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Libros sobre el tema "Naturism area"

Autor: Grafiati
Publicado: 21 de diciembre de 2024

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1

Rego, Carlos Caramelo. Espacios naturais de Galicia. A Coruña: Bahia Edicions, 1995.

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2

Henriques, Pedro Castro. Parques e reservas naturais de Portugal. Lisboa: Verbo, 1990.

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3

Mohan, Gh. Rezervații și monumente ale naturii din România. București: Casa de Editură și Comerț "Scaiul", 1993.

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4

Xavier, Clésio Lourenço. ALCA: Estudos sobre setores intensivos em recursos naturais. Uberlândia, MG: EDUFU, 2005.

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5

Mohan, Gh. Rezervații și monumente ale naturii din Muntenia. București: Editura Sport-Turism, 1986.

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6

Maria Regina Whitaker de Souza. Responsabilidade constitucional na exploração dos recursos naturais: Propostas para a mineração de areia. São Carlos, SP: Rima, 2008.

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7

Wales, Countryside Council for, ed. Gwarchod ein treftadaeth naturiol: Canllaw i safleoedd a thirluniau dan warchodaeth yng Nhgymru = Protecting our natural heritage : a guide to the designated sites and landscapes of Wales. Bangor: Countryside Council for Wales = Cyngor Cefn Gwlad Cymru, 1997.

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8

Lawlor, Mary. Recalling the wild: Naturalism and the closing of the American West. New Brunswick, N.J: Rutgers University Press, 2000.

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9

Melo, Mario Sergio de. Patrimônio natural dos Campos Gerais do Paraná. Ponta Grossa, Paraná: Editora UEPG, 2007.

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10

Great Britain. National Assembly for Wales., ed. Scoping: The environmental impact assessment (EIA) regulations for use of uncultivated land and semi-natural areas for intensive agricultural purposes = Cwmpasu : rheoliadau Asesu Effeithiau Amgylcheddol ar gyfer defnyddio tit heb ei drin ac ardaloedd lled-naturiol at ddibenion amaethyddol dwys. Caerdydd: Cynulliad Cenedlaethol Cymru = National Assembly for Wales, 2002.

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11

Great Britain. National Assembly for Wales., ed. EIA consent applications: The environmental impact assessment (EIA) regulations for use of uncultivated land and semi-natural areas for intensive agricultural purposes = Ceisiadau am ganiatâd AEA : Rheoliadau Asesu Effeithiau Amgylcheddol ar gyfer defnyddio tir heb ei drin ac ardaloedd lled-naturiol at ddibenion amaethyddol dwys. Caerdydd: Cynulliad Cenedlaethol Cymru = National Assembly for Wales, 2002.

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12

Great Britain. National Assembly for Wales., ed. Preparing an Environmental Statement: The Environmental Impact Assessment (EIA) regulations for use of uncultivated land and semi-natural areas for intensive agricultural purposes = paratoi Datganiad Amgylcheddol : Rheoliadau Asesu Effeithiau Amgylcheddol ar gyfer defnyddio tir heb ei drin ac ardaloedd lled-naturiol at ddibenion amaethyddol dwys. Caerdydd: Cynulliad Cenedlaethol Cymru = National Assembly for Wales, 2002.

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13

Santuários naturais de Portugal. [Lisboa]: Tribuna Press, 1989.

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14

Areas of outstanding natural beauty =: Ardaloedd o harddwch naturiol eithriadol. Bangor: Countryside Council for Wales, 1993.

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15

Milbank, Alison. Supernatural Naturalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198824466.003.0013.

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Carlyle’s ‘Natural Supernaturalism’ or synthesis of idealism and realism is interpreted by Mark Abrams as an immanentizing project. This is questioned in Chapter 12 by analysing ghost stories by women writers who reverse this trajectory to anchor the real in a supernatural cause. They use realism to open a transcendent depth in the material object. Emily Brontë’s lovers in Wuthering Heights seek to burst the limits of the material but are left in a liminal spectrality. Elizabeth Gaskell uses the reality of the supernatural to question the refusal of original sin by rational dissent. Margaret Oliphant’s Dantesque ghost stories establish the supernatural as the truly real positively in ‘A Beleaguered City’ and more problematically in ‘A Library Window’. Finally Charlotte Brontë’s supposedly new psychological Gothic is shown to be wholly traditional and to yoke feminist and theological desires for liberation in an apocalyptic union of body and soul.
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16

Steinhart, Eric. Religion after Naturalism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198738909.003.0005.

