Gotowe bibliografie tematyczne / Human (Philosophy)

Gotowa bibliografia na temat „Human (Philosophy)”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 1 sierpnia 2024

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Artykuły w czasopismach na temat "Human (Philosophy)"

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Gunnarsson, Logi. "Transforming philosophy". Deutsche Zeitschrift für Philosophie 70, nr 5 (1.10.2022): 823–36. http://dx.doi.org/10.1515/dzph-2022-0056.

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Abstract The aim of the paper is to defend the project of transforming philosophy carried out in my book Vernunft und Temperament. Eine Philosophie der Philosophie. In section 1, I distinguish between five philosophical genres in which transformation plays a role: 1. academic texts in which transformation is simply a topic; 2. texts meant to adequately articulate through their form the transformative experiences of their authors; 3. texts aiming to enable the reader to transform herself; 4. texts on other texts; 5. manifestos defending the project of transforming philosophy. Section 2 is such a manifesto. Its main thesis is: “What makes somebody – anybody – a good philosopher is that she is a real human being.” Many of the remaining 16 theses of the manifesto are elaborations on this main thesis. One example is the thesis that the philosophical activity is essentially a becoming – the development of an individual human being.
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Fortino, Mirella. "Philosophie, connaissance et nouvelle histoire des sciences". Revue des questions scientifiques 190, nr 1-2 (1.01.2019): 83–98. http://dx.doi.org/10.14428/qs.v190i1-2.69453.

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Expression de l’esprit positiviste, la pensée du philosophe et historien des sciences Abel Rey est caractérisée par « l’affirmation philosophique de l’histoire des sciences ». L’histoire des sciences, selon Rey, n’est pas érudition, ni histoire événementielle, mais philosophie. Bien loin de réduire toutefois la philosophie à la science, il s’agit, selon la nouvelle perspective critique de Rey, de considérer que « la théorie de la connaissance ne peut sortir que de son histoire ». Dans cet article, nous aimerions souligner que la liaison étroite, que Rey a défendu, entre la philosophie et l’histoire des sciences comme histoire de la raison humaine et fait de civilisation promeut une valeur pédagogique et se traduit, donc, en humanisme. * * * As an expression of the positivist spirit, the thinking of the philosopher and science historian, Abel Rey, is characterized by “the philosophical affirmation of the history of science”. The history of science, according to Rey, does not stem from erudition, nor event-driven history, but from philosophy. Far from reducing philosophy to science, however, according to Rey’s new critical perspective, it is a matter of considering that “the theory of knowledge can only emerge from its history”. In this article, we would like to draw attention to the fact that the strong connection, which Rey upheld, between philosophy and the history of science as the history of human reason and a result of civilization, promotes pedagogical value and thus translates into humanism.
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Shin, Sangkyu. "Infosphere, Humans as Inforgs, and Human Agency". Center for Asia and Diaspora 13, nr 2 (31.08.2023): 6–39. http://dx.doi.org/10.15519/dcc.2023.08.13.2.6.

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This paper is an attempt to shed light on the nature of the information revolution we are facing by focusing on Floridi’s philosophy of information, specifically his book The Fourth Revolution. I will first briefly explain the concepts of hyperhistory and the infosphere, and then identify the core claim of the Fourth Revolution in anthropology, along with the concept of the “inforg.” Copernicus, Darwin, and Freud each contributed in different ways to the rupture of anthropocentrism and the decentering of the human subject. In Floridi’s Fourth Revolution, the decentering of the human subject is related to the fact that we understand ourselves as inforgs, or information organisms. Focusing on the role of technology in mediating the relationship between human perception (experience), action, and reality (the world), I argue that the decentering of the human subject in the Fourth Revolution can be found in a shift in our perception of human agency.
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Bai, Heesoon. "Philosophy for Education: Towards Human Agency". Paideusis 15, nr 1 (28.10.2020): 7–19. http://dx.doi.org/10.7202/1072690ar.

