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Littérature scientifique sur le sujet « Philosophical Practi »

Auteur : Grafiati

Publié le 9 mars 2023

Mis à jour le 10 mars 2023

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Articles de revues sur le sujet "Philosophical Practi"

Confederat, Olga, et Natalya Dyadyk. « Scopic regime and its place in the epistemological plan of visual culture ». Socium i vlast, n^o 3 (septembre 2022) : 71–82. http://dx.doi.org/10.22394/1996-0522-2022-3-71-82.

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Introduction. The interest of modern humanities in the field of the visual involves systematic work with the structural and content elements of the spectacle, encoding important information about social being and thinking, about the value systems of man and society, about the nature of receptions and models of cognition adopted in a particular era. The subject of attention in the article is the basic coding tool of visuality - the gaze mode or the scopic mode. Elucidation of its nature and mode of action opens up the possibility of a philosophical consideration of the cognitive models of the era. The purpose: of the article is to present models of scopic modes in the aspect of the philosophical theory of visuality, to reveal their epistemological significance and to consider examples of the practi- cal operation of such modes in films of the 20th and 21st centuries. Methods. In the course of the study, general scien- tific methods of analysis and synthesis were used; the method of phenomenological reduction, which allows fixing the sensually perceived qualities of ob- ject-spatial screen images; a hermeneutic method that allows, on the basis of visible sign structures, to reveal the deep intentions of a visual image, as well as methods of structural and discursive analysis of a visual source, which make it possible to identify markers of the philosophical and cultural content of a visual text and the objective causes and conditions for its appearance. The scientific novelty lies in the fact that we ap- proach the visual source from the standpoint of epistemology, which allows us to find out the na- ture of the cognitive strategy of a particular era. We systematize the types of scopic modes accepted in visualism and reveal the possibility of theorizing an additional, “observational” mode, which is relevant for the beginning of the 21st century. Results. In the course of the analysis, we applied the tools and conceptual base of philosophical epistemology to modern visual culture, namely, to photographic and cinematic images. This made it possible to see a certain cognitive strategy behind the same type of way of organizing the spectacle and controlling the spectator’s gaze, and thereby open up a possible path to studying the epistemo- logical “a priori condition” of cognition characteris- tic of a particular era. The five most effective scopic regimes are considered: “Cartesian perspectivism”, “topographic” regime, “baroque” regime, “impulse” and “observational” regimes. Conclusions. Structural and discursive analysis of visual material (photographic series and films) of different decades of the 20th and 21st centuries makes it possible to highlight a special tool that encodes the cognitive intentions of the era in a visual image: the scopic mode or the gaze mode. Using the type of selectivity inherent in it and the dynamics of the gaze as the basic characteristics of the scopic mode, we distinguish five basic scoping modes in the visual practice of the XX—XXI cen- turies.. At the same time, understanding the regime of gaze as an expression and action of the episteme that dominates in a particular era, we discover the philosophical and epistemological field of study of photography or film.

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Brenifier, Oscar. « The Art of Philosophical Practice : Philosophical Attitudes ». Socium i vlast, n^o 1 (2018) : 73–79. http://dx.doi.org/10.22394/1996-0522-2018-1-73-79.

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Sumiacher D'Angelo, David. « PRÁCTICA FILOSÓFICA CON ACCIONES CORPORALES ». haser, n^o 12 (2021) : 269–91. http://dx.doi.org/10.12795/haser/2021.i12.08.

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In this article I will provide some elements and perspectives regarding how it's possible to carry out philosophical practices through corporal actions. To understand this and to be able to do it out first, we must understand some general assumptions and principles around a broad understanding of philosophy and philosophical practice. After laying these foundations, I will focus on three great ways of performing corporal actions as part of the work that is done in philosophical practice. The first has to do with the sensory uptake of the other. In this way we enormously enrich the flow of elements that we use for working with others and the development of working hypotheses. A second type of corporal actions that we can incorporate into philosophical practice has to do with the performance of bodily actions by the practical philosopher. In this case, we use our action, gestures and expressions as a way of promoting, deepening and intensifying philosophical processes that are developed through dialogue or in any way. Lastly, a third way of including corporal actions in intersubjective philosophical interactions has to do with requesting the performance of specific corporal actions from others or performing them in conjunction with them. The variety of possibilities and achievable routes in this case is immense, but here we have an indisputable potential for philosophical work with others, which is built in principle from the grasp of circumstance and the philosophical process that is developing. In each case I will be considering a broad vision of philosophical practice that includes the work of philosophical counseling, philosophy for/with children, philosophical workshops and applied philosophy in organizations.

