Bibliographies thématiques / Adam (Philosoph)

Littérature scientifique sur le sujet « Adam (Philosoph) »

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Publié le 26 juillet 2024

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Articles de revues sur le sujet "Adam (Philosoph)"

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Konstańczak, Stefan, et Anna Oksiak-Podborączyńska. « Adam Wrzosek’s philosophy of medicine ». Acta Medicorum Polonorum 7, no 2 (1 décembre 2017) : 5–23. http://dx.doi.org/10.20883/amp.2017/9.

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Autorzy tego artykułu chcieli zrekonstruować koncepcję Adama Wrzoska filozofii medycyny. Adam Wrzosek był wybitnym polskim lekarzem, naturalistą i historykiem medycyny. Punktem wyjścia rozważań była próba określenia i zdefiniowania przedmiotu zainteresowań filozofii medycyny. Ponadto autorzy rozważali najważniejsze osiągnięcia tzw. polskiej szkoły filozofii medycyny. Filozofia medycyny uprawiana przez Adama Wrzoska, zdaniem autorów, jest adaptacją arystotelesowskiego podziału filozofii na praktyczną i teoretyczną. We wnioskach wykazano stanowisko Adama Wrzoska w kwestii potrzeby edukacji filozoficznej i zasadności odrębnego traktowania etyki dla zawodów medycznych.
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Campagnolo, Gilles. « Du «spectateur impartial» au «travailleur impartial», un commentaire sur la relation entre philosophie morale et économie politique chez Adam Smith selon Jean Mathiot ». Dialogue 50, no 3 (septembre 2011) : 469–509. http://dx.doi.org/10.1017/s0012217311000515.

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ABSTRACT: As Smith freed moral philosophy from former control bodies (the Church, the state), the Scottish philosopher opened the field for a scientific political economy. In hisAdam Smith. Philosophie et économie(Paris, Presses universitaires de France, 1990, p. 45), Jean Mathiot asked :«Should then one wonder that his [Smith’s] audacious stand became the historical grounding stone for political economy, then bringing recognition as an objectively-grounded field of knowledge?»Mathiot’s text and thought have been little debated to this day; this essay is meant to fill that gap, in particular with regard to the history of Smith’s reception in France. Mathiot sought to understand better the “impartial spectator” using a new character whom he claimed Smith was implicitly sketching, and whom he called “the impartial laborer”. To Mathiot’s mind, from theTheory of moral sentiments(1759) to theWealth of Nations(1776), the link is nothing else than Smith’s own philosophy.
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Davie, George Elder. « Victor Cousin and the Scottish Philosophers ». Journal of Scottish Philosophy 7, no 2 (septembre 2009) : 193–214. http://dx.doi.org/10.3366/e147966510900044x.

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Exchanges in the nineteenth century between Sir William Hamilton, James Frederick Ferrier and the French philosopher Victor Cousin are crucial to understanding contemporary efforts to preserve the continuity of the Scottish philosophical tradition on the part of those alive to new themes emanating from Kant and philosophy in Germany. Ferrier's strategy aimed at re-invigorating Descartes and Berkeley by drawing on elements in Adam Smith's social philosophy. But the promising steps taken in this direction in Ferrier's essays on consciousness were seriously undermined, in Cousin's view, by the aprioristic character of his Institutes, in which he abandoned the careful empirical method characteristic of Scottish philosophy as practiced by Reid.
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Ortmann, A. « Adam Smith's Lost Legacy ; Adam Smith's Moral Philosophy ». History of Political Economy 39, no 2 (1 juin 2007) : 326–29. http://dx.doi.org/10.1215/00182702-2007-013.

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Smith, Craig. « Adam Smith on Philosophy and Religion ». Ruch Filozoficzny 74, no 3 (26 septembre 2018) : 23. http://dx.doi.org/10.12775/rf.2018.025.

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Fleischacker, Samuel. « Adam Smith and cultural relativism ». Erasmus Journal for Philosophy and Economics 4, no 2 (4 décembre 2011) : 20. http://dx.doi.org/10.23941/ejpe.v4i2.79.

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This paper explores the presence of both relativistic and universalistic elements in Adam Smith’s moral philosophy. It argues that Smith is more sympathetic to the concerns of anthropologists than most philosophers have been, but still tries to uphold the possibility of moral judgments that transcend cultural contexts. It also argues that the tensions between these aspects of his thought are not easy to resolve, but that Smith’s sensitivity to the issues that give rise to them makes him a useful figure with whom to think through the relationship between anthropology and moral philosophy to this day.
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Graham, Gordon. « Adam Ferguson as a Moral Philosopher ». Philosophy 88, no 4 (20 août 2013) : 511–25. http://dx.doi.org/10.1017/s0031819113000570.