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This paper considers the contribution of philosophy to education. First, a case is made that the fundamental goal of education is to cultivate human agency in the sense of being able to enact one’s freedom (as opposed to conditioned and habituated patterns of thinking, perception, and action) grounded in personal knowledge and ethics. This agency is named as ‘autonomy’ in this paper. Secondly, philosophy is conceived as an “art of living,” which has ancient roots in both the East and West. An argument is made that identifying philosophical activity as predominantly discursive and theoretical activity entrenches us in the “addiction” to conceptualization and blinds us to seeing that a map is not the territory. Human beings encompass the discursive as well as the non-discursive, theoretical as well as practical dimensions. Hence philosophy as an art of living must address all the dimensions. As an illustration, a number of exemplary philosophic arts pertaining to these practices are explored, including world-making through dialogue (Socratic); autobiographical experiment through philosophical writing (Nietzschean); human-making and self-transformation (Confucian); and mindfulness practice (Buddhist). The case is made that these practices combine to illustrate and demonstrate that philosophy is a practice devoted to the cultivation of fundamental human agency, namely autonomy.
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Hickson, Matthew. "The Necessity of Philosophy in the Exercise Sciences". Philosophies 4, nr 3 (7.08.2019): 45. http://dx.doi.org/10.3390/philosophies4030045.

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The pervasive and often uncritical acceptance of materialistic philosophical commitments within exercise science is deeply problematic. This commitment to materialism is wrong for several reasons. Among the most important are that it ushers in fallacious metaphysical assumptions regarding the nature of causation and the nature of human beings. These mistaken philosophical commitments are key because the belief that only matter is real severely impedes the exercise scientist’s ability to accurately understand or deal with human beings, whether as subjects of study or as data points to be interpreted. One example of materialist metaphysics is the assertion that all causation is physical- one lever moving another lever, one atom striking another atom, one brain state leading to another (Kretchmer, 2005). In such a world, human life is reduced to action and reaction, stimulus and response and as a result, the human being disappears. As such, a deterministic philosophy is detrimental to kinesiologists’ attempts to interpret and understand human behavior, for a materialistic philosophy, must ignore or explain away human motivation, human freedom and ultimately culture itself. In showing how mistaken these philosophic commitments are, I will focus on the sub-discipline of sport psychology for most examples, as that is the field of exercise science of which I am paradigmatically most familiar. It is also the field, when rightly understood that straddles the “two cultures” in kinesiology (i.e., the sciences and the humanities). In referencing the dangers of the materialistic conception of human beings for sport psychology, I will propose, that the materialist’s account of the natural world, causation and human beings stems from the unjustified and unnecessary rejection by the founders of modern science of the Aristotelian picture of the world (Feser, 2012). One reason that this mechanistic point of view, concerning human reality has gained ground in kinesiology is as a result of a previous philosophic commitment to quantification. As philosopher Doug Anderson (2002) has pointed out, many kinesiologists believe that shifting the discipline in the direction of mathematics and science would result in enhanced academic credibility. Moreover, given the dominance of the scientific narrative in our culture it makes it very difficult for us not to conform to it. That is, as Twietmeyer (2015) argued, kinesiologists do not just reject non-materialistic philosophic conceptions of the field, we are oblivious to their possibility. Therefore, I will propose two things; first, Aristotelian philosophy is a viable alternative to materialistic accounts of nature and causation and second, that Aristotle’s holistic anthropology is an important way to wake kinesiologists from their self-imposed philosophic slumber.
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Honcharenko, Olga. "Philosophy and Philosophical Education in Kazimierz Twardowski’s Interpretation". Filosofiya osvity. Philosophy of Education 18, nr 1 (24.06.2016): 221–37. http://dx.doi.org/10.31874/2309-1606-2016-18-1-221-237.