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This chapter argues that there are nontheistic religions in the West whose claims are compatible with naturalism. Many are religions of energy. This energy is ultimate, optimizing, impersonal, and natural. Although it cannot be worshiped, it can be aroused, directed, and shaped. The energy religions thus involve tools and techniques for the therapeutic application of the ultimate energy to the self. They are technologies of the self. In this chapter, attention is focused on four new types of energy religion. These include the religions of consciousness (e.g., the New Stoicism, Westernized Buddhism); the religions of vision (involving the ethical use of entheogens); the religions of dance (e.g., religious raves); and the religions of beauty (e.g., Burning Man).
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17

Gerson, Lloyd P. Platonism and Naturalism. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501747250.001.0001.

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In his third and concluding volume, the author presents an innovative account of Platonism, the central tradition in the history of philosophy, in conjunction with Naturalism, the “anti-Platonism” in antiquity and contemporary philosophy. The book contends that Platonism identifies philosophy with a distinct subject matter, namely, the intelligible world and seeks to show that the Naturalist rejection of Platonism entails the elimination of a distinct subject matter for philosophy. Thus, the possibility of philosophy depends on the truth of Platonism. From Aristotle to Plotinus to Proclus, the book clearly links the construction of the Platonic system well beyond simply Plato's dialogues, providing strong evidence of the vast impact of Platonism on philosophy throughout history. The book concludes that attempts to seek a rapprochement between Platonism and Naturalism are unstable and likely indefensible.
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18

Bancroft, Iris, Donald Johnson, Marilyn Fithian y William E. Hartman. Nudist Society: The Controversial Study of the Clothes-Free Naturist Movement in America. Elysium Growth Pr, 1992.

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19

Briggs, Andrew, Hans Halvorson y Andrew Steane. A conversation about naturalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808282.003.0014.

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This is the record of a second conversation between the authors (cf. Chapter 2), this time on the subject of the philosophical position called naturalism. Here naturalism is the view that human experience is best understood by regarding the physical world as the whole of what can be said to be real or to exist. The authors express some sympathy with what naturalism affirms, but do not subscribe to it. They are wary of forms of speech about the transcendent which end up making it just about ‘more stuff’. Such speech has gone wrong, but it is hard to find religious language which goes right. Analogies from music and writing can be helpful but remain limited. The experience of encounter with God should be assessed through the impact this has on human character. The analysis of the physical process here is not the whole story.
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20

Toppinen, Teemu. Non-Naturalism Gone Quasi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823841.003.0002.

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Non-naturalism—roughly the view that normative properties and facts are sui generis—may be combined either with cognitivism (realist non-naturalism) or with non-cognitivism (quasi-realist non-naturalism). The chapter starts by explaining how the metaphysically necessary connections between the natural and the normative raise an explanatory challenge for realist non-naturalism, and how it is not at all obvious that quasi-realism offers a way of escaping the challenge. Having briefly explored different kinds of accounts of what it is to have thoughts concerning metaphysical necessity, it then proceeds to argue that once we understand the explanatory challenge in the light of a quasi-realist take on normative judgments, this challenge takes the shape of a first-order normative issue, and will be answerable by the quasi-realists’ lights. When it comes to explaining the necessary connections between the normative and the natural, all will be fine, it seems, if non-naturalists just go a little quasi.
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21

Bickhard, Mark H. Naturalism, Emergence, and Brute Facts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758600.003.0013.