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AbstractAdam Ferguson has received little of the renewed attention that contemporary philosophers have given to the philosophers of the Scottish Enlightenment, most notably David Hume, Thomas Reid and Adam Smith. There are good reasons for this difference. Yet, the conception of moral philosophy at work in Ferguson's writings can nevertheless be called upon to throw important critical light on the current enthusiasm for philosophical ethics and applied philosophy. Eighteenth century ‘moral science’ took its significance from a context that modern philosophers who seek to be practically ‘relevant’ need, but lack.
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Picon, Dorothée. « « Adam Smith est avant tout un philosophe » ». Sciences Humaines N°179, no 2 (1 février 2007) : 12. http://dx.doi.org/10.3917/sh.179.0012.

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James R. Otteson. « The Impartial Spectator : Adam Smith’s Moral Philosophy ». Journal of the History of Philosophy 46, no 2 (2008) : 326–27. http://dx.doi.org/10.1353/hph.0.0002.

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Radcliffe, Elizabeth S., et D. D. Raphael. « Adam Smith. » Philosophical Review 96, no 4 (octobre 1987) : 612. http://dx.doi.org/10.2307/2185403.

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Thèses sur le sujet "Adam (Philosoph)"

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GUIMET, JACQUES. « Empirisme moral : francis hutcheson, adam smith ». Paris 1, 1986. http://www.theses.fr/1986PA010524.

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Hill, Lisa Ellen. « Adam Ferguson and spontaneous order : the paradox of progress and decline ». Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386470.

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French, Edmund John. « Adam of Buckfield and the early universities ». Thesis, Queen Mary, University of London, 1998. http://qmro.qmul.ac.uk/xmlui/handle/123456789/26687.

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This thesis represents a systematic analysis of one of the commentaries of Adam of Buckfield on the physical works of Aristotle. The aim is to indicate how natural philosophy was taught in the early universities and how Aristotle's text became canonical in the arts course. The evidence, from extensive palaeographical research, is used to assess Buckfield's influence at an important time when Oxford was a young university, still shaping its curricula. It is argued that since natural philosophy was forbidden in the university of Paris during the time when Buckfield was teaching, a particular importance attaches to Oxford's interpretation of the physical works of Aristotle. The subsequent revival of natural philosophy in Paris and other universities that followed the Parisian model, it is argued, therefore owes a considerable debt to Oxford and its early masters, among whom Adam of Buckfleld was the earliest to complete a commentary on all the major physical works. The thesis examines the manuscript traditions in which Buckfield's works survives: separate copies of commentaries; whole commentaries written out in the Corpus vetustius collections of physical works; fragments of commentaries in the standard gloss in the same collection. Reasons are suggested for the difference between the natures of these manuscripts in the context of thirteenth-century teaching. A special study of Buckfleld's commentary on the De dfferentia spirilus et anime illuminates these kinds of manuscripts, indicates where further work will be profitable, and allows a reconstruction of the teaching material and techniques of Oxford regent masters of the thirteenth century.
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Leddy, Neven Brady. « Adam Smith's moral philosophy at the nexus of national and philosophical contexts : French literature and Epicurean philosophy in the Scottish Enlightenment ». Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547775.

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Müller, Leonardo André Paes. « La philosophie d'Adam Smith : imagination et spéculation ». Thesis, Paris 1, 2016. http://www.theses.fr/2016PA01H200/document.

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Dans La théorie des sentiments moraux, Adam Smith établit un schéma pluraliste, avec quatre types de jugements moraux, pour expliquer l'approbation morale : 1) par rapport au motif de l'action, le jugement en détermine la convenance ou l'inconvenance (propriety ou impropriety) ; 2) par rapport aux effets immédiats de l'action, le jugement détermine le mérite ou le démérite ; 3) analysant l'accord entre l'acte et ses règles générales de conduite, le jugement détermine si l'agent a agi conformément à son devoir ; et 4) par rapport aux effets révolus de l'acte, c'est-à-dire, à la manière selon laquelle cet acte s'insère dans le fonctionnement global de la société (ce dernier type de jugement moral est analysé sous le nom d'apparence d'utilité). Ces quatre types de jugements moraux se fondent dans l'imagination et forment la totalité du principe de l'approbation qui structure la partie spéculative de sa théorie morale
In The Theory of Moral Sentiments, Adam Smith establishes a pluralist scheme to explain moral approbation, with four kinds of moral judgments: 1) regarding the motives of the agent, the judgment determines its propriety or impropriety; 2) regarding the immediate effects of the action, the judgement determines its merit or demerit; 3) analyzing if this act is a particular case of a general rule, the judgement determines if the agent has acted according to his duty; and 4) regarding the remote effects of the action, that is, the way this action is a part of the global operations of society (a judgement that Smith calls the appearance of utility). These four kinds of moral judgments are grounded in imagination and form the totality of the principle of approbation that structure the speculative part of his moral philosophy
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Euvrard, Jean-Louis. « Philosophie et marché chez Adam Smith : morale de l'économie, économie de la morale ». Nantes, 1997. http://www.theses.fr/1997NANT3013.