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Philosophy determination, its place and purpose in human life and society is the eternal philosophical problem. In this paper the reader is suggested to analyze the attempt of its solving by outstanding Polish philosopher Kazimierz Twardowski. Free from the extremes of metaphysics and minimalism, Kazimierz Twardowski’s philosophy has not only created the conditions for philosophical culture development, but has also brought up a pleiad of philosophically educated scientists. What are the peculiarities of Kazimierz Twardowski’s philosophy? On the bases of philosophical papers analysis, scientific and historical definition of the concept of philosophy has been carried out. It is proved, that the scientific concept of philosophy, as one of the components of polylogue manifestation of the human spirit, dissolves in historical concept of philosophy. Such philosophy understandingbrought the philosopher to the conclusion about vital human and social necessity in philosophy. If a man and society do not feel the necessity in philosophy, due to the lack of their spiritual culture, this necessity should be grown. Therefore, the care about philosophical education was one of the main goals of Twardowski’s life. The scientist interpreted philosophical education as a part of general education. He determined philosophy studies as a way of life and a school of thinking. Due to this, Twardowski believed that method studying as natural means of knowledge and self-cognition is a humane act promoting creating man’s own view of the world. Special understanding of the philosophy and the background of its development – philosophical education by talented scientist and teacher – encourages reflection on the problems in the field of Ukrainian philosophy. Philosophical and pedagogical understanding of Twardowski’s experience is relevant in the context of increasing complexity of modern relationships between a man and society.
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Shoalieva, Nargiza. "THE ESSENCE OF HUMAN IN BEDIL’S CREATION". CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, nr 09 (30.09.2021): 110–16. http://dx.doi.org/10.37547/philological-crjps-02-09-24.

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Mirza Abdulkadir Bedil is a Persian-speaking poet, prose writer, philosopher and Indian thinker, very popular among the peoples of Central Asia and Afghanistan. In his work, Bedil analyzes the main part of the works of art and literature of Persian and Tajik poets from Rudaki to Jami and the literary and philosophical ideas of Sanayi, Attar, Jalaliddin Rumi and Ibn al-Arabi. The ancient philosophy of ancient Iran, Greece, India and Arabia laid the foundation for the development of literary and philosophical ideas, and as a result of relying on the achievements of the past, Mirza Bedil strengthened his philosophical thought.
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McPherson, David. "Humane Philosophy as Public Philosophy". Proceedings of the American Catholic Philosophical Association 92 (2018): 137–50. http://dx.doi.org/10.5840/acpaproc2020812104.

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Public philosophy is typically conceived as philosophical engagement with contemporary social and political issues in the public sphere. I argue that public philosophy should also aim to engage with existential issues that arise from the human condition. In other words, we should engage in “humane philosophy.” In the first section I fill out and show the attractions of this humane conception of philosophy by contrasting it with a rival scientistic conception. In the second section I demonstrate how the practice of humane philosophy is important for engaging with contemporary social and political issues and how it offers the best path for religious engagement with these issues. Contra John Rawls and other liberal political philosophers, I argue that public engagement with controversial issues such as abortion, assisted suicide, and genetic engineering requires engaging competing existential stances and I show how this can be done.
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Wendland, Michał. "Anti-psychologism in Wittgenstein's philosophy in reference to theories of communication". Studia Humanistyczne AGH 12, nr 4 (2013): 7. http://dx.doi.org/10.7494/human.2013.12.4.7.

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Solijonovna, Aripova Zulfiya. "Society and human philosophy". ACADEMICIA: An International Multidisciplinary Research Journal 10, nr 12 (2020): 1822–25. http://dx.doi.org/10.5958/2249-7137.2020.01982.5.

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Rozprawy doktorskie na temat "Human (Philosophy)"

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Hayward, Timothy Patrick. "Philosophy and human rights". Thesis, University of Sussex, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.292558.

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Todes, Samuel. "The human body as material subject of the world". New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/20828551.html.