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Barrientos, Rastrojo José. « Philosophical practice as experience and travel ». Socium i vlast 4 (2019) : 29–44. http://dx.doi.org/10.22394/1996-0522-2019-4-29-44.

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SANDU, Antonio. « Mediation – Communicative Action and Philosophical Practice ». Revista Romaneasca pentru Educatie Multidimensionala 06, n^o 01 (30 juin 2014) : 39–66. http://dx.doi.org/10.18662/rrem/2014.0601.04.

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Pacheco Cornejo, Natanael F. « De la formación profesional en Filosofía Aplicada a la educación por la Filosofía Aplicada. Comentarios al curso Introducción a la Filosofía Aplicada ». haser, n^o 8 (2017) : 159–76. http://dx.doi.org/10.12795/haser/2017.i8.07.

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Samper, José Luis. « Apuntes sobre los supuestos de la práctica filosófica ». haser, n^o 5 (2014) : 15–31. http://dx.doi.org/10.12795/haser/2014.i5.01.

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Kajitani, Shinji, et José Barrientos-Rastrojo. « Filosofía Aplicada en Japón. Entrevista a Shinji Kajitani ». haser, n^o 8 (2017) : 147–58. http://dx.doi.org/10.12795/haser/2017.i8.06.

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Méndez Camarasa, Joan. « I CONGRESO ESPAÑOL DE FILOSOFÍA PRÁCTICA O APLICADA FILOSOFÍA Y ESPACIOS SOCIALES ». haser, n^o 3 (2012) : 183–91. http://dx.doi.org/10.12795/haser/2012.i3.07.

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Ricco Medeiros, Leonardo. « Filosofía Clínica y Filosofía Aplicada : un diálogo potencial y actual ». haser, n^o 9 (2018) : 67–96. http://dx.doi.org/10.12795/haser/2018.i9.03.

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Thèses sur le sujet "Philosophical Practi"

DADDI, ANDREA IGNAZIO. « Aver cura della vita. Sulla via biografica in filosofia ». Doctoral thesis, Università degli Studi di Milano-Bicocca, 2019. http://hdl.handle.net/10281/241177.