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This chapter argues that, under a reasonable interpretation, naturalism and brute facts are in tension with each other. This, of course, does not entail that there are no brute facts: naturalism could be false. The British Emergentist tradition proposed that emergence was dependent on brute fact laws, and intended that this proposal was more ‘naturalistic’ than alternatives on offer at the time. The author argues that there is an alternative model of emergence that does not require brute facts—at least not in the British Emergentist sense—and, thus, is more consistent with naturalism. Nevertheless, the possibility of brute facts remains.
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22

Leary, Stephanie. Non-naturalism and Normative Necessities. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805076.003.0004.

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This chapter argues that the best way for a non-naturalist to explain why the normative supervenes on the natural is to claim that, while there are some sui generis normative properties whose essences cannot be fully specified in non-normative terms and do not specify any non-normative sufficient conditions for their instantiation, there are certain hybrid normative properties whose essences specify both naturalistic sufficient conditions for their own instantiation and sufficient conditions for the instantiation of certain sui generis normative properties. This is the only metaphysical explanation for supervenience on offer, the chapter argues, that can both clearly maintain the pre-theoretical commitments of non-naturalism, and provide a metaphysical explanation not just for supervenience, but for all metaphysical necessities involving natural and normative properties.
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23

Shepherd-Barr, Kirsten E. 1. Realism, naturalism, and symbolism. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780199658770.003.0002.

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The two decades from 1880 to 1900 are astonishing not just for the new ideas about drama and the radical changes in theatre practice and playwriting, but for the pace of those developments. ‘Realism, naturalism, and symbolism’ considers the realism of Ibsen’s plays; the naturalism inspired by the increasingly scientific context of late 19th-century Europe; the comedies of Oscar Wilde and George Bernard Shaw; the controversial works of Elizabeth Robins and Alfred Jarry’s Ubu Roi (1896); the symbolism of Belgian playwright Maurice Maeterlinck; and the tragic-comedy of Anton Chekhov. The common features running through these radically different new tendencies were experimentation, innovation, and language.
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24

Russell, Paul. Responsibility, Naturalism, and “The Morality System”. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190627607.003.0006.

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Even those who follow the general strategy of P. F. Strawson’s enormously influential “Freedom and Resentment” accept that his strong naturalist program needs to be substantially modified, if not rejected. An important effort to revise the Strawsonian program has been provided by R. Jay Wallace. This chapter argues that Wallace’s narrow construal of reactive attitudes, as they are involved in holding an agent responsible, comes at too high a cost. Related to this point, it is also argued that Wallace’s narrow conception of responsibility is a product of his effort to construct his account within the confines of the morality system and that this way of construing responsibility turns on a series of unnecessary and misleading oppositions. A more plausible middle path, it is maintained, can be found between Strawson’s excessively strong naturalist program and Wallace’s narrow and restrictive view of responsibility.
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25

Kanterian, Edward. Naturalism, Involved Philosophy, and the Human Predicament. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796732.003.0004.

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Scientistic naturalism is an important current in contemporary philosophy, but it offers a skewed and impoverished account of nature, human existence, and the nature of philosophy. This chapter first presents and contrasts this form of naturalism with two opposing varieties: extended and expansive naturalism. As the chapter shows, extended and especially expansive naturalism point toward a conception of philosophy as an “involved,” hermeneutic discipline, which is incompatible with scientistic naturalism. This conception of philosophy is then enriched by taking into account Cottingham’s religious epistemology of involvement and Heidegger’s elaboration of the hermeneutic circle. As it turns out, a genuinely involved approach to philosophy requires, as its starting-point, a hermeneutics of the human predicament. Key aspects of such a hermeneutics are introduced by means of Luther’s existential theology. Finally, six main points of an involved philosophy, taken as a new model of religious understanding, are formulated.
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26

Onof, Christian. The Problem of Free Will and Naturalism. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350425392.

