately integrate into their account the fact that Reason, for Hegel, is (among other things) an ontologically operative principle. Hegel identifies Reason with the experienced world's conceptual self-determination, or with the intelligible framework which structures, animates, and stabilizes the experienced world. This identification is essential to Hegel, in that it methodologically opens up the possibility of developing an account that not only can be intellectually identified with the experienced world, but can be directly, experientially recognized in (or as) the experienced world. In Chapter Five, I argue that Ethical Life plays a key role here by offering an account --even an illustration-- of Reason in its operation as the experienced world's conceptual self-determination. Custom and Fate, two concepts encountered in Ethical Life, portray an uncomprehending intuition of the experienced world's conceptual self-determination in the moment of its concrete operation; the "internal" experience of this process described in Ethical Life also displays how intelligible principles can immanently sustain and determine the experienced world. Ethical Life, I ultimately argue, brings Hegel's ontology down to earth, so to speak. Through Ethical Life, we come to see that a number of Hegel's less-familiar and more seemingly foreboding claims can be associated with recognizable phenomena, or even identified with the experienced world. Yet, simultaneously, recognizing this connection helps us appreciate the ambition of Hegel's challenge to us to reconsider our presuppositions: we experience reality to be richly complex yet intelligibly ordered --Hegel's ontology asks us now to take seriously the implications of the possibility of our experience's being a veritable revelation of reality.
Temple University--Theses

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Hsu, Anne Y.-J. "The lived experience of transcultural identity explorers| a descriptive phenomenological psychological study on making a life in a new land". Thesis, Saybrook University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10928675.

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Transcultural migration is a growing phenomenon, yet research on the lived experience of individuals who willfully leave the security and comfort of their home nation and socio-cultural support to migrate alone as adults to a foreign nation where they do not have citizenship, do not look like the locals, and do not share the local mother tongue had not been previously researched. Marcia’s (2002) work on identity exploration and May’s existential psychological works (e.g., 1953), particularly his notion of “the stages in consciousness of self” (p. 100), served as major theoretical foundations of this research. Giorgi’s (2009a) descriptive phenomenological psychological method was used, as it aligns with the qualitative and existential nature of this topic. I interviewed three transcultural migrants and analyzed the data sets with imaginative variations to yield an essential psychological structure that describes the phenomenon. Fourteen constituents were identified: the presence of a call to adventure, an urge to defy the sense of confinement or frustration, an appetite to develop one’s potential for action in the world, indefinite and flexible migration plans, an imagined or desired horizon as the destination, commitment depending on the passion for and pursuit of growth and challenges, identity reflections on being different, a sense of extra effort or work, constant revival of earlier psycho-social crises, questioning traditional cultural boundaries, integrating cultural experiences into cultural identity and orientation, rebellion against cultural judgment-based interactions, cultural flexibility through experiential understanding, and heightened awareness of global, local, and identity politics. These findings support the existing literature emphasizing migrants’ openness to experience and interest in developing personal potential (Madison, 2009), their sense of extra effort (Moreau et al., 2009), and a pluralistic sense of political and socio-cultural identity (e.g., Ortega, 2016). In addition, the present findings challenge preconceived notions of culture, suggesting that concepts of cultural orientation, rather than racial/ethnic identity, and cultural humility in place of cultural competency have greater functional applications to the transcultural phenomenon. Some clinical, educational, socio-cultural, and political implications are presented. Future studies are encouraged to examine various transcultural possibilities.

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Hadas, Julian. "Reflections on philosophy and international development: returning to a classical conception of the good life in economic and social development". Thesis, Boston University, 2003. https://hdl.handle.net/2144/27661.

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Boston University. University Professors Program Senior theses.
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02

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Cowley, Stephen Graham. "Rational piety and social reform in Glasgow : the life, philosophy and political economy of James Mylne (1757-1839)". Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8941.