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La presente ricerca delinea le linee portanti della filosofia biografica proposta da Romano Màdera (Màdera & Tarca, 2003; Màdera, 2006, 2012, 2013) quale originale e coraggioso tentativo di rinnovamento della filosofia come modo di vivere (Hadot, 2001) volto alla ricerca di un senso per l'esistenza e caratterizzato dalla tensione alla conoscenza e alla saggezza, dalla trascendenza della centratura egoica e dall'aspirazione all'autorealizzazione solidale. Nel ripercorrere l'evoluzione del pensiero di un protagonista della filosofia italiana contemporanea, sottolineandone le implicazioni formative e psico-politiche, all'argomentazione teorica si intreccia la testimonianza personale del ricercatore stesso che è parte integrante di un più vasto progetto comunitario, frutto di tale pensiero. Coerentemente all'approccio oggetto di studio, capace di non dividere verità e vita, si parte da sé per trovare in sé il mondo, il proprio posto in esso e la direzione di un cammino comunque condiviso. L’opera di Màdera (1977, 1989, 1997, 1998, 1999, 2016, 2018 e cfr. supra) e la sintesi tra filosofia, psicologie del profondo, tradizioni spirituali e metodi biografici cui essa ha dato origine costituiscono la base di partenza e al tempo stesso l'oggetto privilegiato dello studio, che pertanto si presenta per buona parte come un lavoro di rilettura e commento ragionato, cui vanno ad accompagnarsi approfondimenti specifici, per quanto non esaustivi, sul rapporto tra metodo (auto)biografico e filosofia nel corso del tempo, anche considerando il panorama internazionale (Chitwood, 2004; Cowley, 2014; Davis, 1999; Earle, 1976; Jaspers, 1913, 1922; Mathien & Wright, 2006; Mish, 1950; Schuster, 2003; Wright, 2006). Inevitabili sono altresì i rimandi tanto a quegli autori che più hanno segnato l’itinerario concettuale màderiano (Hadot e Jung, in primis, ma, tra gli altri, anche Freud, Marx e Nietzsche) quanto ai lavori dei molti che, a vario titolo e trasversalmente rispetto alle canoniche ripartizioni disciplinari, lo hanno accompagnato e, in tutto o in parte, condiviso (solo per citarne alcuni: Baracchi, Demetrio, Formenti, Gamelli, Jedlowski, Tarca) contribuendo così alla progressiva definizione di un’inedita proposta formativa per gli adulti del nostro tempo all’interno di una comunità di pratiche. L’analisi dei testi e gli specifici approfondimenti tematici si inseriscono all'interno di una cornice narrativa che prevede un frequente ricorso alla prima persona secondo la tradizione già filosofica della confessione e il modello offerto dagli approcci biografici (cfr. autobiografia, autoetnografia) alla ricerca empirica di tipo qualitativo, ormai consolidati nella letteratura pedagogica (Adams, Holman Jones, Ellis, 2014; Anderson, 2006; Andrew, 2017; Denzin & Lincoln, 2000; Ellis, 2004; Chang, 2008; Holman Jones, Adams, Ellis, 2016; Merrill & West, 2009; Muncey, 2010). Una tale narrazione, unitamente agli allegati, tratteggia, almeno parzialmente, lo sfondo esperienziale connesso alle pratiche filosofiche rinnovate personalmente sperimentate dal ricercatore (cfr. Seminari Aperti di Pratiche Filosofiche di Milano-Bicocca e di Genova; Scuola in Analisi Biografica a Orientamento Filosofico).
This research outlines the main features of the Biographical Philosophy Romano Màdera propones (Màdera & Tarca, 2003; Màdera, 2006, 2012, 2013). It is an original and bold attempt to renew philosophy as a way of life (Hadot, 2001) aimed to find a meaning for our existences, to transcend our ego-centering and to move towards knowledge, wisdom and a supportive realization. By retracing the evolution of an important Italian contemporary philosopher’s thought and stressing its educational and psycho-political implications, the researcher - that is part of a community project this thought originates - intertwines theoretical argument and personal experience. Consistently with the studied approach, thus not separating truth from life, you start from your own to find in yourself the whole world, your place in it and the direction of a shared path. Màdera’s work (1977, 1989, 1997, 1998, 1999, 2016, 2018 and above) and the synthesis between philosophy, depth psychologies, spiritual traditions and biographical methods that derives from it are the starting point and at the same time the privileged object of the research. The study is partly a rereading and a comment of Màdera’s works, accompanied by specific - though not exhaustive - insights on the relationship between (auto)biographical method and philosophy over time, even considering the international scene (Chitwood, 2004; Cowley, 2014; Davis, 1999; Earle, 1976; Jaspers, 1913, 1922; Mathien & Wright, 2006; Mish, 1950; Schuster, 2003; Wright, 2006). Inevitable are also the references both to those authors who have more marked the Màderian conceptual itinerary (first of all Hadot and Jung, but - among the others - Freud, Marx and Nietzsche) and to the contributions of the many who, in various ways and transversally to the canonical disciplinary division, accompanied and shared it, completely or in part (to name but a few: Baracchi, Demetrio, Formenti, Gamelli, Jedlowski, Tarca). They contributed to the progressive definition of an unprecedented educational proposal for contemporary adult learners within a community of practice. The analysis of the texts and the specific thematic reflections fit within a narrative frame that provides for frequent recourse to the first person, yet according to the philosophical tradition of the confession and to the well-established biographical approaches (e.g.: autobiography, auto-ethnography) to qualitative inquiry in education and social sciences (Adams, Holman Jones, Ellis, 2014; Anderson, 2006; Andrew, 2017; Denzin & Lincoln, 2000; Ellis, 2004; Chang, 2008; Holman Jones, Adams, Ellis, 2016; Merrill & West, 2009; Muncey, 2010). Along with the appendixes, such a narrative sketches, at least partially, the experiential background related to the renewed philosophical practices personally experienced by the researcher (Open Seminars of Philosophical Practices in Milan-Bicocca and Genoa; Training in Philosophically Oriented Biographical Analysis).