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The problem of free will is one of the oldest and most central philosophical conundrums. The contemporary debate around it has produced a range of sophisticated proposals, but shows no sign of leading to convergence. Christian Onof reviews these contemporary approaches and argues that their main shortcomings are ultimately due to paradoxical requirements on free will imposed by the naturalistic framework. Onof singles out Kant’s critical solution as one that stands out among historical approaches insofar as it is based upon a rejection of this framework. By using the same methodological tool that he applies to contemporary proposals, namely a distinction between a volitional account of how we control our actions, a psychological account of the reasons for it and a metaphysical account of our status as agent, Onof shows that Kant’s solution constitutes a coherent picture of free will. By exhibiting the structure running through several key publications of Kant's critical period and drawing upon unpublished notes, Onof addresses several debates which loom large in contemporary Kant literature. His exegetical work puts Kant’s theory into conversation with contemporary analytic theories of free will and leads to defining a Kantian position that overcomes the issues plaguing existing approaches to the problem of free will.
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27

Kail, Peter J. E. Hume and Nietzsche. Editado por Paul Russell. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199742844.013.30.

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In his contribution, the author discusses the deep and surprising similarities between the philosophies of David Hume and Friedrich Nietzsche. The author argues that these stem from their shared conception of naturalism. Their naturalism is primarily an explanatory one and primarily aimed at explaining human thought and practice. In Nietzsche, this form of naturalism is expressed in his adoption of a genealogical approach to various topics, most famously that of morality. The author shows that Hume’s naturalism is similarly genealogical. The author also argues that their conceptions of morality and the self are closer than popular images of the two philosophers might have it.
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28

Oppy, Graham. Problems of Evil. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198821625.003.0004.

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The chapter begins with a discussion of the nature and diversity of worldviews, and the proper ways to go about comparing and evaluating worldviews. Three stages of worldview assessment are delineated: articulation, internal evaluation, and comparative evaluation, with the latter stage consisting in the weighting of theoretical virtues. There follows a comparison of theistic worldviews with naturalistic worldviews. It is contended that naturalism is simpler than theism, and that, while considerations about evil may not lead to the internal defeat of either theism or naturalism, naturalism has an advantage over theism in that the distribution of suffering and flourishing in the universe is more difficult to account for on theism than on naturalism, at least if theistic explanations of evil incur no additional theoretical commitments.
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29

Taiz, Lincoln y Lee Taiz. Troubadours, Romancing the Rose, and the Rebirth of Naturalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190490263.003.0011.

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As Chapter Eleven explains, sex in plants couldn’t be considered until the anathematization of sex in scholarly discourse ended and naturalism in illustrated herbals revived, and these changes occurred following the influx of Greek learning during the “Twelfth Century Awakening.” The poetry of the troubadours and the natural theology of St. Francis laid the foundation for the revival of naturalism. Scholars like Roger Bacon and Albertus Magnus reintroduced naturalism in herbals, and artists like Albrecht Dürer, and Hans Weiditz pioneered realistic plant portraits. In the first general treatise on botany since Theophratus (De Natura Stirpium [1536]), Jean Ruel adopted such terms as “conception” “parturition” “gestation” and “fetus.” To account for conception, he explained that the wind acts as husband to the plant: “after the wind Flavonius begins to blow … all vegetal things are married to it.” This “plants-as-female” paradigm was poeticized in “The Romance of the Rose.”
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30

Ciocan, Virginia. Medicamente verzi din farmacia naturii, ed a II-a. Editura Universitara, 2020. http://dx.doi.org/10.5682/9786062810603.

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Medicamentele verzi dau rezultate bune in stadiile incipiente ale tuturor bolilor si au rezultate foarte bune in profilaxia acestora. In bolile grave sau in cele cronice, medicamentul verde are un pretios rol adjuvant. Dar, in practica medicala naturista, conteaza mai mult pacientul si apoi boala si, de foarte multe ori, dorinta bolnavului de a se vindeca face adevarate miracole, lucru care contrazice stiinta medicala si invinge boala, chiar in afectiuni grave, precum cancerul.
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31

Waldow, Anik y Nigel DeSouza. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198779650.003.0001.

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This interview explores Charles Taylor’s understanding of philosophical anthropology and its relationship to Herder. Taylor argues that human culture can be properly understood only in a genetic fashion, through hermeneutics and phenomenology, and names Herder as an important precursor here. Taylor illustrates this through the difference between a purely normative political theory and a contextual political philosophy. On the relationship between naturalism and philosophical anthropology, Taylor identifies what he calls a “good naturalism,” associated with Herder, that explains what kind of animal human beings are, and a “bad naturalism” that explains human beings in reductive, natural scientific terms. Finally, Taylor outlines his current work on language, in which a similar opposition arises, between language as necessarily emerging as a rich set of language games/practices and language as pure description. Theories of language that interpret it only in terms of the latter are thus fundamentally flawed and inaccurate.
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32

Stenmark, Mikael. Scientism and Its Rivals. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190462758.003.0003.