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On a trop souvent fait de Smith le fondateur de l’économie politique, occultant ainsi qu'il considérait son œuvre morale (la théorie des sentiments moraux) comme supérieure à la richesse des nations et que l’économie relevait toujours, pour lui, de la juridiction de la philosophie morale. En réalité, il n'est devenu "économiste" que pour des raisons philosophiques. Il y a un devenir-économie de l philosophie : le marche autorégulateur est l’énigme enfin résolue, la solution enfin trouvée au problème du fondement d'un lien social durable et optimal. Toutes les thèses économiques de Smith sont solidaires d'une herméneutique philosophique du marche. Pour le démontrer, on déchiffrera les vertus du marché autorégulateur en prenant comme fil conducteur l’omniprésence du concept de nature dans la richesse des nations. La société commerçante est l'actualisation du naturel anthropologique, en demeurant conforme à la version smithhienne du droit naturel. Elle incarne l’émergence d'une légalité économique "naturelle" (au sens d'un mécanisme engendrant un résultat inintentionnel qui se révèle inconsciemment ordonne au bien public). Mais les analyses de la richesse des nations semblent contredire les résultats de la philosophie morale. D'où "le problème d’Adam Smith". L'examen de la théorie des sentiments moraux montre qu'y coexistent deux modèles : celui de la fondation morale du lien social, par pleine actualisation du dispositif de la moralité naturelle et celui du retrait. La richesse des nations n'est que le devenir "économie" du retrait, comme articulation à minima de l'ordre de la coexistence morale et de l'ordre économique. Solution réaliste, de moindre mal qui réalise les fins morales, apparemment niées, par d'autres moyens. Ce en quoi réside la dignité philosophique du marche comme héritier quasi dialectique de la moralité naturelle
Adam smith has all too frequently been made the founder of politiqual economy, in a hidden kind of way since he considered his moral work (theory of moral sentiments) as more important than the wealth of nations and since the economy is, for him, always grounded in moral philosophy. In realty, he only became an "economist" for philosophical reasons. There is an evolving process of the transformation from philosophy to economics : the enigma of the self regulating market is finally resolved, the solution is finally found in wich the fundamental problem of a long term social link is optimal. All economic theses are based on a paricular philosophical hermeneutic of the market. In order to demonstrate this thesis, it is intended to uncover the virtues of the self regulationg market, taking as the guideline the ever espace present concept of nature in the wealth of nations. The "commercial society" is the historical manifestation of human nature, with de smith's version of natural law. It embodies the emergence of a system of "natural" economic laws (in the sense of a mechanism tending toward an unintentional state wich reveals itself unconciously orientated towards the public good). But the analysis of wealth of nations seem to contradict the results of the moral philosophy. Hence the "adam smith problem". An examination of the theory of moral sentiments shows that two models exist: one wich links the moral to the social, by fully developing natural morality; and the other by withdrawal. The weath of nations is only the "becoming" part of this withdrawal, a minimal articulation of the order of moral coexistence and the economic order. A realistic solution is one of the lesser evil, which brings about the apparently denied moral ends by other means. It is here that lies the philosophical dignity of the market as the semi dialectic inheritance of natural morality
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Packham, Catherine Mary. « Making systems : natural philosophy and the division of knowledge in the work of Adam Smith ». Thesis, University of Cambridge, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.621947.

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Rodrigues, Alexandre Amaral. « Ambição e prudência : os sistemas econômicos de Adam Smith ». Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02022018-114751/.