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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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Du, Toit Jessica Anne. "Human-animal relationships". Master's thesis, University of Cape Town, 2013. http://hdl.handle.net/11427/14144.

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The overwhelming majority of philosophical discussions about the relationships between humans and animals concern the human use and treatment of animals in contexts such as those of food production, scientific experimentation, and pet-keeping. By contrast, the kinds of affective bonds that do - or might conceivably - occur between humans and animals, have received very little philosophical attention. In this dissertation, my main, but not exclusive, concern is with the latter issue. More specifically, I am primarily concerned with the question of whether human-animal relationships can be meaningful. Because pet animals are the clearest candidates for meaningful relationships with us, they will be the focus of my discussion. I argue that at least some human-pet relationships can be meaningful, even if they are not among the most meaningful relationships in our lives. Thereafter, I shall turn to one question about the treatment and use of animals on which the earlier question bears, namely the question of whether the practice of having pets is permissible.
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Apeldoorn, Laurens van. "Human agency in Hobbes's moral and political philosophy". Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543598.

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Halim, Hazem Tawfik. "Human resource practices within the service quality philosophy". Thesis, Manchester Metropolitan University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391259.

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Karabelas, John. "Human understanding in the philosophy of R.G. Collingwood". Thesis, Cardiff University, 2009. http://orca.cf.ac.uk/54884/.

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The thesis explores the role of human understanding in R.G. Collingwood's philosophy. I examine four major areas: the role of psychology, the unity of mind (i.e. unity of thoughts and emotions), the role of art and the case of fairy tales as a source of historical knowledge. These themes taken together expound a coherent way to see human understanding: with psychology Collingwood suggests the form that human understanding cannot assume the unity of mind is Collingwood's idea of how we experience an activity, that is, as an undivided whole of emotions and thoughts (and in some respects sensations or feelings too), that exist in every activity as elements that cannot be distinguished or separated. When we come to the forms that an activity can take I argue, using art and fairy tales, that human understanding in Collingwood's system should be seen as a shift from the knowledge of the united spirit (as propounded in Speculum Mentis) to the knowledge of the historical consciousness. The knowledge of the united spirit is achieved through a dialectic scale of the different forms of experience, which individually, in isolation from one another, are not epistemologically valid. In the historical consciousness the forms of experience are epistemologically autonomous and are found within history, all being manifestations of the historical mind.
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Cessario, Anthony F. "A paradoxical philosophy on human culture & sustainability /". View abstract, 2001. http://library.ccsu.edu/ccsu%5Ftheses/showit.php3?id=1638.

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Thesis (M.S.)--Central Connecticut State University, 2001.
Thesis advisor: Gavro Altman. " ... in partial fulfillment of the requirements for the degree of Master of Science in International Studies." Includes bibliographical references (leaf [73]). Also available via the World Wide Web.
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Lee, Ho Young. "Dai Zhen's ethical philosophy of the human being". Thesis, SOAS, University of London, 2006. http://eprints.soas.ac.uk/28811/.

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The moral philosophy of Dai Zhen can be summarised as "fulfil desires and express feelings". Because he believed that life is the most cherished thing for all man and thing, he maintains that "whatever issues from desire is always for the sake of life and nurture." He also claimed that "caring for oneself, and extending this care to those close to oneself, are both aspects of humanity" He set up a strong monastic moral philosophy based on individual human desire and feeling. As the title 'Dai Zhen's philosophy of the ethical human being' demonstrate, human physical body and activities of life is ethical base of philosophy of Dai Zhen. He regards the cause of activities for life is desire and feeling and he claimed that it is the prime concern of his moral philosophy. He set up a strong monastic moral philosophy base on the individual human desire and feeling to establish man as the moral subjectivity. Dai Zhen applied a systematic research agenda and built on palaeography and phonology to reconstruct the meaning of the Canons to become a sage by using the "meanings" of words as a method of reconstructing the "intentions" of the words of Canons, rather than by using metaphysics and intuitive meditation.
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Zakatistovs, Atis. "Hume's science of human nature". Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9839.