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What is scientism and where and why does it differ from its rivals? The second aspect is crucial because, in assessing scientism, we also need to identify its rivals and the border areas between scientism and these rivals. If we reject one we need to know what alternatives there are and where there is overlap. This chapter offers answers to these questions and distinguishes between different types of scientism. It also suggests that liberal naturalism, humanism, social constructionism, religious naturalism, and theism are best understood as rivals to scientism, although that does not mean that they are on all accounts necessarily incompatible with scientism. It merely means that they contain elements that are in serious tension with the epistemology and ontology of scientism or its overall tendency to be deeply suspicious about everything in reality that cannot be described, understood, or explained by the natural sciences.
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33

Smith, Matthew Wilson. The Prison House of Nerves. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190644086.003.0007.

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Zola’s 1873 stage adaptation of his novel Thérèse Raquin is generally considered the first Naturalist drama, which inspired the most famous Naturalist play, Strindberg’s Miss Julie. This chapter examines these plays in the context of the neurophysiological theories behind Zola and Strindberg’s conceptions of Naturalism. It argues that Zola’s Naturalism, like that of his scientific mentor Claude Bernard, attempts to balance a commitment to neurophysiological determinism with a commitment to independent scientific observation, producing an uneasy fault line in Thérèse Raquin. The chapter further depicts Miss Julie as an earthquake in the rift of Zola’s earlier Naturalism. Strindberg’s artistic innovations are partly grounded in the author’s refusal to reconcile the most disruptive neurological findings of his time with more acceptable ideas of objectivity, independence, and agency. Fully appreciating Strindberg’s artistic contribution requires understanding his intellectual debt to the neuropsychological researchers of his day, above all Charcot and Bernheim.
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34

Olson, Jonas. The Metaphysics of Reasons. Editado por Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.12.

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This chapter focuses exclusively on normative reasons. Normative reasons count in favor of actions and attitudes like beliefs, desires, feelings, and emotions. Section 11.2 explores the common ground concerning the metaphysics of reasons. We shall see that the really controversial metaphysical issues in metanormative theorizing about reasons arise with respect to the metaphysics of the reason relation. The two subsequent sections therefore go beyond the common ground and consider competing accounts of the reason relation. Robust and quietist versions of non-naturalism are considered in section 11.3 and naturalism is considered in section 11.4. Section 11.5 summarizes and gives a brief comparative assessment of the accounts considered.
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35

Williams, Donald C. Introduction. Editado por A. R. J. Fisher. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810384.003.0001.

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The Introduction begins with a brief biographical treatment of Williams’s early career, with reference to philosophers of the previous generation. His general philosophical commitments are then outlined. They are empiricism, realism, and naturalism. According to Williams, empiricism entails the view that all knowledge pertaining to matters of fact is known inductively. Realism is the view that there is an external world independent of our conscious experience. Naturalism is the view that every existent is located and extended in a single system of space-time. His conception of metaphysics, his ontology of tropes and universals, his doctrine of actualism, and his metaphysics of time are then explained with reference to the chapters that follow. The Introduction ends with a brief assessment of Williams’s place in the history of analytic philosophy.
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36

Russell, Paul. Strawson’s Way of Naturalizing Responsibility. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190627607.003.0003.

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In “Freedom and Resentment” P. F. Strawson interprets the “Pessimist” as one who claims that if determinism is true then the attitudes and practices associated with moral responsibility cannot be justified and must be abandoned altogether. Against the pessimist Strawson argues that no reasoning of any sort could lead us to abandon or suspend our “reactive attitudes.” He claims that responsibility is a “given” of human life and society—something which we are inescapably committed to. This chapter argues that Strawson’s reply to the pessimist is seriously flawed. In particular, he fails to distinguish two very different forms or modes of naturalism and he is constrained by the nature of his own objectives (i.e., the refutation of pessimism) to embrace the stronger and far less plausible form of naturalism.
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37

Perler, Dominik. Spinoza on Skepticism. Editado por Michael Della Rocca. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780195335828.013.005.

