Gotowe bibliografie tematyczne / Being

Gotowa bibliografia na temat „Being”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 28 lipca 2024

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Artykuły w czasopismach na temat "Being"

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Backman, Jussi. "Being Itself and the Being of Beings". Epoché: A Journal for the History of Philosophy 22, nr 2 (2018): 271–91. http://dx.doi.org/10.5840/epoche20171220103.

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Negroponte, N. "From being digital to digital beings". IBM Systems Journal 39, nr 3.4 (2000): 417–18. http://dx.doi.org/10.1147/sj.393.0417.

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Webb, Julian. "Being a Lawyer/Being a Human Being". Legal Ethics 5, nr 1 (styczeń 2002): 130–51. http://dx.doi.org/10.1080/1460728x.2002.11424163.

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Kleinerman, Laura. "Being Lost, Being Found, and Being Alone". Journal of Infant, Child, and Adolescent Psychotherapy 3, nr 3 (15.07.2004): 406–14. http://dx.doi.org/10.1080/15289160309348477.

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Holt, Martin, i Christine Griffin. "Being Gay, Being Straight and Being Yourself". European Journal of Cultural Studies 6, nr 3 (sierpień 2003): 404–25. http://dx.doi.org/10.1177/13675494030063008.

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Moustakas, Clark. "Being In, Being For, and Being With." Humanistic Psychologist 14, nr 2 (1986): 100–104. http://dx.doi.org/10.1080/08873267.1986.9976760.

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Yel, E., i G. Ahmetli. "Environmental Dilemma of Humic Substances: Being Adsorbents and Being Carcinogens". International Journal of Environmental Science and Development 6, nr 1 (2015): 73–76. http://dx.doi.org/10.7763/ijesd.2015.v6.564.

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Ratcliffe, Matthew. "Heidegger, Analytic Metaphysics, and the Being of Beings". Inquiry 45, nr 1 (marzec 2002): 35–57. http://dx.doi.org/10.1080/002017402753556607.

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Marconi, Diego. "Being and Being Called". Journal of Philosophy 106, nr 3 (2009): 113–36. http://dx.doi.org/10.5840/jphil200910633.

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Lott, Rex. "Being present; Being heard". Mental Health Clinician 2, nr 9 (1.03.2013): 306. http://dx.doi.org/10.9740/mhc.n139744.

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Rozprawy doktorskie na temat "Being"

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Damon, Katherine. "Copper ontology : being, beings, and belongings". Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/63008.

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Striking stone against metal, Kwakwaka’wakw hereditary chief and carver Beau Dick (1955-2017) and his companions broke the Haida copper, Taaw on the steps of the Canadian Parliament buildings in 2014. This act was a call to action in dialogue with the Indigenous grassroots movement, Idle No More, and a revival of a shaming rite prohibited for over 60 years under the Indian Act. Following their journey to Ottawa, Taaw and the other coppers were displayed in the University of British Columbia Morris and Helen Belkin Art Gallery's 2016 exhibition, Lalakenis/All Directions: A Journey of Truth and Unity, described as both cultural belongings and living beings. The categories of belonging and being communicate ongoing and active relationships between the coppers and First Nations communities, as well as their statuses as sentient entities. Endowed with supernatural power, or ’nawalakw in Kwak’wala, coppers occupy a central position within potlatch ceremonies. While the term ‘belonging’ could be said to have imposed Western property language and objecthood on the coppers, the term ‘being’ introduced the coppers as active subjects in the copper-breaking ceremony. Since the nineteenth century, anthropologists have studied coppers as both economic property and animate objects in the potlatch system. A discussion of coppers as living beings can also be situated within a recent return to animism in anthropology and a wider rethinking of human/nonhuman categories in new materialism and posthumanist theories. Locating the Lalakenis exhibition within the ongoing debate over the display of sacred materials, I propose an ontology of coppers, beings and belongings in the intercultural public spaces of the National and Provincial capitals and the Belkin Gallery.
Arts, Faculty of
Art History, Visual Art and Theory, Department of
Graduate
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Rose, Martin J., i n/a. "Being Single, Being Church". Griffith University. School of Theology, 2006. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20070105.151933.