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A tese procura sustentar que Adam Smith atenua seu posicionamento crítico com relação à busca por acumulação de riquezas nas sociedades comerciais entre a Teoria dos Sentimentos Morais e A Riqueza das Nações. Tal mudança se associa a um novo personagem das relações econômicas que surge na última dessas obras: o acumulador de capital. A diferença entre a busca pela fortuna e a acumulação de capital, segundo defendemos, se associa a uma diferença conceitual entre riqueza e capital, diferença essa que se deveria, conforme nossa concepção, à influência do pensamento fisiocrático, e particularmente do Quadro Econômico de Quesnay, sobre a ideia smithiana de progresso da opulência, e mesmo, talvez, sobre sua visão geral da sociedade. Sustentamos, finalmente e esse é nosso ponto principal , que Adam Smith procurou conciliar tal mudança com o que havia escrito em sua primeira obra. Essa tentativa se patenteia por aspectos sutis, porém relevantes, das modificações que o filósofo introduziu no texto da Teoria dos Sentimentos Morais em sua última revisão, de 1790.
The thesis sustains that Adam Smith attenuates his critical position with regard to the search for wealth accumulation in commercial societies between the Theory of Moral Sentiments and The Wealth of Nations. Such a change is associated with a new \"character\" of economic relations that emerges in the last of these works: the accumulator of capital. The difference between the search for fortune and the accumulation of capital, we argue, is associated with a conceptual difference between wealth and capital, which is owed, according to our conception, to the physiocrat\'s influence over the Smithian idea of \"progress of opulence,\" and perhaps even over his general view of society. Finally, we argue - and this is our main point - that Adam Smith sought to reconcile this change with what he had written in his first work. This attempt was evidenced by subtle but relevant aspects of the modifications that the philosopher introduced in the text of the Theory of Moral Sentiments in his last revision of 1790.
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Okan, Ecem. « Entre histoire et analyse : le progrès selon David Hume et Adam Smith ». Thesis, Paris 1, 2018. http://www.theses.fr/2018PA01E050.

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Cette thèse porte sur la relation entre histoire et analyse dans les considérations de Hume et de Smith sur le progrès. Son objectif est double. En premier lieu, elle vise à montrer que ces deux auteurs écossais articulent une approche historique, dite conjecturale, avec une autre approche historique qui relève de leur analyse de l’émergence de la société civile. Tandis que Hume rassemble ces deux approches historiques distinctes dans sa philosophie politique, Smith fait émerger son analyse économique de sa philosophie politique, qui est une histoire conjecturale de la société civile. Selon les deux auteurs, le gouvernement naît d’une inégalité de richesse au sein de la société et son but principal est de sécuriser la propriété privée. L’analyse économique de la Richesse des Nations dérive de cette théorie du gouvernement et de la justice. En second lieu, ce travail a pour but de souligner que Smith donne un moindre rôle à l’histoire dans sa théorie économique que Hume. Les attitudes divergentes de Hume et Smith vis-à-vis du problème de la dette publique britannique en témoigne. Tandis que Hume met en avant le danger provenant de la politique belliqueuse de la Grande Bretagne en traçant un parallèle avec l’Empire romain, Smith privilégie les effets économiques de la dette, qui, malgré leur nocivité, sont compensés par l’épargne privée. Une telle comparaison explique l’émergence ultérieure de l’école classique qui privilégie une analyse économique purement théorique, dépourvue de contexte historique
This dissertation examines the relationship between history and analysis in Hume’s and Smith's considerations on progress. Its objective is twofold. First, it aims to show that these two Scottish thinkers bring together an historical approach, i.e. conjectural history, with another historical approach stemming from their analysis of the rise of civil society. Hume conflates these two distinct historical approaches in his political philosophy, whereas Smith separates gradually his economic analysis of from his political philosophy ― which is a conjectural history of civil society. According to both of them, the government originates from the inequality of wealth within society and its main purpose is to secure private property. The economic analysis of the Wealth of Nations derives from this theory of government and justice. Secondly, this study aims to emphasize that Smith’s economic theory is less historical than Hume. This is illustrated by the difference between Hume’s and Smith’s stance on the problem of the British public debt. While Hume points out the danger proceeding from Great Britain's aggressive international politics ― by drawing a parallel with the Roman Empire ―, Smith brings to the fore the economic effects of public debt, which, despite their harmfulness, are offset by private savings. Such a comparison explains the subsequent emergence of the classical school which deploys a purely theoretical economic analysis that lacks historical context
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Kimoto, Yuataka. « L'univers passionnel de Villiers de l'Isle-Adam ». Paris 4, 2001. http://www.theses.fr/2000PA040286.