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Walsh, Paddy. « Education as a philosophical practice ». Thesis, University College London (University of London), 1992. http://discovery.ucl.ac.uk/10019085/.

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1. Linguistic analysis is a revelatory philosophical strategy on the conditions of (i) a presumption of interdependence among the uses of a term being substituted for the usual presumption of the dependence on some single 'paradigmatic' use of all other uses, (ii) recognition of the adaptability of important terms to denominational and individual points of view, and (iii) treating usages, and the habits of thought embodied in them, as open to crWic!ism (1.1). Applied to 'education' and cognates, the reformed strategy reveals a complex unitary concept of education and a manifold of uses structured on three key correlativities: between '(formal) education' and 'education (in the widest sense)' - which underwrites the educational aspiration to a coherent view of life as a whole; and between descriptive and normative uses, and open and loaded uses - which, together, foreshadow the complex logic of educational theory and debate (1.2 - 1.4). 2. The new paradigm of educational theory as emergent in practice provokes an overdue analysis of the distinctive profile of this practice which reveals it to be (inter alia) 'philosophical' by virtue of its integral quest for a coherent view of life (2.1). A theory that is adequate to this practice will be a 'cluster' of four 'discourses', utopian, deliberative, evaluative and scientific (each already in use within mature practice itself) (2.2). The inclusion of science can be defended on the basis of the dialectic between detachment and human interest that is characteristic of proper human science considering its basis in communication between researcher and researched (2.3). In the discourses generally a tough objectivity, properly construed, accommodates a sensitivity to the circumstantial, a large freedom, a decent humility and scepticism, an acknowedgement of the role of vision in paradigm choice, and an acknowledgement that disagreement is inevitable over important values (2.4). 3. The manifold connections between ordinary curriculum practices do not necessarily amount to a true curriculum coherence in which the elements would combine into a quest for a general view of life. This latter is an ideal whose feasibility is not to be presumed in our fragmented culture, and for which the idea of 'the academic' is an insnff9nt substitute (3.1). However, we can work towards it, first, by an ordering of general educational values, and, second, by an analysis, broadly related to that ordering, of our cultural capital (i) We may identify 'possessive', 'experiential', 'ethical', and 'ecstatic' values. While acknowledging the real claims of the first three of these categories, and the services to them of philosophers like Dewey and Peters, the fourth category - which is encapsulated in the idea of 'love of the world' - can be argued to be primordial and presumed by the other categories (3.2). (ii) In analysing cultural aims, levels of being, and aspects of personality, preserves the link with the previous value-ordering, and is to be preferred to attempts - among which Hirst's is particularly worth engaging with philosophically - to enoompass everything of significance on a single map (3.3). 4. The proposed substanUve 'scheme of things' needs to be articulated and tested in the ntext, also, of particular curriculum areas recx)gnzed as having an importance in their own iight The current upgrading of technology education may be understood, defended, and pointed in terms of the earlier value-distinctions and value-ordering (4.1). Debates on literacy education often turn on whether literacy is a set of highly useful techniques or, as may be argued, is better oonstrued as a form of mental development in which fundamental goals (relating esperlly to experiential values) are themselves transformed (4.2). Finally, a strong case may be made for a broad-minded 'piety', a love of past human beings and worlds, as the most fundamental of the reasons for historical education. This case paraflels the earlier more general arguments about human science and about love of the world.