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Spinoza never discusses the scenario of radical skepticism as it was introduced by Descartes. Why not? This chapter argues that he chooses a preventive strategy: instead of taking the skeptical challenge as it is and trying to refute it, he questions the challenge itself and gives a diagnosis of its origin. It is a combination of semantic atomism, dualism, and anti-naturalism that gives rise to radical doubts. Spinoza attacks these basic assumptions, opting instead for semantic holism, anti-dualism, and naturalism. This crucial shift of basic assumptions prevents radical skepticism from arising. To be sure, local doubts are still possible, but the possibility of global doubt is ruled out. The chapter examines this preventive strategy, situating it in the historical context and building a bridge to more recent anti-skeptical strategies.
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38

Parfit, Derek. Normative and Natural Truths. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778608.003.0004.

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This chapter considers arguments for and against normative naturalism. According to the normativity objection, irreducibly normative, reason-implying claims could not, if they were true, state normative facts that were also natural facts. When some naturalists reply to the normativity objection, they appeal to cases in which words with quite different meanings, and the concepts they express, refer to the same property. According to non-analytical naturalists, though we make some irreducibly normative claims, these claims, when they are true, state natural facts. Such views take two forms. Hard naturalists believe that, since all facts are natural, we do not need to make any such irreducibly normative claims. According to soft naturalists, we do need to make such claims. Soft naturalism, this chapter argues, could not be true. If there were no irreducibly normative truths, our normative beliefs could not help us to make good decisions and to act well.
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39

Cuneo, Terence. The Evolutionary Challenge to Knowing Moral Reasons. Editado por Daniel Star. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199657889.013.42.

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The “debunker’s puzzle” asks how it could be that (i) moral non-naturalism is true, (ii) we have moral knowledge, and (iii) evolutionary forces have heavily shaped the workings of our moral faculty. This chapter begins by exploring a prominent attempt to dissolve the puzzle, so-called third-factor views, arguing that they are subject to a variety of objections. This discussion highlights a pivotal claim in the dialectic between debunkers and non-naturalists: the debunker’s puzzle has force against moral non-naturalism only if it incorporates an ambitious claim about how far evolutionary forces have operated on the workings of the moral faculty. Non-naturalists can plausibly reject such a strong claim. Still, debunkers can rightly reply that non-naturalists nonetheless lack an explanation regarding how our moral judgments are linked to normative reality. The chapter argues that, by appealing to constitutive explanations, non-naturalists have helpful things to say about what the link might be.
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40

Tallon, Philip. The Mozart Argument and (V) The Argument from Play and Enjoyment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0020.

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Many atheistic philosophers concede that the prevalence of natural beauty is much more likely on theism than on naturalism. It is fairly easy to argue that beauty counts as evidence for God's existence. But how strong is this evidence? And what account of beauty are we using? This chapter examines several versions of the argument from beauty for God's existence, evaluates them, and presents a modified version of the argument offered by Alvin Plantinga. The chapter contends that beauty, as well as play, fit into the picture of Christian theology, and do not fit well within naturalism. An open-minded investigator should infer that Christian theism provides the best explanation for them, and that Christianity provides the best hope for satisfying our desire for beauty and play. In addition, the chapter offers a brief appraisal of Plantinga’s argument from play, and attempts to further it.
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41

Walls, Jerry L. The Argument from Love and (Y) The Argument from the Meaning of Life. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190842215.003.0019.