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The world of the 20-21st century is one of rapid change - for family life, for our work environments, in friendship structures and general attitudes about ourselves. We question who we are and our values. We seek to understand ourselves more fully as individuals and as groups within a world of flux. Within this context a significant change that has taken place in the church is the growing emergence of people remaining single for a variety of reasons. I understand that the term 'single' denotes that group of baptised Christians who have never married and who have chosen to remain single or who continue to affirm their singleness but not foreclosing on the possibility of marriage. As with any change, the transition that is required is never easy. Raymond Brown (1979) touched upon this type of transition and movement for change in society when he said that more and more are finding the single life-style suitable as new territory in which to dwell. They see the structures of society beginning to shift. They see a growing awareness on the part of many people toward an acceptance of single adulthood. This growing awareness has also been paralleled within the thinking of the church. However, many single men and women 'generally feel that the church has geared its ministry toward those who are married and towards nuclear family units'. The reflection by Brown reflects my own thought about being single, particularly with regard to single people and their being church. I will argue in this thesis that being single has theological value as a way of living out one's baptismal call to follow Christ in work, relationships, in attitudes and values. This thesis represents a critical search in, my own need for self-understanding as a single person together with other single people as I believe we contribute to our society and to our Christian calling. At the beginning of Mark's gospel Jesus' baptism is recorded as a prelude to his ministry: It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you' (Mark 1:9-11). Jesus' baptism is the impetus and is at the heart of his ministry for a mission that is favoured by God. Likewise, baptism is at the heart of the single person's way of living for Christ. Further, the sentiments of Paul in Ephesians 3: 14-21 serve as a goal for all Christians which includes single men and women. Paul speaks about a unique relationship with Christ, one based on love and openness to Christ. This, then, is what I pray, kneeling before the Father, from whom every family, whether spiritual or natural, takes its name: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowledge, you are filled with the utter fullness of God. Glory be to him whose power, working in us, can do infinitely more than we can ask or imagine; glory be to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen. Jesus' baptism as depicted in Mark together with Paul's thoughts concerning the reception of the power of the Spirit for our hidden selves to grow in love and faith and journeying with others in the Christian tradition, represent the underlying theological attitude of this thesis about the single person. The single person by the nature of his or her baptism, is called to follow Christ - to grow in personal stature as one who is open to the presence of Christ in and through the events of daily life. Integral to this baptismal call is the need to challenge those constructs which don't enhance and give voice to the single person within the church. I consider that one such construct is the notion of 'vocation' as it has been used traditionally in the church's thinking for its self-understanding. In this regard, it is my contention that 'vocation' is about following Christ in and through baptism. How one lives one's life is his or her career choice; how one lives in response to Christ - whether as married or single, priest or religious. It is our primary vocation to follow Christ as promised at baptism. The chosen definition, however, ought not to exclude those Christians who, for reasons beyond their control, for example find themselves living the single life because of their separation from their partner or are widowed, although the primary thrust of the definition will focus on those Christians who continue to affirm their choice for the single way of life. The term Church here is explained by Lumen Gentium 9: 'This was to be the new People of God. For, those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God (cf. 1 Pet. 1:23), not from the flesh but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as 'a chosen race, a royal priesthood, a holy nation, a purchased people.' This definition has been chosen as it articulates a point of view about the people who comprise the church. In particular the definition speaks of the 'signs' of baptism - water and the Holy Spirit. It is these signs that characterise those called by God through baptism to be the people of God, the purchased people. I argue that the sacrament of baptism is what characterises all in the church irrespective of their state. The primary methodology for our critical examination of the meaning of the single state is by case study. The Case Study method will allow me to elaborate upon a developmental theological perspective from within the Vatican Council documents. By this method I examine the single state from within the ecclesial as well as a sociological understanding. Secondly a dialectical approach will enable me to argue the case for the single state as a valid way of life. From this I aim to highlight the single state and its key attributes as well as to provide a personal perspective about single living. Further, this secondary method allows me to highlight the way in which single people contribute to, and are a part of the life of the church. This twofold methodology enables me to look at the particular issue of the single state within the wider context of the church, and to argue for the significance of the part to the whole.
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Rose, Martin J. "Being Single, Being Church". Thesis, Griffith University, 2006. http://hdl.handle.net/10072/366989.