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The philosopher James Mylne (1757-1839) vindicated the rational powers of humanity against the sceptical and “common sense” philosophies of his Scottish predecessors and earned the trust of his contemporaries for his Whig politics. He and the largely neglected philosophy and political economy classes he taught in Glasgow clearly merited closer study. My thesis thus contains a biography of Mylne and interpretative essays on his lectures on moral philosophy and political economy and his political views. James Mylne attended St Andrews University where he acquired a liberal education in the Scottish tradition and a particular knowledge of theology. He became a Deputy-Chaplain with the 83rd Regiment of Foot during the American War of Independence and his experience sheds light on his later advocacy of a militia. Thereafter he served for 14 years as a Minister in Paisley where he was exposed to the literary culture of Glasgow and the radical tinged politics of the French revolutionary era. From 1797 until his death he was Professor of Moral Philosophy at Glasgow University, where he delivered effective lectures on moral philosophy and political economy. His impact of his teaching was enhanced by student exercises in essay-writing, following the method of George Jardine. He was also active and influential in the Whig politics of the day. Mylne broke with the political caution of Adam Smith, Thomas Reid (1710-96) and James Beattie. Smith’s warning of a “daring, but often dangerous spirit of innovation” in politics contrasts with the “speedy and substantial reform” advocated by Mylne, who extended the Whig thought of John Millar (1735-1801). The lectures contain material common to Scottish traditions of mental philosophy. However, Mylne’s philosophy is anchored in a tradition of “rational piety” that places individual judgements at the core of mental life and in a philosophy of history that sees intellectual progress at the heart of social, economic and political developments. In place of the scepticism of David Hume (1711-76) and the common sense of Thomas Reid and Dugald Stewart (1753-1828), he proposed a constructive account of experience, developing directly from John Locke (1632-1704) and his French follower Condillac (1714-80). In two particular respects, Mylne’s thought diverges from the ‘moral sense’ and ‘common sense’ traditions associated with Francis Hutcheson and Thomas Reid in Glasgow. These are his doctrine of the external world and his account of free will and providence. Mylne draws on Condillac to argue that there is no need to draw on common sense to explain belief in an external world as this is explicable by an analysis of touch. He considers that the mind is determined to act by rational motives and the concept of freedom without motive is incoherent. As a result of these views, Mylne reinstates reason as the guiding principle of conscience and argues for utility as the predominant criterion of morality. His views of political reform and the concept of value in his political economy lectures on the emerging market economy are related loosely to these features of his philosophy. The influence of Mylne’s teaching was extensive both in Scotland and the English-speaking world. This can be documented by acknowledgements and reminiscences by his students, many of whom who went on to teach themselves and by comparison of their published works with the content of Mylne’s teaching. More distantly, I argue that Mylne had an indirect influence on the ethos of the early Idealist movement in Glasgow. Mylne’s philosophy evinces a sense of the unity of experience, drawn initially from the universal elements of sensation and judgement, but with religious overtones. His commitments to inquiry and social reform and critique of the common sense school prepared the ground for the Glasgow idealists.

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Munro, William George. "The actuarial subject : legitimacy and social control in late modernity". Thesis, University of Stirling, 2009. http://hdl.handle.net/1893/2244.

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The following thesis can be read as a socio-historical case study of the emergence of risk discourses within the Scottish Criminal Justice System, particularly in relation to offenders who are defined by their dangerousness. It focuses on the emergence of the Risk Management Authority (RMA) which was set up under recommendation of the MacLean Committee in 2000. The thesis examines the broader social and cultural forces from which the Risk Management Authority emerged by drawing on Hegel’s notion of ‘Ethical Life’ (Sittlichkeit) as a means of framing institutional change. By way of a re-interpretation of Hegel, through the lens of critical theory, it seeks to historicise and make problematic the concepts and assumptions surrounding our understanding of modernity. Through the concepts of reflexivity, legitimacy and indeterminacy it offers a critique of the existing sociology of risk, which places risk at the centre of debates on modernity, contingency and the self-understanding of society. This critique offers a conceptualisation of penal institutions as not just administering punishment, but as instrumental in the constitution of human subjectivity.

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Shaw, Ryan A. "Social Organization and Decision Making In North American Bison: Implications For Management". DigitalCommons@USU, 2012. https://digitalcommons.usu.edu/etd/1204.

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Social organization varies widely among herbivores, and the level of social organization in bison is widely debated. I hypothesized that when mother-daughter relationships are allowed to develop, bison form long-term associations. In my study, 25 treatment mothers were selected from a free-ranging herd and kept together with their calves, while 25 control females had their calves forcefully removed. Treatment mothers and offspring had by far the greatest number of associations with a greater percentage of individuals with a half weight index (HWI) > 0.50. The strongest associations (HWI > 0.31) were among treatment mothers and their offspring. Moreover, these associations persisted over multiple generations. Group coordination requires group decisions and these can vary between extremes. I hypothesized bison utilized both democratic and despotic decisions. I examined movement initiation and direction decisions following rest periods. For direction decisions older cows repeatedly made decisions despotically for the group; in 93% of the choices, group directions were within 95% confidence intervals. For movement initiation, bison used a more democratic decision-making process; group movements did not begin until an average of 47% of adult cows exited the group. Interestingly, the oldest females led this final post-rest movement behavior in 81% of the decisions. Presumably, living in properly functioning social groups has many benefits, including reduced stress. I hypothesized levels of stress was related to animal density. Consequently, yearling bison males were weaned and placed in either 1) tight confinement (TC), 2) loose (LC) confinement, or 3) free-ranging (FR, returned to herd). I measured fecal cortisol metabolites (FCM) as an index of stress. Fecal samples were collected in each group every 2 weeks from January to April 2009. Fecal cortisol levels were lowest for FR (23 ng/g DM), intermediate for LC (39 ng/g DM), and highest for TC (63 ng/g DM; P<0.0001). Fecal cortisol levels also varied by date (P<0.0001), and treatment and date interacted (P<0.0001). These results indicate bison live in extended families. Also, older females strongly influenced the direction of group movements, but bison also used democratic decisions. Finally, confinement greatly increased stress in young male bison compared with allowing them to free-range.