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Nous ne visons pas une étude psychologique des passions chez Villiers. Nous envisageons, en tant que problème fondamental de son écriture, les deux passions qui sont constamment mises en cause dans son œuvre : la passion de la puissance et la passion amoureuse. Noble de naissance, Villiers a cherché à prouver sa noblesse par son écriture. Celle-ci est donc fondamentalement déterminée par sa volonté de puissance. Or, chez lui, être puissant et noble, c'est, avant tout, pouvoir être soi-même. Mais, puisque l'usage du langage introduit inévitablement l'autre dans l'écriture de soi, celui qui écrit risque toujours d'être dépossédé. Pour devenir soi-même par l'écriture, il faut expulser l'autre du langage dont on use. Le problème est le même en amour, car la femme peut être à la fois l'être et l'autre de l'homme chez Villiers. De même que l'écriture poétique de soi, l'amour ne se réalise que par une lutte contre l'autre. Or, l'amour est une illusion chez Villiers. L'autre de l'homme en amour consiste donc dans la vérité. De même, l'autre qui s'exprime constamment dans la parole consiste dans sa vérité immuable, dans le sens qui se constitue par la répétition. L'amour ou la poésie dont rêve Villiers ne se réalise donc qu'en un instant illusoire, mais unique. Et pour ne pas tomber dans la répétition, il faut mourir à l'instant même où se manifeste l'idéal. L'éthique du poète chez Villiers est une éthique suicidaire. Mais l'écriture en tant que texte se donne irrémédiablement à la répétition. De là résulte l'ambiguïté fondamentale de l'écriture villierienne.
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Livres sur le sujet "Adam (Philosoph)"

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Evensky, Jerry. Adam Smith's moral philosophy. Cambridge, England : Cambridge University Press, 2005.

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Evensky, Jerry. Adam Smith's moral philosophy. Cambridge, England : Cambridge University Press, 2005.

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Michaël, Biziou, dir. Adam Smith philosophe : De la morale à l'économie, ou, Philosophie du libéralisme. Rennes : Presses universitaires de Rennes, 2009.

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Ben-Zeev, A. Mishpaṭ ha-adam. Tel Aviv : ha-Ḳibuts ha-meʾuḥad, 1996.

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Ben-Zeev, A. Mishpaṭ ha-adam. T.A. [z.o. Tel Aviv] : ha-Ḳibuts ha-meʼuḥad, 1996.

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Ben-Zeev, A. Mishpaṭ ha-adam. T.A. [z.o. Tel Aviv] : ha-Ḳibuts ha-meʼuḥad, 1996.

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Patt-Shamir, Galia. Adam le-adam ḥidah : Ṭevaʻ ha-adam u-maḥashevet Sin. Tel-Aviv : Universiṭat Tel-Aviv, 2004.

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Pavel, Dan. Etica lui Adam. București : Editura Du Style, 1995.

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Raphael, D. D. The impartial spectator : Adam Smith's moral philosophy. Oxford : Clarendon, 2009.

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Raphael, D. D. The impartial spectator : Adam Smith's moral philosophy. Oxford : Clarendon, 2009.

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Chapitres de livres sur le sujet "Adam (Philosoph)"

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Fleischacker, Samuel. « Epistemology ; philosophy of science ; aesthetics ». Dans Adam Smith, 29–60. Abingdon, Oxon ; New York, NY : Routledge, 2021. : Routledge, 2021. http://dx.doi.org/10.4324/9781315225876-2.

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Bryan, Alexander, et Alan M. S. J. Coffee. « Smith, Adam ». Dans Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht : Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-007-6730-0_457-1.

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Bryan, Alexander, et Alan M. S. J. Coffee. « Smith, Adam ». Dans Encyclopedia of the Philosophy of Law and Social Philosophy, 3285–91. Dordrecht : Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_457.

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Hill, Lisa. « Ferguson, Adam ». Dans Encyclopedia of the Philosophy of Law and Social Philosophy, 965–71. Dordrecht : Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_816.

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Hill, Lisa. « Ferguson, Adam ». Dans Encyclopedia of the Philosophy of Law and Social Philosophy, 1–7. Dordrecht : Springer Netherlands, 2021. http://dx.doi.org/10.1007/978-94-007-6730-0_816-1.

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Lahey, Stephen E. « Adam Wodeham ». Dans Encyclopedia of Medieval Philosophy, 1–6. Dordrecht : Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_11-2.