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The world of the 20-21st century is one of rapid change - for family life, for our work environments, in friendship structures and general attitudes about ourselves. We question who we are and our values. We seek to understand ourselves more fully as individuals and as groups within a world of flux. Within this context a significant change that has taken place in the church is the growing emergence of people remaining single for a variety of reasons. I understand that the term 'single' denotes that group of baptised Christians who have never married and who have chosen to remain single or who continue to affirm their singleness but not foreclosing on the possibility of marriage. As with any change, the transition that is required is never easy. Raymond Brown (1979) touched upon this type of transition and movement for change in society when he said that more and more are finding the single life-style suitable as new territory in which to dwell. They see the structures of society beginning to shift. They see a growing awareness on the part of many people toward an acceptance of single adulthood. This growing awareness has also been paralleled within the thinking of the church. However, many single men and women 'generally feel that the church has geared its ministry toward those who are married and towards nuclear family units'. The reflection by Brown reflects my own thought about being single, particularly with regard to single people and their being church. I will argue in this thesis that being single has theological value as a way of living out one's baptismal call to follow Christ in work, relationships, in attitudes and values. This thesis represents a critical search in, my own need for self-understanding as a single person together with other single people as I believe we contribute to our society and to our Christian calling. At the beginning of Mark's gospel Jesus' baptism is recorded as a prelude to his ministry: It was at this time that Jesus came from Nazareth in Galilee and was baptised in the Jordan by John. No sooner had he come up out of the water than he saw the heavens torn apart and the Spirit, like a dove, descending on him. And a voice came from heaven, 'You are my Son, the Beloved; my favour rests on you' (Mark 1:9-11). Jesus' baptism is the impetus and is at the heart of his ministry for a mission that is favoured by God. Likewise, baptism is at the heart of the single person's way of living for Christ. Further, the sentiments of Paul in Ephesians 3: 14-21 serve as a goal for all Christians which includes single men and women. Paul speaks about a unique relationship with Christ, one based on love and openness to Christ. This, then, is what I pray, kneeling before the Father, from whom every family, whether spiritual or natural, takes its name: Out of his infinite glory, may he give you the power through his Spirit for your hidden self to grow strong, so that Christ may live in your hearts through faith, and then, planted in love and built on love, you will with all the saints have strength to grasp the breadth and the length, the height and the depth; until, knowing the love of Christ, which is beyond all knowledge, you are filled with the utter fullness of God. Glory be to him whose power, working in us, can do infinitely more than we can ask or imagine; glory be to him from generation to generation in the Church and in Christ Jesus for ever and ever. Amen. Jesus' baptism as depicted in Mark together with Paul's thoughts concerning the reception of the power of the Spirit for our hidden selves to grow in love and faith and journeying with others in the Christian tradition, represent the underlying theological attitude of this thesis about the single person. The single person by the nature of his or her baptism, is called to follow Christ - to grow in personal stature as one who is open to the presence of Christ in and through the events of daily life. Integral to this baptismal call is the need to challenge those constructs which don't enhance and give voice to the single person within the church. I consider that one such construct is the notion of 'vocation' as it has been used traditionally in the church's thinking for its self-understanding. In this regard, it is my contention that 'vocation' is about following Christ in and through baptism. How one lives one's life is his or her career choice; how one lives in response to Christ - whether as married or single, priest or religious. It is our primary vocation to follow Christ as promised at baptism. The chosen definition, however, ought not to exclude those Christians who, for reasons beyond their control, for example find themselves living the single life because of their separation from their partner or are widowed, although the primary thrust of the definition will focus on those Christians who continue to affirm their choice for the single way of life. The term Church here is explained by Lumen Gentium 9: 'This was to be the new People of God. For, those who believe in Christ, who are reborn not from a perishable but from an imperishable seed through the Word of the living God (cf. 1 Pet. 1:23), not from the flesh but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as 'a chosen race, a royal priesthood, a holy nation, a purchased people.' This definition has been chosen as it articulates a point of view about the people who comprise the church. In particular the definition speaks of the 'signs' of baptism - water and the Holy Spirit. It is these signs that characterise those called by God through baptism to be the people of God, the purchased people. I argue that the sacrament of baptism is what characterises all in the church irrespective of their state. The primary methodology for our critical examination of the meaning of the single state is by case study. The Case Study method will allow me to elaborate upon a developmental theological perspective from within the Vatican Council documents. By this method I examine the single state from within the ecclesial as well as a sociological understanding. Secondly a dialectical approach will enable me to argue the case for the single state as a valid way of life. From this I aim to highlight the single state and its key attributes as well as to provide a personal perspective about single living. Further, this secondary method allows me to highlight the way in which single people contribute to, and are a part of the life of the church. This twofold methodology enables me to look at the particular issue of the single state within the wider context of the church, and to argue for the significance of the part to the whole.
Thesis (Masters)
Master of Philosophy (MPhil)
School of Theology
Full Text
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Charlebois, Josée Madeia. "Being politicalpolitical beings: Youth, democracy and social movements". Thesis, University of Ottawa (Canada), 2008. http://hdl.handle.net/10393/27758.