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In my thesis I propose a new interpretation of Book I of A Treatise of Human Nature by David Hume. I claim that this Book must be read in the light of the Introduction to the Treatise. Thus, my interpretation revolves around Hume's intention of creating a new system of the sciences on the basis of his science of man. In this thesis I pay close attention to the following subjects: the analysis of the 'vulgar'; Hume's discussion about the impact of predispositions on our ideas; the distinction between the concept of causation and the process of causation. Finally, I discuss Hume's position on the question of the simplicity and complexity of ideas.
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Książki na temat "Human (Philosophy)"

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Biletzki, Anat. Philosophy of Human Rights. New York : Routledge, 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9781315766638.

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Kumāra, Nirmala. Philosophy of being human. Bombay: Bharatiya Vidya Bhavan, 1995.

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Nietzsche, Friedrich. Human, all too human. Cambridge: Cambridge University Press, 1996.

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Nietzsche, Friedrich. Human, all too human. New York: Barnes & Noble, 2008.

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Winch, Christopher. The philosophy of human learning. London: Routledge, 1998.

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Molefe, Motsamai. Human Dignity in African Philosophy. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-93217-6.

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Godfrey, Joseph J., red. A Philosophy of Human Hope. Dordrecht: Springer Netherlands, 1987. http://dx.doi.org/10.1007/978-94-009-3499-3.

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Iftikhar, Ahmad Sheikh, red. Islamic philosophy of human life. Lahore: Idara Minhaj-ul-Quran, 1986.

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Emanuel, Winston Morton, red. The Philosophy of human rights. Belmont, Calif: Wadsworth, 1989.

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Open University. Philosophy and the Human Situation Course Team., red. Philosophy and the human situation. [Milton Keynes]: Open University, 1999.

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Części książek na temat "Human (Philosophy)"

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Conover, Michael R., i Denise O. Conover. "Philosophy". W Human–Wildlife Interactions, 1–28. Wyd. 2. Boca Raton: CRC Press, 2021. http://dx.doi.org/10.1201/9780429401404-1.

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Rupniewski, Michał. "Philosophy". W Human Dignity and the Law, 65–109. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003252733-3.

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Spaemann, Robert. "Christianity and Western Philosophy". W Human Dignity and Human Cloning, 47–51. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-94-017-6174-1_5.

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Diamond, Cora. "Consequentialism in Modern Moral Philosophy and in ‘Modern Moral Philosophy’". W Human Lives, 13–38. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25098-1_2.

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Banerjee, Nikunja Vihari. "Philosophy as Epistemology". W Concerning Human Understanding, 219–21. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003438465-18.

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Quante, Michael. "Human Persistence". W Philosophy and Medicine, 11–33. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56869-0_2.

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Risse, Mathias. "Human Rights". W Global Political Philosophy, 9–39. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137283443_2.

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Yusuf, Hamza. "When Does a Human Foetus Become Human?" W Philosophy and Medicine, 113–34. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-53801-9_6.

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Botha, Henk. "Human Dignity". W Encyclopedia of the Philosophy of Law and Social Philosophy, 1–8. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-007-6730-0_235-2.

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Botha, Henk. "Dignity, Human". W Encyclopedia of the Philosophy of Law and Social Philosophy, 741–48. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_235.

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Streszczenia konferencji na temat "Human (Philosophy)"

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Bitar, Eduardo. "Technique, dehumanization and Human Rights". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg128_01.

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Santos Lima, Eric. "Between two worlds: human rights and public policies". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg142_02.

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Güngören Bulgan, Birden. "Critics of Human Rights from a historical perspective". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg143_03.

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Bombelli, Giovanni. "Human Rights: pragmatic utility, theoretical approach and complex societies". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg128_03.

