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Libri sul tema "Materialismi"

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Autore: Grafiati
Pubblicato: 25 luglio 2024

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1

Espacio Santa Clara (Seville, Spain), Sala Atín Aya e CICUS, Centro de Iniciativas Culturales de la Universidad de Sevilla, a cura di. Aplicación Murillo: Materialismo, charitas, populismo = Murillo aplication : materialism, charity, populism. Sevilla: Instituto de la Cultura y las Artes de Sevilla (ICAS), Ayuntamiento de Sevilla, 2019.

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2

Gilles Deleuze en het materialisme. Zoetermeer: Klement, 2012.

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3

Brown, Robin Gordon, e James Ladyman. Materialism. Abingdon, Oxon ; New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429259739.

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4

Nilges, Mathias, e Emilio Sauri, a cura di. Literary Materialisms. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137339959.

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5

Yussof. Materialisme menggugat. Kota Bharu, Kelantan Darulnaim: Political Analysis and Strategic Development, 2005.

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6

Ramišvili, Noe. Istoriuli materializmi. 8a ed. Tʻbilisi: Sakʻartʻvelos parlamentis erovnuli bibliotʻeka, 2020.

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7

Bloch, Olivier. Le materialisme. Paris: Presses Universitaires de France, 1985.

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8

Mikhaĭlovich, Burlat͡s︡kiĭ Fedor, a cura di. Materialismo histórico. [S.l: s.n., 1985.

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9

Timpanaro, Sebastiano. Sul materialismo. 3a ed. Milano: Unicopli, 1997.

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10

Liria, Carlos F. El materialismo. Madrid: Síntesis, 1998.

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11

Graham, Jorie. Materialism: Poems. Hopewell, NJ: Ecco Press, 1993.

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12

Milner, Andrew. Cultural materialism. Carlton, Vic: Melbourne University Press, 1993.

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13

Christian materialism. New York: Theological Press, 1987.

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14

Historical materialism. New York: International Publishers, 1987.

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15

Dialectical materialism. Minneapolis: University of Minnesota Press, 2009.

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16

Dialectical materialism. New York: International Publishers, 1987.

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17

Rutar, Tibor. Sodobni zagovor historičnega materializma: Sociologija, zgodovina, filozofija = A contemporary defense of historical materialism : sociology, history, philosophy. Ljubljana: Sophia, 2016.

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18

Rozitchner, León. Materialismo ensoñado: Ensayos. [Ciudad Autónoma de Buenos Aires?]: Tinta Limón Ediciones, 2011.

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19

Neyrat, Frédéric. Literature and Materialisms. New York : Routledge, 2020. |Series: Literature and contemporary thought: Routledge, 2020. http://dx.doi.org/10.4324/9781315560502.

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20

Jou, D. Matèria i materialisme. Barcelona: Institut d'Estudis Catalans, 1997.

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21

*, Carolus. Materialismo y corrupción. Montevideo: Ediciones del Mirador, 1985.

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22

Storia del materialismo. Pistoia: Petite plaisance, 2007.

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23

Materialismo y corrupción. Montevideo: Ediciones del Mirador, 1985.

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24

Cingoli, Mario. Marxismo, empirismo, materialismo. 2a ed. Milano: Marcos y Marcos, 1990.

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25

Velasco, Xavier. El Materialismo Histerico/ Hysteric Materialism. Punto De Lectura, 2005.

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26

Velasco, Xavier. El Materialismo Histerico/hysteric Materialism: Fables of Revenge. Alfaguara, 2004.

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27

La Concepción materialista de la historia: El materialismo dialéctico, el materialismo histórico. México, D.F: Claves Latinoamericanas, 1985.

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28

Horkheimer, Max. Materialismo, Metafisica Y Moral / Materialism, Metaphysics and Moral (Filosofia / Philosophy). Tecnos, 2005.

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29

Leeuwen, Anne van. We Have Always Been Materialists. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190275594.003.0005.

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This essay revolves around a basic question: What is the relationship between twentieth- century French feminism and materialist politics? More precisely, what is the place of materialism in the works of Simone de Beauvoir and Luce Irigaray, or in what sense are the philosophies of Beauvoir and Irigaray “materialist” ones? I take up this set of questions vis-à-vis the “new” materialism of Marx—a materialism that destroys the classical philosophical opposition of idealism and materialism in order to think the subject of politics. I seek to show that it is precisely this subject that we find in its nascent form vis-à-vis the work of Simone de Beauvoir and Luce Irigaray in twentieth-century French feminism—the subject of materialist–feminist politics.
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30

Canevaro, Lilah Grace. How Far Are We from a Hot Bath? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198826309.003.0002.