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Les jeunes environnementalistes, en cherchant une concordance et une cohérence entre leurs styles de vie et leurs idéaux, entre leurs pratiques individuelles et la collectivité dont ils sont membres, parviennent à créer et adopter des pratiques démocratiques alternatives et innovatrices. Ces jeunes feraient alors de leur vie et de leur quotidien une oeuvre politique. Ainsi, par leur profonde remise en question (et dans certain cas, leur plus décisif rejet) de la politique institutionnelle, les jeunes écolos parviendraient, par leur engagement politique différencie, à rendre compte du caractère poreux des frontières du politique. Cette thèse est une étude de jeunes membres de groupes environnementaux à Ottawa, et de leur participation dans ces groupes, permettant de mieux comprendre comment ils font de la politique autrement, d'une part par la forme et le lieu de leur engagement et d'autre part l'expérimentation de nouvelles formes de démocraties et de pratiques démocratiques alternatives.
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Smith, Jeannette Ward. "Being incommensurable/incommensurable beings ghosts in Elizabeth Bowen /". unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04282006-181909/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Marilynn Richtarik, committee chair; Calvin Thomas, Margaret Mills Harper, committee members. Electronic text (84 p.) : digital, PDF file. Description based on contents viewed Apr. 17, 2007. Includes bibliographical references (p. 75-84).
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Ames, Cory. "Christ being Hopkins and Hopkins being Christ". Click here to view, 2010. http://digitalcommons.calpoly.edu/englsp/3/.

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Thesis (B.A.)--California Polytechnic State University, 2010.
Project advisor: Kevin Clark. Title from PDF title page; viewed on Apr. 30, 2010. Includes bibliographical references. Also available on microfiche.
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Smith, Jeannette Ward. "Being Incommensurable/Incommensurable Beings: Ghosts in Elizabeth Bowen’s Short Stories". Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/english_theses/11.

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I investigate the ghosts in Elizabeth Bowen’s short stories, “Green Holly” and “The Happy Autumn Fields.” By blending psychoanalytic feminism and social feminism, I argue that these female ghosts are the incommensurable feminine—a feminine that exceeds the bounds of phallocentric logic and cannot be defined by her social or symbolic manifestations. An analysis of Bowen’s ghosts as actual ghosts is uncharted territory. Previous Bowen critics postulate that Bowen’s ghosts are imaginary figments or metaphors. These critics make Bowen’s stories “truthful” representations of the world, but, as such, Bowen’s ghosts become representations of the world’s phallocentric order. In contrast, I argue that these stories adopt a mestiza consciousness. Gloria Anzaldùa postulates that through a subaltern perspective developed outside of western logic, the mestiza reclaims the supernatural that exists outside of the masculine, symbolic order. The female ghosts are the feminine that Luce Irigaray explains, “remain[s] elsewhere” (76) as they live incommensurably in an alternate supernatural realm, disrupting phallic logic.
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Oehler, Alexander Christian. "Being between beings : Soiot herder-hunters in a sacred landscape". Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231818.