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Summerscales, Ian. « Attentive educational practice : a philosophical analysis ». Thesis, University of Sheffield, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.531145.

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WANG, Tinghao. « The role of intuition in philosophical practice ». Digital Commons @ Lingnan University, 2016. https://commons.ln.edu.hk/philo_etd/16.

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This dissertation examines the recent arguments against the “Centrality” thesis—the thesis that intuition plays central evidential roles in philosophical inquiry—and their implications for the negative program in experimental philosophy. Two types of objections to Centrality are discussed. First, there are some objections which turn out to only work against Centrality when it is taken as a potential form of philosophical exceptionalism. I respond by showing that negative experimental philosophy doesn’t need the assumption that philosophy is distinctive in its reliance on intuitions. Second, there are some objections which turn out to be related to some particular view concerning the nature of evidence. In response, I distinguish between several different versions of Centrality, and argue that the version of Centrality that experimentalists need remains innocuous. Though none of the arguments against Centrality works as intended, I agree with its opponents that negative experimental philosophers have mischaracterized philosophical practice in a way which has problematic consequences for at least some versions of their argument. Specifically, I contend that philosophical practice grants important evidential status to general intuitions and context-rich intuitions, but extant experimental studies have almost exclusively focused on case intuitions and context-poor intuitions. I conclude that those who work on the negative program of experimental philosophy need to more carefully examine how philosophers actually use intuition in their practice.

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MacNeil, C. Jessie M. « Philosophical perspectives on corporate social responsibility : Theory and practice ». Thesis, University of Ottawa (Canada), 2009. http://hdl.handle.net/10393/28573.

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Ethical theory must be applied in business for it to benefit society concretely. This thesis examines the problem of the relationship between theory and practice in Corporate Social Responsibility (CSR). After describing CSR, its evolution, and main theoretical approaches, we provide critical analyses of CSR theories, the academic literature (re: theory and practice), and Alasdair MacIntyre's views on the gap between moral theory and social practice. Key insights are: that CSR needs a robust and comprehensive ethical framework; that gains on the side of theory cannot be sought at the expense of application; and that CSR theory requires ethical tools both to understand and evaluate business practices, and to critically analyze the intersection between business and society. MacIntyre's ethical theory, his notion of a 'practice', and his analysis of how social practice distorts moral theory may be helpful in bridging the gap between theory and practice in CSR.

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Fabian, Andreas. « Spoons & ; spoonness : a philosophical inquiry through creative practice ». Thesis, Bucks New University, 2011. http://bucks.collections.crest.ac.uk/10110/.

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A social etiquette has emerged around the consumption of food in the West which requires the use of cutlery – knife, fork and spoon. It is the spoon that is the subject of this thesis, a utensil so familiar as to have become almost invisible. The significance of the spoon should not be underestimated and it is employed in this study as a device to offer insight into material practices, examine theoretical issues in relation to design and explore the culture of representation that has developed around objects in the contemporary field of visual and material culture. In this sense this thesis can be seen as located in the blurred boundaries of art, craft and design and as constituting a text which contextualises and supports a collection of artefacts developed in the course of a 'practice led' Art and Design PhD. The spoon exists not only as an object whose usefulness transcends time but also in terms of a metaphorical singularity; as an idea with an infinite number of possible interpretations and material manifestations. This thesis originates in the idea of a reflective cross-disciplinary enquiry intended to explore fundamental questions around what the author defines as “spoonness”, articulating that which might otherwise be articulated through (and subsumed in) the making of the object itself. Significantly, by tracing the journey of the authors film „Emilie Eating Soup‟ together with the various objects, exhibitions and catalogues developed in the course of this research, this thesis also contributes to current critical discourse from the perspective of the practitioner - a voice that in the past has often been absent from academic discourse. It opens up the creative processes to scrutiny and further comment, and serves as a model of analysis to others in the field of material culture to aid reflection upon their own practice and generate new modes of innovation. A critical reflection upon the works subsequent reception at a series of prestigious international exhibitions and events is made throughout this thesis. These materials, together with this text, combine to represent the broad arc of this author‟s creative practice and collectively define the innovative nature of this PhD.