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Chapter 1 places this book against a backdrop of New Materialisms, using the framework of Thing Theory in its various manifestations to unpack seemingly innocuous but in reality surprisingly loaded terms like ‘object’ and ‘agent’, and raising the question of boundaries: to what extent does the Materialist slogan ‘Things are us!’ apply to Homer? It explores the issue of representation and the substantial difference it makes to the status of objects and the location of agency, and tackles the productive tension between this book’s core approaches: Gender Theory and New Materialism. The historical and social ramifications of the book are addressed, and some initial dichotomies and categories begin to be drawn out, with a particular focus on memory.
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31

Duncan, Stewart. Materialism from Hobbes to Locke. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197613009.001.0001.

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Are human beings purely material creatures, or is there something else to them, an immaterial part that does some (or all) of the thinking, and might even be able to outlive the death of the body? This book is about how a series of seventeenth-century philosophers tried to answer that question. It begins by looking at the views of Thomas Hobbes, who developed a thoroughly materialist account of the human mind, and later of God as well. All this is in obvious contrast to the approach of his contemporary René Descartes. After examining Hobbes’s materialism, the book considers the views of three of his English critics: Henry More, Ralph Cudworth, and Margaret Cavendish. Both More and Cudworth thought Hobbes’s materialism radically inadequate to explain the workings of the world, while Cavendish developed a distinctive, anti-Hobbesian materialism of her own. The second half of the book focuses on the discussion of materialism in John Locke’s Essay Concerning Human Understanding, arguing that we can better understand Locke’s discussion if we see how and where he is responding to this earlier debate. At crucial points Locke draws on More and Cudworth to argue against Hobbes and other materialists. Nevertheless, Locke did a good deal to reveal how materialism was a genuinely possible view, by showing how one could develop a detailed account of the human mind without presuming it was an immaterial substance.
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32

Perry, Anderson. Tras las Huellas del Materialismo Historico / In the Tracks of Historical Materialism. Siglo XXI Ediciones, 1994.

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33

Wingrove, Elizabeth. Materialisms. A cura di Lisa Disch e Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.23.

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This chapter explores the diverse, sometimes discordant ways in which commitments to materialism have shaped feminist theoretical inquiry. Focusing on two alternative interpretive frameworks—historical materialist feminisms (HMF) and feminist new materialisms (FNM)—the chapter considers how distinct understandings of “materiality” sustain alternative accounts of agency, power, and difference. The chapter aims to highlight how these appeals to markedly different notions of a material “real” lead to markedly different interpretive grammars: one (HMF) emphasizing systematicity and the durability of structured relations, the other (FNM) emphasizing indeterminacy, flux, and the “messiness” of the world. Among the stakes identified in these interpretive differences are how physical bodies, processes of embodiment, and nature figure in feminist analyses; how the relationship between matter and representational systems is conceptualized; and whether oppression should serve as a central or secondary locus of analytic concern.
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34

Lemke, Thomas. The Government of Things. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479808816.001.0001.

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The conceptual proposal of a “government of things” takes up important insights and theoretical achievements of new materialist scholarship. It shares the interest in reconceptualizing matter and the focus on the interplay of epistemological, ontological, and ethical issues, and insists on the limits of anthropocentric modes of thought. However, in synthesizing Foucault’s analytics of government with STS-inspired work, the concept of a “government of things” also goes beyond new materialist scholarship. It puts forward a relational and performative account of materialities that more closely attends to the historical and political dimensions of ontologies. The study proposes that the notion of the dispositive, a comprehensive understanding of technology, and a complex reading of the milieu provide elements for a thoroughly relational account of materialism. The first part of the book (“Varieties of Materialism”) engages with three main streams of new materialist scholarship (object-oriented ontology, vital materialism, and agential realism). The second part (“Elements of a More-than-Human Analytics of Government”) turns to Foucault’s work. It seeks to spell out important conceptual and analytical tools for a non-anthropocentric and relational-materialist analytics of government. The third part of the book (“Toward a Relational Materialism”) argues for an alignment of Foucault’s analytics of government with work in STS to better account for contemporary political trajectories and topologies.
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35

Bhattacharya, Ramkrishna. A History of Materialism From Ajita to Udbhaṭa. A cura di Jonardon Ganeri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.11.

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The global history of philosophy bears out that materialism emerged in India, China, and Greece, presumably independently of one another. In India it is mainly associated with a school known either as Cārvāka or Lokāyata. This chapter traces the development of materialism in India from the earliest evidence in the Upaniṣads and Indian epics and mentions in Buddhist literature. The emergence and development of the core materialist treatise, the Cārvāka-sūtra, is discussed, and the most important commentators on it including Udbhaṭa. Finally there is an examination of the extent to which it is correct to describe Jayarāśi as a materialist.
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36

Levine, Joseph. Quality and Content. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.001.0001.