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This study is an ethnography of Oka-Soiot human-animal relations in the Eastern Saian Mountains of westernmost Buriatia in South Central Siberia. It follows ten herder-hunter households from their winter residences to their summer camps, describing their year-round relations with dogs, reindeer, horses, and wolves. Although known in Russian literature as descendants of the people who first harnessed and saddled reindeer, contemporary Soiot herder hunters have shifted their skills to other species. Yet they continue to share with their Tozhu, Tofa, and Dukha neighbours a heritage of hunting, aided by transport reindeer. Historically, all four groups engaged other species alongside reindeer to varying degree. This diversity of animals is particularly magnified in Soiot households as a result of their proximity to Buriat settler pastoralists since the 18th century. In the early 20th century Buddhist ritual practice became widespread among these settlers, affecting also Soiot cosmology. Exploring Soiot relations with 'wild' and 'domestic' animals, this thesis positions domestication as 'ongoing perspectival expansion,' experienced at the intersection of shamanist and Buddhist approaches to sentient beings. The first part of the thesis focuses on how people and animals move between perspectives associated with forest and pasture, as a strategy for life in a shared landscape. It presents the Soiot household as a mirror image of the spirit-mastered household, while contrasting it to the Eurocentric model of the domus. It then shows how interspecies collaboration within the household can lead to perspectival expansion among its members, arguing that such a perspective furthers the recognition of affordances in the landscape. This is followed by a study of shamanist and Buddhist approaches to spirit masters, presenting parallel but non-identical views of the landscape. As the perspective of animals become As the perspective of animals becomes expanded in the human household, so householders' perspectives of the landscape are expanded in their encounter with the ritual domain of Buddhism. While Buddhist ritual practice attempts to domesticate spirit masters, it remains vital to Soiot hunters that the domestication of spirit masters remain incomplete, and that reciprocal relations with spirit households are maintained. Part two focuses on proximity between species, introducing dog-human and reindeer human collaborations. It examines the autonomy of dogs as hunters in their own right, and looks at evolving reindeer herd dynamics and species flux in Soiot households. Part three focuses on the material aspect of human-animal relations, focusing on implements and structures of the household as communicative devices rather than tools of domination. Horses and humans are seen to signal their intentions through roping techniques, while wolves and humans 'read each other' through trap design, den placement, and empathy. Being the first ethnography of Soiot human-animal relations, this thesis offers new knowledge to anthropology by filling a void in south Siberian ethnography, while calling renewed attention to a multi species perspective in Siberia. It contributes to classical debates on the human role in animal domestication, and challenges the division between hunting and pastoralist economies in its presentation of households that engage in both, and for whom the two remain inseparable.
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Evanson, Peter. "Being human". Thesis, University of Hull, 2001. http://hydra.hull.ac.uk/resources/hull:13139.