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Libros sobre el tema "Life (Philosophy, Social)"

Curnow, Trevor. Ancient philosophy and everyday life. Newcastle, UK: Cambridge Scholars Press, 2006.

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Keith, Campbell. A Stoic philosophy of life. Lanham, MD: University Press of America, 1986.

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Bora, Sanchita. Philosophy, human life and society: Value perspectives. New Delhi: Concept Publishing Company, 2018.

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1961-, Chautala Ajay Singh, ed. Chaudhary Devi Lal: Life, work & philosophy. Gurgaon: Hope India Publications, 2003.

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Kivisto, Peter. Illuminating social life: Classical and contemporary theory revisited. 3^a ed. Thousand Oaks, CA: Pine Forge Press, 2005.

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Kivisto, Peter. Illuminating social life: Classical and contemporary theory revisited. 6^a ed. Thousand Oaks, Calif: SAGE Publications, 2013.

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T, Dalfovo A., ed. The Foundations of social life: Ugandan philosophical studies I. Washington, D.C: The Council for Research in Values and Philosophy, 1992.

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T, Durbin Paul y Society for Philosophy & Technology (U.S.), eds. Technology and contemporary life. Dordrecht: Reidel, 1988.

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Rapoport, Anatol. Certainties and doubts: A philosophy of life. Montréal: Black Rose Books, 2000.

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Harthorn, Barbara Herr y John Mohr. The social life of nanotechnology. New York: Routledge, 2012.

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Capítulos de libros sobre el tema "Life (Philosophy, Social)"

Pyyhtinen, Olli. "Relationality, Life and Philosophy". En Simmel and 'the Social', 38–67. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230289840_3.

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Michalos, Alex C. "Philosophy of Social Science". En Philosophical Foundations of Quality of Life, 67–95. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-50727-9_6.

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Fruchon, Pierre C. "Truth According to Eric Weil’s Logic of Philosophy". En Morality within the Life - and Social World, 425–33. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3773-4_33.

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Scudder, John R. "The Moral Sense of Education in William James’ Philosophy". En Morality within the Life - and Social World, 327–33. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3773-4_22.

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Ariantini, Nisa y Tri Cahyono. "Student’s Social Identity the Tidung Tribe’s Philosophy of Life". En Advances in Social Science, Education and Humanities Research, 117–25. Paris: Atlantis Press SARL, 2023. http://dx.doi.org/10.2991/978-2-38476-030-5_14.

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Valles, Sean A. "Health as a life course trajectory of complete well-being in social context". En Philosophy of Population Health, 57–78. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315163307-3.

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Fountoulakis, Konstantinos N. "Psychiatry among Human, Life and Social Sciences, Philosophy, and Religion". En Psychiatry, 487–501. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-86541-2_21.

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Yang, Geng. "Practice: Existence Mode of the Human and Essence of Social Life". En Basic Theoretical Research on Marxist Philosophy, 35–52. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2750-7_3.

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Gissis, Snait B. "Interlude: ‘Collectivity’ in the Nineteenth Century Between the Biological and the Social". En History, Philosophy and Theory of the Life Sciences, 249–54. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-52756-2_9.

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Yaron, Gili. "On the Social and Material Lives of Health Concepts in the Wild". En Philosophy and Medicine, 269–73. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-62241-0_20.