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Deans, Zuzana. « The ethics of pharmacy practice : an empirical and philosophical study ». Thesis, Keele University, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.573764.

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Roguski, Derek. « Language, before our eyes practice, rules, & ; meaning in Wittgenstein's Philosophical Investigations / ». Tallahassee, Fla. : Florida State University, 2008. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/341772.

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Hothersall, Steven. « Knowledge of and for social work : a philosophical, professional and methodological inquiry ». Thesis, University of Dundee, 2015. https://discovery.dundee.ac.uk/en/studentTheses/71e60363-7910-4c67-a5e0-d2ae97417588.

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This thesis explores the ways in which professionals (in particular, social work professionals) define, produce, transfer, use, develop and disseminate knowledge of and for their profession and their practice. The thesis considers the issue(s) of professional knowledge from three related but distinct perspectives: philosophical, methodological and professional. From a philosophical perspective, the thesis articulates and examines the underpinning principles of epistemology and considers to what extent the professional social work knowledge debate has been informed by reference to these, and whether the application of appropriate epistemic principles has anything to offer the professions(s) in terms of its knowledge requirements. Methodologically, the thesis is informed by the history of the philosophy of science regarding the nature of inquiry. These considerations provide a clear paradigmatic rationale and context for the utilisation of a mixed-methods approach to the empirical content, with Q-Factor analysis being the quantitative method of choice, supported by semi-structured interviews. From a professional perspective, the thesis explores the views of those professionals actively engaged in those processes of defining, producing, transferring, using, developing and disseminating knowledge of and for social work. These three perspectives are here combined to provide a means by which the views and understandings of professionals can be articulated in meaningful ways and used to inform future discussion and practice regarding professional knowledge forms. The findings within this thesis reveal the differing ways professional social workers both theorise about and engage with knowledge in its many and varied forms. The findings also highlight the ways in which influences external to the individual affect how knowledge is, or is not used, and how some forms of knowledge appear to have preferential status. The conclusions suggest ways of responding to and addressing these issues by reference to a new pragmatic epistemology for the profession(s), which takes cognisance of the contemporary professional zeitgeist.

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Gaines, Kathryn Ann. « A Communicative Theory of Leadership Practice ». Antioch University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1193149740.

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Livres sur le sujet "Philosophical Practi"

1957-, Edwards Steven D., dir. Philosophical issues in nursing. Houndmills, Basingstoke : Macmillan, 1998.

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Authenticities : Philosophical reflections on musical performance. Ithaca : Cornell University Press, 1995.

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May, Todd. Our practices, our selves, or, What it means to be human. University Park, Pa : Pennsylvania State University Press, 2001.

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Zakharov, Nikolay. Conceptualization of society in social-philosophical and philosophical-historical reflection. ru : INFRA-M Academic Publishing LLC., 2017. http://dx.doi.org/10.12737/23038.

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The book is one of the first monographs published in Russian, which covers in detail the theoretical, methodological and applied aspects of the formation of behavioral Economics as a special branch of science and economic practice. The article reveals the essence, sources and results of economic behavior of economic entities in the conditions of the existing political and economic system in Russia. The author substantiates the ways and technologies of economic growth activation based on further strengthening of the functional role of a person and his constructive behavior in the system of modern social production. The author's merit is an interdisciplinary approach to the problem under study, including the use of theoretical and applied Economics, management, psychology, sociology, computer science, and futurology. The book can be useful for managers of bodies and organizations of the state and municipal management system, business structures and consulting firms, teachers and students studying this issue.

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1979-, Huber Florian, dir. Methoden Philosophischer Praxis : Ein Handbuch. Bielefeld : Transcript, 2010.

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Ren de shi jian ben xing yu xin xi shi dai ren de zi you : Ren De Shi Jian Ben xing Yu Xin Xi Shi Dai Ren De Zi You. Beijing : Zhongguo she hui ke xue chu ban she, 2013.

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Kusin, V. Prax v dialektike vývinu človeka. Bratislava : Nakl. Pravda, 1986.