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"What a piece of work is a man, how noble in reason, how infinite in faculties, in form and moving how express and admirable, in action how like an angel, in apprehension how like a god: the beauty of the world, the paragon of animals! And yet to me what is this quintessence of dust?" In his angry and depressed state, Hamlet finds no consolation in his fellow human beings, but that's not to say that he doesn't attribute them with many fine qualities. But what are we to make of this 'quintessence of dust'? What a piece of work is a (hu)man? How are we to understand ourselves? What's more to the point perhaps is, why should we try? One reason springs to mind immediately that we can point to in order to justify an attempt at such understanding. It is surely true that by way of a greater understanding of ourselves we can come to a more complete understanding of 'the way things are' per se. By coming to a greater and more complete understanding of being a human being we can start to see how what we are informs the way we are and vice versa. For instance, the sort of beings that we are as human beings allows us to experience the world around us in a particular way, it may 'open' the world up to us in some respects, whilst 'closing' it off in others. The kind of understanding that I am aiming for involves an exploration and clarification of what it is to be human; what it is to exist as a human being and if there is anything unique about being a human being. If we look for a dictionary definition of 'human being' we find something like the following: "Of or belonging to the genus Homo ... any man or woman or child of the species Homo Sapiens., Defining human beings in this way places them firmly in the 'natural order' of things, it makes them one species amongst many. Admittedly human beings are probably the most complex species in the natural world, but nevertheless they are open to understanding in just the same way as any other species be it an oyster, a cat or a chimpanzee. If we are to take this 'speciesistic', biological line then, we should aim to understand human beings in purely natural, materialistic terms supplied by the 'best' theory that science can offer to us at the time of investigation. In doing this though we might worry that we are missing out on something 'special' about human beings, surely there is something that sets human beings apart from the rest of the animal kingdom, for instance the fact that human beings possess the kind of consciousness that they do. In fact this worry goes deeper than just worrying about human beings being 'special' in some way and whether or not they are the only species that possess such consciousness. Indeed, we might think that there is in general something special about each animal species; namely that each one possesses a distinctive viewpoint upon the world and that this is only accessible if one is a member of that species. This is precisely the sort of worry aired by Nagel. Of course if Nagel is right, then human beings should have no problem with access to what it is like to be human beings, but he also argues that such access can never be explained in purely scientific, naturalistic terms. His argument focuses on attempts to capture experience from the objective perspective of science and he claims that "no matter how the form may vary, the fact that an organism has conscious experience at all means, basically that there is something it is like to be that organism.' This being the case, if a scientific naturalist account is to succeed '''something it is like to be' features must be given a physicalist account." Nagel denies that this is a possibility, he claims that: "Every subjective phenomenon is, essentially, connected with a single point of view, and it seems inevitable that an objective, physical theory will abandon that point of view." According to Nagel, materialist philosophies rest on the fundamental principle that the whole of reality can be described in objective physical terms. The physically objective world is the only world there is and it exists independently of subjective human or animal perspectives. He describes the materialist conception of reality as saying that underneath the different appearances of things there must lie a reality that is independent of how things appear to human beings or any other animals. The world would exist even if there were no human or other observers in it; hence its true nature must be detachable from how it seems to any observers. This means that according to materialist philosophies, if we wish to reach a conception of the world as it objectively is we have to not think of it from an individual point of view or perspective, and not think of it from a general human perspective. The physical world as it is in itself contains no points of view and nothing that can appear only to one particular point of view. Whatever it contains can be apprehended by a general rational consciousness divorced from the sensory organs of particular individuals or species. Although this conception of reality has been immensely useful in the development of physics, Nagel believes that it cannot be the whole story. He argues that the subjective perceptual points of view which are left out of the objective account continue to exist, furthermore they are the necessary conditions of human beings acquiring evidence about the physical world. Human beings cannot collect evidence except from their spatio-temporal location and this means they must have a perspective; as well as this, the objective conception of the world is formed by mental activity. For Nagel then, a complete explanation of reality will have to take account of these things because they are also part of reality. In his arguments against a scientific, objective conception of reality, Nagel appears to take an overly positivistic view of science and of philosophical analyses that take science seriously. However, I think Nagel is correct though in his attack on materialist theories of mind (and by implication, human beings) even if there are some problems with his arguments.7 In the next chapter I will show how materialist, conventionally naturalistic theories of human beings miss out on essential features of them, and also how non-naturalist accounts miss out on much the same sort of features. Much of this is due to both of them working with the same sort of disengaged view of the world, just the sort of view that Nagel is so critical of. I don't believe that Nagel's criticisms should make us give up on a naturalist programme altogether though. Rather what we need to do is to draw it in as inclusive a way as possible, a way that takes into account not just the 'objective' features of the world, but also the 'subjective' features of human experience of the world. In Chapter 2, I outline just such an inclusive, broad framework. Such a framework provides us with the opportunity to explore the continuity between human beings and other non-human animals, whilst at the same time preserving the uniqueness of being human without having to resort to any form of unnecessary or distorting humanism. In other words, it allows us to place human beings alongside other non-human animals firmly in the 'natural order' whilst at the same time recognising human beings unique characteristics. The most interesting of these characteristics is human beings' 'personhood', which I will explore in Chapter 6. However, human beings are also uniquely 'social' beings and I shall look at this fact in Chapter 4 and show how being a social being is an essential feature of being human. This sociality depends in part upon the 'lived' nature of the human beings bodies and I shall look in detail at this in Chapter 3. However, I believe we also need to guard against any unwarranted humanism whereby human beings are overly distanced from other non-human animals. To this end I shall show how human beings can be regarded as unique but at the same time as continuous with the rest of the 'animal kingdom' in Chapter 5. In the course of this thesis, my primary aim is not to provide conclusive or damning arguments against either conventional naturalism or non-naturalism; rather I hope to weave together the components of an alternative picture, one that presents a more convincing, persuasive and plausible alternative - broad naturalism. As Sherlock Holmes says: "One's ideas must be as broad as Nature if they are to interpret Nature." In other words I intend to show that to come to anything like a full understanding of what it is like to be a human being we have to adopt a broadly naturalistic framework. Conventional naturalism and non-naturalism will be shown to be lacking because they cannot fully account for human beings' experience of the world or of how they are 'at home' in their world. However, at the same time by taking the broad approach we can accept that there are 'truths' in both conventional pictures and weave these into a cohesive whole that can account for the experience of being a human being. Most of all though a broadly naturalistic account will allow us to see what a wonderful 'piece of work' a human being truly is.
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Hagarman, Emmalee. "Relative Being". The Ohio State University, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=osu1555415493329624.