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This chapter combines Plantinga’s argument from love and his argument from the meaning of life. The challenge faced by naturalism with regard to the meaning of life is shown by the stark limits imposed by the existentialist account of meaning given by Sartre, and more recently by the argument that there is a large gap between the objective meaning of our lives, and the subjective, as articulated by Nagel. The deficiencies of naturalism are further probed by examining the accounts of love and altruism proposed by contemporary sociobiology. In addition, the chapter highlights the harsh reality that mortality undermines the meaning of life if it is true that all the achievements of humanity and all the things that matters to us will be devastated by the finality of death and destruction. Theism, by sharp contrast, grounds the hope that love is stronger than the forces of death and destruction. Christian theism in particular not only gives us a much richer account of the meaning and value of love, but it also gives us powerful resources to explain why our lives are deeply meaningful objectively as well as subjectively.
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42

Vintiadis, Elly y Constantinos Mekios, eds. Brute Facts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758600.001.0001.

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This is a book about facts that don’t have explanations, or what philosophers call brute facts. Such facts appear in our explanations, they inform many people’s views about the structure of the world, and are part of philosophical views in metaphysics and the philosophy of science. Yet, despite the very large literature on explanation, the question of bruteness has been left largely unexamined. The chapters in this collection aim to address this gap in the literature by exploring questions related to brute facts such as the following: How can we draw a distinction between facts that can reasonably be thought of as brute and facts for which further explanation is possible? Can we explain something and gain understanding by appealing to brute facts? Is naturalism inconsistent with the existence of (non-physical) brute facts? Can modal facts be brute facts? Are emergent facts brute? Thinking about these matters systematically directs one to related considerations that are at the heart of major debates in contemporary philosophy concerning modality, naturalism, consciousness, reduction, and explanation. With contributors who include senior and junior faculty members from different backgrounds and holding a number of different views, this book aims to begin a debate and to further engage the reader in these questions.
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43

Lagerlund, Henrik, Benjamin Hill y Stathis Psillos, eds. Reconsidering Causal Powers. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198869528.001.0001.

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Causal powers are returning to the forefront of realist philosophy of science. They were once central features of philosophical thinking about the natures of substances and causes but were banished during the early modern era and the Scientific Revolution. In this collection of essays, distinguished scholars revisit the fortunes of causal powers as scientific explanatory principles within the theories of substance and cause across history. Each author is focused on the philosophical role(s) causal powers was/were thought at the time to play and the reasons offered in support of, or against, their coherence and ability to perform their role(s). By placing rigorous philosophical analyses of thinking about causal powers within their historical contexts, features of their natures which might remain hidden to contemporary practitioners can be more readily identified and more carefully analysed. Canvassed are the thoughts of such important philosophers as Aristotle, Scotus, and Ockham and Buridan, then on through Suárez, Descartes, and Malebranche, to Locke and Hume, and ultimately to contemporary figures like the logical positivists, Goodman and Lewis.
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44

Parfit, Derek. On What Matters. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198778608.001.0001.

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This third volume of this series develops further previous treatment of reasons, normativity, the meaning of moral discourse, and the status of morality. It engages with critics, and shows the way to resolution of their differences. This volume is partly about what it is for things to matter, in the sense that we all have reasons to care about these things. Much of the book discusses three of the main kinds of meta-ethical theory: normative naturalism, quasi-realist expressivism, and non-metaphysical non-naturalism, which this book refers to as non-realist cognitivism. This third theory claims that, if we use the word ‘reality’ in an ontologically weighty sense, irreducibly normative truths have no mysterious or incredible ontological implications. If instead we use ‘reality’ in a wide sense, according to which all truths are truths about reality, this theory claims that some non-empirically discoverable truths — such as logical, mathematical, modal, and some normative truths — raise no difficult ontological questions. This book discusses these theories partly by commenting on the views of some of the contributors to Peter Singer's collection Does Anything Really Matter? Parfit on Objectivity.
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45

Marshall, Colin. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809685.003.0001.

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In this introduction, the argument of the book is outlined and some important clarifications are presented. The present project of grounding morality is distinguished from much recent work in metaethics. The argumentative framework of non-eliminative naturalism is also presented. In addition, several issues are identified which are set side for the purposes of this argument: psychological questions about what empathy and compassion “really” are and about how compassion develops in humans, linguistic questions about what the term “compassion” refers to in normal English, and philosophical questions about the ultimate content of compassionate states and about the choice between different moral paradigms.
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46

Lopes, Dominic McIver. Beauty, Naturally. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827214.003.0011.