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W, Kenney Janet, dir. Philosophical and theoretical perspectives for advanced nursing practice. 2^e éd. Sudbury, Mass : Jones and Bartlett, 1999.

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Çalışır, Kurtuluş Tayanç. Yargı etiğine giriş : Hukukçunun hayat felsefesi. Ankara : Adalet Yayınevi, 2011.

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Shi jian de zhe xue yu zhe xue de shi jian : Guan yu Makesi zhu yi zhe xue fa zhan lun ruo gan wen ti de si kao = The practical philosophy and the philosophical practice : a reflection on the some problems of Marxist philosophical developing theory. Baoding Shi : Hebei da xue chu ban she, 2003.

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Chapitres de livres sur le sujet "Philosophical Practi"

Alcoff, Linda Martín. « Philosophy and Philosophical Practice ». Dans The Routledge Handbook of Epistemic Injustice, 397–408. 1 [edition]. | New York : Routledge, 2017. | : Routledge, 2017. http://dx.doi.org/10.4324/9781315212043-38.

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Shimony, Abner. « Ten Philosophical Poems ». Dans Artifacts, Representations and Social Practice, 343–48. Dordrecht : Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0902-4_19.

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Laor, Nathaniel, et Joseph Agassi. « Diagnostic Practice ». Dans Diagnosis : Philosophical and Medical Perspectives, 137–54. Dordrecht : Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-2085-9_7.

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Gibbs, Paul. « Philosophical Reflections : A Coda ». Dans Transdisciplinary Theory, Practice and Education, 289–99. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-93743-4_19.

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Margolis, Joseph. « Donald Davidson’s Philosophical Strategies ». Dans Artifacts, Representations and Social Practice, 291–322. Dordrecht : Springer Netherlands, 1994. http://dx.doi.org/10.1007/978-94-011-0902-4_17.

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Anderson, Harlene. « Expressions of the Philosophical Stance ». Dans Collaborative-Dialogic Practice, 19–35. New York : Routledge, 2022. http://dx.doi.org/10.4324/9781003156260-3.

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Noland, James R. L. « Imagination in Practice ». Dans Philosophical Studies in Contemporary Culture, 85–97. Dordrecht : Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-3804-3_7.

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Pinxten, Rik, et Karen François. « Ethnomathematics in Practice ». Dans Philosophical Dimensions in Mathematics Education, 213–27. Boston, MA : Springer US, 2007. http://dx.doi.org/10.1007/978-0-387-71575-9_10.

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Nafstad, Hilde Eileen. « Historical, Philosophical, and Epistemological Perspectives ». Dans Positive Psychology in Practice, 7–30. Hoboken, NJ, USA : John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781118996874.ch2.

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Ćurković, Marko, et Carlo Casalone. « Medical Professionalism—Philosophical Framework ». Dans The Bridge Between Bioethics and Medical Practice, 113–59. Cham : Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-09733-1_6.

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Actes de conférences sur le sujet "Philosophical Practi"

Valiullina, Zaynab, Arkadiy Lukjanov et Marina Pushkareva. « Philosophical foundations of communication ». Dans Actual problems of communication : theory and practice. Baskir State University, 2021. http://dx.doi.org/10.33184/apktip-2021-12-25.7.

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Penner, Regina. « THE METHODS OF PHILOSOPHICAL PRACTICE AND PHILOSOPHICAL COUNSELING IN MODERN UNIVERSITY ». Dans 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s09.083.

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Skosyreva, Nina Daniilovna. « Technology of active education- a philosophical essay ». Dans IX International Research-to-practice Conference. TSNS Interaktiv Plus, 2016. http://dx.doi.org/10.21661/r-113134.

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Chen, S. E., D. Young, D. Weggel, D. Boyajian, J. Gergely et B. Anderson. « Benchmarking Forensic Engineering practice — A Philosophical Discussion ». Dans Fourth Forensic Engineering Congress. Reston, VA : American Society of Civil Engineers, 2006. http://dx.doi.org/10.1061/40853(217)3.