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Książki na temat "Being"

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Davidson, James N. One Mykonos: Being ancients, being islands, being giants, being gay. New York: Thomas Dunne Books/St. Martin's Press, 2000.

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Underwood, Walter L. Being human, being hopeful. Nashville: Abingdon Press, 1987.

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Jule, Allyson, i Bettina Tate Pedersen, red. Being Feminist, Being Christian. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9781403983107.

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Redfinn, Michael. Being. New York City: Leisure, 1988.

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Radford, Matthew. Being. London: Houldsworth Fine Art, 2001.

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United Church of Canada. Division of Mission in Canada., red. Being female being male being family: Sexism in the family. [Toronto]: United Church of Canada, Division of Mission in Canada, 1988.

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John, Barton. Living belief: Being Christian, being human. New York: T & T Clark International, 2005.

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K, Smith Mark, red. The art of helping others: Being around, being there, being wise. London: Jessica Kingsley Publishers, 2008.

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Morris, Leon J. My Being with Beings. Independently published, 2019.

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Grace, Joanna. Sensory-being for Sensory Beings. Routledge, 2017. http://dx.doi.org/10.4324/9781315173542.

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Części książek na temat "Being"

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Dagnes, Alison. "Being Funny and Being Right, Being Left and Being Right". W A Conservative Walks Into a Bar, 165–207. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137270344_5.

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Kroos, Christian, i Damith Herath. "Being One, Being Many". W Robots and Art, 191–209. Singapore: Springer Singapore, 2016. http://dx.doi.org/10.1007/978-981-10-0321-9_10.

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Séraphin, Hugues, Shem Wambugu Maingi i Maximiliano Korstanje. "Being here, being there". W Eating Together in the Twenty-first Century, 143–55. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003373896-15.

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Cinque, Toija, i Sean Redmond. "Being There/Being Him". W The Fandom of David Bowie, 111–30. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15880-4_6.

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Thomas, Renny. "Being atheistic, being scientific". W Science and Religion in India, 109–37. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003213475-5.

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Pan-Chiu, Lai. "Being and Non-Being". W Paul Tillich and Sino-Christian Theology, 8–29. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003405610-2.

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Ventimiglia, Giovanni. "Being". W Aquinas after Frege, 33–67. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-48328-9_2.

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Klima, Gyula. "Being". W Encyclopedia of Medieval Philosophy, 1–12. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-1151-5_80-2.

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Tabak, Mehmet. "Being". W The Doctrine of Being in Hegel’s Science of Logic, 37–50. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55938-4_2.

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Bradley, Arthur. "Being". W Originary Technicity: The Theory of Technology from Marx to Derrida, 68–93. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1007/978-0-230-30765-0_4.

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Streszczenia konferencji na temat "Being"

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Digranes, Ingvild. "‘Being Cultural’ Versus‘Cultural Beings’ –general design education". W Design Research Society Conference 2018. Design Research Society, 2018. http://dx.doi.org/10.21606/drs.2018.542.

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Robles, Erica, Abhay Sukumaran, Kathryn Rickertsen i Cliff Nass. "Being watched or being special". W the SIGCHI conference. New York, New York, USA: ACM Press, 2006. http://dx.doi.org/10.1145/1124772.1124894.