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AbstractIn the last decade, Positive Health has taken the Netherlands by storm, having been widely adopted in Dutch healthcare and the public sector at large. But does this new concept deliver on its promises? In their chapter on Positive Health, Van der Linden and Schermer tackle this question by approaching it as a conceptual engineering project. Positive Health, they conclude, ultimately falls short in achieving its aims. But given this disappointing verdict, how can the new health concept’s success be explained? In this short reflection, I draw on my ethnographic fieldwork into Positive Health and key works in Science and Technology Studies to gain insight in the concept’s eager uptake. As I demonstrate, following Positive Health ‘in the wild’ affords a deeper understanding of its social and material life. This not only helps explain the concept’s widespread adoption, but also opens up new vistas for conceptual engineering as a scholarly approach.

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Actas de conferencias sobre el tema "Life (Philosophy, Social)"

Antonius, Bele, A. Bele Graciana y A. Bele Agrippina. "Bele Quadrant’ As Philosophy Of Life To Live In Harmony". En The International Conference on Research in Social Sciences. Acavent, 2019. http://dx.doi.org/10.33422/rssconf.2019.05.277.

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Han, Lihua. "Research on relevance between university philosophy and life activity from the perspective of philosophy". En 2016 2nd International Seminar on Social Science and Humanistic Education. Asian Academic Press Co., Limited, 2017. http://dx.doi.org/10.24104/rmhe/2017.03.02011.

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Borysova, O. V. "MYSTICISM IN THE PHILOSOPHY AND LIFE OF G. S. SKOVORODA". En RESEARCH AND DEVELOPMENTS IN SOCIAL SCIENCES. Izdevnieciba “Baltija Publishing”, 2023. http://dx.doi.org/10.30525/978-9934-26-376-7-2.

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Abisheva, Ulbolsyn y Lyudmila Safronova. "EMBRACEMENT OF PHILOSOPHY OF LIFE AND INTUITIONISM IDEAS BY RUSSIAN LITERATURE". En International Conference on Education, Culture and Social Development (ICECSD). Volkson Press, 2018. http://dx.doi.org/10.26480/icecsd.01.2018.90.97.

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Gluchman, Vasil. "PHILOSOPHY AND ETHICS OF DEATH AND DYING". En NORDSCI International Conference Proceedings. Saima Consult Ltd, 2019. http://dx.doi.org/10.32008/nordsci2019/b1/v2/35.

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Life and death are two sides of one coin. The fact that we are born is to some extent coincidental, but the certainty is that we die once. They are two milestones that define the beginning and the end of our existence. Death and dying, in my opinion, have meaning only in relation to life. Therefore, their exploration cannot be a realized in philosophy and ethics in a different way than in relation to life. That is, as a challenge to life, so that we can formulate the right conclusion from the fact of the existence of death and awareness of dying, that is, as a challenge to life. It means to strive to live a good life, to be able to carry out the art of living in the form of flourishing and meaningful life in relation to themselves but also to other people in the near or wider social community of which we are members, or in relation to humanity as a whole

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Evlampiev, Igor, Inga Matveeva y Viktor Kupriyanov. "Leo Tolstoy’s and Henri Bergson’s "Philosophy of Life": Comparative Analysis". En Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.38.

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Fatimah, Dina. "Implementation Overview of Minangkabau Society’s life Philosophy on the Custom House Interior Plan". En Proceedings of the International Conference on Business, Economic, Social Science and Humanities (ICOBEST 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icobest-18.2018.33.

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Ţurcan, Galina. "Money as the object of philosophical analysis". En International Scientific Conference “30 Years of Economic Reforms in the Republic of Moldova: Economic Progress via Innovation and Competitiveness”. Academy of Economic Studies of Moldova, 2022. http://dx.doi.org/10.53486/9789975155649.47.

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Object of philosophical analysis, money is one of the most controversial elements of culture. Money influences not only the economic life, but also the social life of a person. Philosophy had and continues to have a great contribution to the research of money in various aspects. The aim of the paper is to show the place and role of the philosophy, of the philosophy of money, in particular, for researching the essence of money.

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Didmanidze, Ibraim y Irma Bagrationi. "INFORMATION PARADIGMS OF ART FROM THE HISTORY OF SOCIAL AESTHETICS". En 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s07.06.