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Rezvushkin, Kirill. « SOCIAL PHOBIA IN TERMS OF PHILOSOPHICAL PRACTICE ». Dans 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s09.079.

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Hațegan, Vasile Petru. « Meditative practice as a tool in Philosophical counseling ». Dans DIALOGO-CONF 2018. Dialogo, 2018. http://dx.doi.org/10.18638/dialogo.2018.5.1.13.

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Rezvushkin, Kirill. « BOREDOM IN PHILOSOPHICAL PRACTICE AND EXISTENTIAL THERAPY APPROACHES ». Dans 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s09.057.

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Tikhonenko, Marina Alekseevna. « Reality as a philosophic category ». Dans IX International Research-to-practice conference. TSNS Interaktiv Plus, 2016. http://dx.doi.org/10.21661/r-113051.

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Lukyanova, R. A. « The Heroic Image In Islam : Historical And Philosophical Discourse ». Dans Humanistic Practice in Education in a Postmodern Age. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.69.

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Gafiatullina, Olga. « Philosophical Problems Of The Feedback Evolution In Self-Organizing Systems ». Dans Humanistic Practice in Education in a Postmodern Age. European Publisher, 2020. http://dx.doi.org/10.15405/epsbs.2020.11.37.

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Rapports d'organisations sur le sujet "Philosophical Practi"

Ivanyshyn, Petro. BASIC CONCEPTS OF YEVHEN MALANIUK’S NATIONAL-PHILOSOPHICAL INTERPRETATION : ESEISTIC DISCOURSE. Ivan Franko National University of Lviv, février 2021. http://dx.doi.org/10.30970/vjo.2021.49.11070.

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The purpose of the research is to outline the structure of the main methodological ideas within the frames of interpretive thinking in the essay of the famous Vistnyk’s writer, critic and essayist Yevhen Malaniuk. Considering the purpose and tasks of the studio, an interdisciplinary methodological base, related to the author’s “national approach”, has been worked out. The epistemological potential of national philosophy as a philosophy of national existence, national science as a theory of nation, hermeneutics as a theory and practice of interpretation and post-colonialism as interpretation of cultural phenomena from the standpoint of anti- and post-imperial consciousness are used in the work. The scientific novelty is that on the basis of the previous hermeneutic generalization and definition of national-existential methodology, a propaedeutic outlining of the structure of national-philosophical concepts within the frames of the essayistic interpretation of reality in Ye. Malaniuk is proposed. In the methodological sense, the writer’s essayism is structured by such concepts as nation-centrism, idealism, voluntarism, heroism, and can be considered as one of the variants (close by the experiences of D. Dontsov, Yu. Lypa, M. Mukhyn, etc.) of the Vistnyk’s national-philosophical (national-existential, nationalistic or nation-centric) hermeneutics, that is, the way of understanding, which the author by himself outlined as a “national approach”. The support of Ye. Malaniuk as a culture-philosopher and exegete on the eternal nation-centric values and criteria in his essayistic studies makes his reflections not only historically interesting, but also theoretically productive, classically important for the development of modern Ukrainian hermeneutics and humanities in general.

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TOTROVA, Z. H. THE TOPIC OF OBJECTIVITY OF KNOWLEDGE AS A SOCIOCULTURAL PROBLEM. Science and Innovation Center Publishing House, avril 2022. http://dx.doi.org/10.12731/2077-1770-2021-14-1-3-14-21.

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The actualization of this topic is explained by modern information technologies, which center the question of knowledge, as such, before its practical application. The purpose of the article is to analyze the topic of objectivity of knowledge, as a sociocultural problem, involving consideration of the relationship of various forms of skepticism with the sociocultural context. Research methods are philosophical and general logical. Research results. Pyrrhonian skepticism reflects the personal, socio-political and economic crisis of the Hellenistic era. The complete and consistent development of the views of extreme skeptics in practice turns into an apology for force or chaos. The time of M. Montaigne is characterized by the conjugation of historical optimism with paradigm instability, the struggle of ideas and socio-cultural structures for the right to exist. Hence the appeal to the subject, as to the basis that determines the stability of social and personal existence.

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