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Read, Janet C., Matt Jones i Matthew Horton. "Being heroically lost, being heroically found". W CHI'16: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2016. http://dx.doi.org/10.1145/2898365.2926743.

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Baryshev, Aleksey, Fabio Casati i Galina Barysheva. "Well-being: From Not-being to Reality". W Information Technologies in Science, Management, Social Sphere and Medicine. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/itsmssm-16.2016.83.

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Kim, Tanyoung, Shinhyun Ahn i Soojin Lee. "Being Mondrian". W the 2007 conference. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1389908.1389933.

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Lee, Hyun Jean, i Ali Mazalek. "Cross-Being". W ACM SIGGRAPH 2008 art gallery. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1400385.1400439.

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Lee, Hyun Jean, i Ali Mazalek. "Cross-being". W ACM SIGGRAPH 2008 posters. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1400885.1400906.

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Winschiers-Theophilus, Heike, Shilumbe Chivuno-Kuria, Gereon Koch Kapuire, Nicola J. Bidwell i Edwin Blake. "Being participated". W the 11th Biennial Participatory Design Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1900441.1900443.

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Broughton, Michael, Jeni Paay, Jesper Kjeldskov, Kenton O'Hara, Jane Li, Matthew Phillips i Markus Rittenbruch. "Being here". W the 21st Annual Conference of the Australian Computer-Human Interaction Special Interest Group. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1738826.1738839.

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Meyers, Stephen R. "BEING MILANKOVITCH". W GSA Annual Meeting in Denver, Colorado, USA - 2016. Geological Society of America, 2016. http://dx.doi.org/10.1130/abs/2016am-279106.

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Raporty organizacyjne na temat "Being"

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Vincent, Douglas G. Being Human Beings: The Domains and a Human Realm. Fort Belvoir, VA: Defense Technical Information Center, marzec 2013. http://dx.doi.org/10.21236/ada590280.

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Marshak, Ronni. Virtually Being There. Boston, MA: Patricia Seybold Group, wrzesień 2006. http://dx.doi.org/10.1571/i9-7-06cc.

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Del Mauro, Diana. Being Responsive: Leonard Manzanares. Office of Scientific and Technical Information (OSTI), grudzień 2018. http://dx.doi.org/10.2172/1484620.

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Marshak, Ronni. Being Creative on Zazzle.com. Boston, MA: Patricia Seybold Group, styczeń 2013. http://dx.doi.org/10.1571/cea01-17-13cc.

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Helliwell, John, i Shun Wang. Trust and Well-being. Cambridge, MA: National Bureau of Economic Research, kwiecień 2010. http://dx.doi.org/10.3386/w15911.

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Clark, Andrew E. Demography and well-being. Verlag der Österreichischen Akademie der Wissenschaften, styczeń 2021. http://dx.doi.org/10.1553/populationyearbook2021.deb02.

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Demography studies the characteristics of populations. One such characteristic is well-being: this was the subject of the 2019 Wittgenstein Conference. Here, I discuss how objective well-being domains can be summarised to produce an overall well-being score, and how taking self-reported (subjective) well-being into account may help in this effort. But given that there is more than one type of subjective well-being score, we would want to know which one is “best”. We would also need to decide whose well-being counts, or counts more than that of others. Finally, I briefly mention the potential role of adaptation and social comparisons in the calculation of societal well-being.
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Editors, Intersections. On Being: The Podcast. Intersections, Social Science Research Council, kwiecień 2024. http://dx.doi.org/10.35650/int.4053.d.2024.

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Kostner, Laura H. Implementation of Army Well-Being. Fort Belvoir, VA: Defense Technical Information Center, kwiecień 2001. http://dx.doi.org/10.21236/ada394500.

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Shapiro, Nicole, Angela Tarver, Megan Kennedy, Eric Tang, Natasha Zvenigorodsky, Matthew San Diego, Christine Naca i Melanie Alexandre. It's SO Easy Being Green. Office of Scientific and Technical Information (OSTI), marzec 2011. http://dx.doi.org/10.2172/1010932.

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Abley, J., i W. Maton. I'm Being Attacked by PRISONER.IANA.ORG! RFC Editor, lipiec 2011. http://dx.doi.org/10.17487/rfc6305.

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