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The papers presented in this volume cover topics, such as the “phenomenal concept strategy,” to defend materialism from anti-materialist intuitions, the doctrine of representationalism about phenomenal character, the modal argument against materialism, the nature of demonstrative thought, and cognitive phenomenology. On the one hand, I argue that the phenomenal concept strategy cannot work and that representationalism has certain fatal flaws, at least if it’s to be joined to a materialist metaphysics. On the other, I defend materialism from the modal argument, arguing that it relies on a questionable conflation of semantic and metaphysical issues. I also provide a naturalistic theory of demonstrative thought, criticizing certain philosophical arguments involving that notion in the process. I argue as well that the peculiarly subjective nature of secondary qualities provides a window into the nature of the relation between phenomenal character and intentional content, and conclude that relation involves a robust notion of acquaintance.
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37

Taylor, Jenny Bourne. Materialisms. Taylor & Francis Group, 1999.

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38

Taylor, Jenny Bourne. Materialisms. Taylor & Francis Books Ltd, 1999.

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39

Eagleton, Terry. Materialism. Yale University Press, 2021. http://dx.doi.org/10.12987/9780300225112.

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40

Eagleton, Terry. Materialism. Yale University Press, 2019.

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41

Leonoudakis, Gabriel, e Paul How. Materialism. Independently Published, 2017.

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42

Graham, Jorie. Materialism. Ecco, 1999.

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43

Roy. Materialism. Ajanta Publications (India), Ajanta Books International, 1987.

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44

Graham, Jorie. Materialism. HarperCollins Publishers, 2011.

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45

Materialism. Yale University Press, 2016.

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46

Levine, Joseph. The Modal Status of Materialism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198800088.003.0008.

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It is quite common to assume that Materialism, if true, is only contingently true. After all, couldn’t there have been a dualist world of immaterial souls, even if this world doesn’t happen to be one? We argue that, contrary to appearances, Materialism, if true, is necessarily true. In the course of making this argument we clarify what we take to be the core of the Materialist thesis, which differs crucially from the way it’s often presented. Rather than a specification of the nature of the material that underlies mentality, it is more a claim that mental states are realized, not basic.
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47

Reader, John. Theology and New Materialism: Spaces of Faithful Dissent. Palgrave Macmillan, 2017.

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48

Žižek, Slavoj. Christian Atheism. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350409347.

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If we want to be true atheists, do we have to begin with a religious edifice and undermine it from within? Slavoj Žižek has long been a commentator on and critic of Christian theology. His preoccupation with Badiou’s concept of ‘the event’ alongside the Pauline thought of the New Testament has led to a decidedly theological turn in his thinking. Drawing on traditions and subjects as broad as Buddhist thought, dialectical materialism, political subjectivity, quantum physics, AI and chatbots, this book articulates Žižek’s idea of a religious life for the first time. Christian Atheism is a unique insight into Žižek’s theological project and the first book-length exploration of his religious thinking. In his own words, “to become a true dialectical materialist, one should go through the Christian experience.” Crucial to his whole conception of ‘experience’ is not some kind of spiritual revelation but rather the logic of materialistic thought. This affirmation of Christian theology whilst simultaneously deconstructing it is a familiar Žižekian move, but one that holds deep-seated political, philosophical and, in the end, personal import for him. Here is Žižek’s most extensive treatment of theology and religion to date.
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49

Voyatzaki, Maria, a cura di. Architectural Materialisms. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474420570.001.0001.

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This book gathers 14 voices from a diverse group of architects, designers, performing artists, film makers, media theorists, philosophers, mathematicians and programmers. By transversally crossing disciplinary boundaries, new and profound insights into contemporary thinking and creating architecture emerge. The book is at the forefront of the current contemplation on matter and its significance for and within architecture. The premise is that matter in posthuman times has to be rethought in the rich and multifaceted context of contemporary computational architecture, and in the systemic and ecological context of pervasive computer simulations. Combining the dynamism of materiality and the capacities of nonhuman machines towards prototyping spatiotemporal designs and constructs, leads to alternative conceptions of the human, of ethics, aesthetics and politics in this world yet-to-come. The reader, through the various approaches presented by the authors’ perspectives, will appreciate that creativity can come from allowing matter to take the lead in the feedback loop of the creative process towards a relevant outcome evaluated as such by a matter of concern actualised within the ecological milieu of design. The focus is on the authors’ speculative dimension in their multifaceted role of discussing materiality by recognising that a transdisciplinary mode is first and foremost a speculative praxis in our effort to trace materiality and its affects in creativity. The book is not interested in discussing technicalities and unidirectional approaches to materiality, and retreats from a historical linear timeline of enquiry whilst establishing a sectional mapping of materiality’s importance in the emergent future of architecture.
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50

Voyatzaki, Maria. Architectural Materialisms. Edinburgh University Press, 2018. http://dx.doi.org/10.1515/9781474420587.

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