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Bonadeo, Cecilia Martini, Angela Guidi, Antonella Straface, Roxanne D. Marcotte, Cecilia Martini Bonadeo, Samuel Noble, Emily J. Cottrell et al. « Adam Wodeham ». Dans Encyclopedia of Medieval Philosophy, 20–24. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_11.

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Gensler, Marek, Susan Brower-Toland, Henrik Lagerlund, John Kelsay, Thomas Pink, Tobias Hoffmann, Julie Brumberg-Chaumont et al. « Wodeham, Adam ». Dans Encyclopedia of Medieval Philosophy, 1420. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_538.

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Lahey, Stephen E. « Adam Wodeham ». Dans Encyclopedia of Medieval Philosophy, 45–50. Dordrecht : Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_11.

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Fleischacker, Samuel. « Advantages and disadvantages of Smith’s moral philosophy ». Dans Adam Smith, 159–75. Abingdon, Oxon ; New York, NY : Routledge, 2021. : Routledge, 2021. http://dx.doi.org/10.4324/9781315225876-7.

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Actes de conférences sur le sujet "Adam (Philosoph)"

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Porobija, Zeljko, et Lovorka Gotal Dmitrovic. « THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE ? » Dans NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.
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MONTESI, Cristina. « DISTRIBUTION OF WEALTH AND HUMAN HAPPINESS : THE LEGACY OF WILLIAM THOMPSON ». Dans Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.30.

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The paper analyzes the figure of William Thompson (1785-1833), a very versatile intellectual. Thompson was in fact a philosopher, a social scientist, a social reformer, a defender of women’s rights, but, above all, a moral and radical economist precursor of Marx’s theory of surplus value. This forerunner intuition of some basic assumptions of marxist theory of value should not allow Thompson to be counted among Ricardian Socialists, the group to which he has erroneously led back by many scholars of economic doctrines. Thompson’s main research topic can be deduced from the title of his most important scientific work: “An Inquiry into The Principles of Distribution of Wealth most conducive to Human Happiness”. The paper shows that the search for the natural laws of distribution of wealth which can ensure the achievement of the greatest quantity of human happiness at his time, led Thompson to an original combination of Jeremy Bentham’s utilitarianism, Robert Owen’s socialism, Adam Smith’s theory of value (not David Ricardo’s theory of value). This syncretism forced Thompson to take distance from Bentham on various topics (the concept of happiness like well-being not pleausure and like a relational good; the non-subordination of equality principle to safety principle); compelled Thompson to differentiate from Owen’s mutual co-operation in a more democratic, feminist and reformist direction; obliged Thompson to embrace a noninstrumental theory of value. At microeconomic level Thompson’s legacy can be found in the anticipation, inside his mutual co-operation social system, of Rochdale principles, which would later have been be the guiding principles of co-operative enterprises, integrated with the principle of public happiness, a Civil Economy notion. Key words: Ricardian Socialists, Smithianian Socialists, Cooperative Socialists, Benthamian Utilitarianism, Public Happiness
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Uya, Yifan. « Collaborative Vibration : The Mythic Journey of A Coal Boy ». Dans LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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Rapports d'organisations sur le sujet "Adam (Philosoph)"

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Papadopoulos, Yannis. Ethics Lost : The severance of the entrenched relationship between ethics and economics by contemporary neoclassical mainstream economics. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp1en.

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In this paper we examine the evolution of the relation between ethics and economics. Mainly after the financial crisis of 2008, many economists, scholars, and students felt the need to find answers that were not given by the dominant school of thought in economics. Some of these answers have been provided, since the birth of economics as an independent field, from ethics and moral philosophy. Nevertheless, since the mathematisation of economics and the departure from the field of political economy, which once held together economics, philosophy, history and political science, ethics and moral philosophy have lost their role in the economics’ discussions. Three are the main theories of morality: utilitarianism, rule-based ethics and virtue ethics. The neoclassical economic model has indeed chosen one of the three to justify itself, yet it has forgotten —deliberately or not— to involve the other two. Utilitarianism has been translated to a cost benefit analysis that fits the “homo economicus” and selfish portrait of humankind and while contemporary capitalism recognizes Adam Smith as its father it does not seem to recognize or remember not only the rest of the Scottish Enlightenment’s great minds, but also Smith’s Theory of Moral Sentiments. In conclusion, if ethics is to play a role in the formation of a postcapitalist economic theory and help it escape the hopeless quest for a Wertfreiheit, then the one-dimensional selection and interpretation of ethics and morality by economists cannot lead to justified conclusions about the decision-making process.
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