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The present scientific paper deals with the worldview understanding of features of information and communication functions of art according to the �Theory of Environment� and �Conception of Organotropism� from the history of Europeanworldview philosophical and aesthetic thought, particular: According to the main principle of Social Aesthetics of French philosopher and sociologist Jean-Marie Guyau [in the work �Problems of Contemporary Aesthetics�] the aesthetic ideal of art has a meaning by presentive only social sympathy aesthetics; A German philosopher and aesthetician Alexander Gottlieb Baumgarten discusses the highest aesthetic value of art by social point of view [in the work �Aesthetics�], supports the main principle of his theory of art � life reaches its highest intensity in the socium as cooperation and collaboration and communication and in order to make it solid, it must deserve social sympathy � and unchangeably takes it into his theory of aesthetics. A famous French philosopher, thinker, writer, historian, one of the leaders of the French Enlightenment Francois Marie Arouet de Voltaire, French sociologist Charles de Montesquieu, German historian and theorist of art Johann Joachim Winckelmann, German philosopher, man of letters and critic Johann Gottfried Herder, English aesthetician and critic of art John Ruskin, German philosopher, founder of the philosophy of dialectical and historical materialism Karl Marx, French idealist philosopher, historian and theorist of art Hippolyte-Adolphe Taine by their original and completely social-aesthetic doctrine consider phenomenon of art by Organotropic formula that means they outline the peculiarities of the information function of art is pre-defined with some social conditions, especially geographic, geologic, climatic, biologic, social, political, cultural and historical factors. As it is seen from the paper, these are selected models of some searching aesthetic paradigms that have been identified to suggest that information content and status of the artistic creation works for the peculiar and special level of social condition and situation.

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Somova, Oksana y Pavel Vladimirov. "The problem of intersubjectivity in Western philosophy: Boundaries of the communicative approach". En 6th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2020. http://dx.doi.org/10.32591/coas.e-conf.06.08095s.

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The article defines the meaning of the phenomenological approach to the analysis of the concept of intersubjectivity in the context of social and philosophical problems of the balance of the Self and the Other. The discourse is based on the correlation of phenomenological orientation and communicative action in determining the mechanisms of identity of the Self in relation to the Other in the inseparability of social reality. A sequential analysis of prerequisites and research approaches aimed at testing the problem of intersubjectivity is carried out. The focus is placed on social phenomenological research of A. Schutz and the theory of communicative action of J. Habermas, which are aimed at understanding the correlation between the peculiarities of human existence, his life-world and the area of social relations or the inevitability of establishing overindividual patterns. Relevance of the research lies in elaborating the issue of establishing intersubjectivity under the fundamental non-identity of the subjects of communication and their predetermined attitudes. The article concludes by outlining the feasibility of expanding the rational predetermination of the subject-subjective structure of communicative action with the research area of social phenomenology.

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Informes sobre el tema "Life (Philosophy, Social)"

Lyzanchuk, Vasyl. STUDENTS EVALUATE THE TEACHING OF THE ACADEMIC SUBJECT. Ivan Franko National University of Lviv, marzo de 2024. http://dx.doi.org/10.30970/vjo.2024.54-55.12159.

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The article reveals and characterizes the methodological features of teaching the discipline «Intellectual and Psychological Foundations of Mass Media Functioning» on the third year of the Faculty of Journalism at Ivan Franko National University of Lviv. The focus is on the principles, functions, and standards of journalistic creativity during the full-scale war of the Russian Federation against Ukraine. As the Russian genocidal, terrorist, and ecocidal war has posed acute challenges to the education and upbringing of student youth. A young person is called not only to acquire knowledge but to receive them simultaneously with comprehensive national, civic, and moral-spiritual upbringing. Teaching and educating students, the future journalists, on Ukrainian-centric, nation-building principles ensure a sense of unity between current socio-political processes and historical past, and open an intellectual window to Ukraine’s future. The teaching of the course ‘Intellectual-Psychological Foundations of Mass Media Functioning’ (lectures and practical classes, creative written assignments) is grounded in the philosophy of national education and upbringing, aimed at shaping a citizen-patriot and a knight, as only such a citizen is capable of selfless service to their own people, heroic struggle for freedom, and the united Ukrainian national state. The article presents student creative works, the aim of which is to develop historical national memory in students, promote the ideals of spiritual unity and integrity of Ukrainian identity, nurture the life-sustaining values of the Ukrainian language and culture, perpetuate the symbols of statehood, and strengthen the moral dignity and greatness of Ukrainian heroism. A methodology for assessing students’ pedagogical-professional competence and the fairness of teachers who deliver lectures and conduct practical classes has been summarized. The survey questions allow students to express their attitudes towards the content, methods, and forms of the educational process, which involves the application of experience from European and American countries, but the main emphasis is on the application of Ukrainian ethnopedagogy. Its defining ideas are democracy, populism, and patriotism, enriched with a distinct nation-building potential, which instills among students a unique culture of genuine Ukrainian history, the Ukrainian language and literature, national culture, and high journalistic professionalism. Key words: educator, student, journalism, education, patriotism, competence, national consciousness, Russian-Ukrainian war, professionalism.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, octubre de 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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