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Like aesthetic hedonism, the network theory assumes aesthetic value realism. The chapter argues for aesthetic naturalism without appeal to aesthetic non-cognitivism or aesthetic nihilism. First, aesthetic normativity reduces to achievement normativity. Second, aesthetic value facts are grounded in non-aesthetic facts. Grounding, by contrast with supervenience, provides for metaphysical explanations of the very kind that we seek in order to understand and to manipulate aesthetic value in the world. Many philosophers fret about whether or not aesthetic value facts are subjective (response-constituted). A distinction between what grounds aesthetic value facts and what anchors aesthetic practices makes clear how aesthetic values are anthropocentric, but not response-constituted.
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47

Brandt, Kenneth K. Jack London. Liverpool University Press, 2018. http://dx.doi.org/10.3828/liverpool/9780746312964.001.0001.

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Recounting his 1897-98 Klondike Gold Rush experience Jack London stated: “It was in the Klondike I found myself. There nobody talks. Everybody thinks. There you get your perspective. I got mine.” This study explores how London’s Northland odyssey - along with an insatiable intellectual curiosity, a hardscrabble youth in the San Francisco Bay Area, and an acute craving for social justice - launched the literary career of one of America’s most dynamic 20th-century writers. The major Northland works - including The Call of the Wild, White Fang, and “To Build a Fire”- are considered in connection with the motifs of literary Naturalism, as well as in relation to complicated issues involving imperialism, race, and gender. London’s key subjects—the frontier, the struggle for survival, and economic mobility—are examined in conjunction with how he developed the underlying themes of his work to engage and challenge the social, political, and philosophical revolutions of his era that were initiated by Darwin, Marx, Nietzsche, and others.
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48

Ryan, Richard M., ed. The Oxford Handbook of Human Motivation. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195399820.001.0001.

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Motivation is that which moves us to action. Human motivation is thus a complex issue, as people are moved to action by both their evolved natures and by myriad familial, social, and cultural influences. The Oxford Handbook of Human Motivation aims to capture the current state-of-the-art in this fast developing field. The book includes theoretical overviews from some of the best-known thinkers in this area, including articles on Social Learning Theory, Control Theory, Self-determination Theory, Terror Management Theory, and the Promotion and Prevention perspective. Topical articles appear on phenomena such as ego-depletion, flow, curiosity, implicit motives, and personal interests. A section specifically highlights goal research, including chapters on goal regulation, achievement goals, the dynamics of choice, unconscious goals and process versus outcome focus. Still other articles focus on evolutionary and biological underpinnings of motivation, including articles on cardiovascular dynamics, mood, and neuropsychology. Finally, articles bring motivation down to earth in reviewing its impact within relationships, and in applied areas such as psychotherapy, work, education, sport, and physical activity.
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49

Eklund, Matti. Presentationalism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198717829.003.0006.

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This chapter explores the view—“presentationalism”—that normative sentences and propositions are mind-independently true, but what they represent is not normative. There are no normative properties or facts. This view, whatever in the end its fate, combines attractive features of realism and antirealism. The view is curiously absent from prominent accounts of the theoretical options. The possibility of a view like this problematizes important arguments in the literature, for example certain arguments for non-naturalism, and shows that one must be careful to distinguish between normative facts and normative truths. Toward the end of the chapter, I consider whether the Moral Twin Earth arguments present problems for the view.
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50

Eklund, Matti. Connections. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198717829.003.0008.

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In this chapter, connections to a number of other central debates in the literature are explored. Among questions brought up are ones relating to normative indeterminacy and vagueness (there are similarities between issues brought up here and issues brought up in connection with normative indeterminacy), quietism (how do the present concerns affect the quietism recently defended by e.g. T.M. Scanlon?), whether the problems discussed in the book raise worries for other theorists besides realists (the answer is yes), non-naturalism (can appeal to Alternative-unfriendliness help ward off objections to this view?), creeping minimalism (does the present framework help ward off this kind of worry?), and essentially contested concepts (can the present framework help make sense of this notion?).
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