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Souza Lima e Brito, Laura. "Universality, ethical community, and human rights in Lima Vaz". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg154_01.

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Degaspare Monte Mascaro, Laura. "The role of Literature in promoting and effecting Human Rights". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws75_03.

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Shermam Morais Vieira, Ariane, i Rosana Ribeiro Felisberto. "Law and Music: human rights protection and the song “Dom Quixote”". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws50_01.

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da Cunha Calheiros de Carvalho, Maria Clara. "Human rights: has the present economic crisis proven Bentham was right?" W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg128_04.

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Torres, Lourenço. "An historical evaluation of constitutional principles from Aristotle’s Politics for Human Rights". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_sws21_02.

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Oliveira de Lima Pereira, Gustavo. "Human Rights between tolerance and hospitality an essay from the though of Jacques Derrida". W XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg174_03.

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Raporty organizacyjne na temat "Human (Philosophy)"

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Webb, Philip, i Sarah Fletcher. Unsettled Issues on Human-Robot Collaboration and Automation in Aerospace Manufacturing. SAE International, listopad 2020. http://dx.doi.org/10.4271/epr2020024.

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This SAE EDGE™ Research Report builds a comprehensive picture of the current state-of-the-art of human-robot applications, identifying key issues to unlock the technology’s potential. It brings together views of recognized thought leaders to understand and deconstruct the myths and realities of human- robot collaboration, and how it could eventually have the impact envisaged by many. Current thinking suggests that the emerging technology of human-robot collaboration provides an ideal solution, combining the flexibility and skill of human operators with the precision, repeatability, and reliability of robots. Yet, the topic tends to generate intense reactions ranging from a “brave new future” for aircraft manufacturing and assembly, to workers living in fear of a robot invasion and lost jobs. It is widely acknowledged that the application of robotics and automation in aerospace manufacturing is significantly lower than might be expected. Reasons include product variability, size, design philosophy, and relatively low volumes. Also, the occasional reticence due to a history of past false starts plays a role too. Unsettled Issues on Human-Robot Collaboration and Automation in Aerospace Manufacturing goes deep into the core questions that really matter so the necessary step changes can move the industry forward.
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Tyson, Paul. Climate Change Mitigation and Human Flourishing: Recovering Teleology, Avoiding Tyranny. Mέta | Centre for Postcapitalist Civilisation, 2021. http://dx.doi.org/10.55405/mwp5.

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It is most unlikely that adjusting to a 1.5 to 2 degree hotter world is possible within the prevailing political and economic norms of our times. In our post-capitalist times we need to modify modern technological market “liberalism” (which has become, actually, techno-feudalism). If we do not modify our present norms, the collapse of the natural means of power and privilege native to our present world order makes it almost inevitable that democratic liberalism will devolve further into a distinctly anti-liberal species of techno-tyranny. To avoid such a dystopian future, this paper explores how we might re-imagine our global politico-economic norms without embracing techno-tyranny. The argument put forward is that modern liberalism makes the means of personal wealth accumulation and private freedom, the end of public life. This confusion of means with ends implies, ironically, that if our means become unviable, we have no way of aiming at valuable human ends by different means. We have a culturally assumed faulty teleology in political economics and in our philosophy of technology. A revised form of Aristotle’s teleology is proposed whereby an understanding of common human flourishing defines human ends, and where a range of new means could then be pursued to achieve that end, respecting the natural limitations on means that are now upon us.
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Carty, Anthony, i Jing Gu. Theory and Practice in China’s Approaches to Multilateralism and Critical Reflections on the Western ‘Rules-Based International Order’. Institute of Development Studies (IDS), październik 2021. http://dx.doi.org/10.19088/ids.2021.057.

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China is the subject of Western criticism for its supposed disregard of the rules-based international order. Such a charge implies that China is unilateralist. The aim in this study is to explain how China does in fact have a multilateral approach to international relations. China’s core idea of a community of shared future of humanity shows that it is aware of the need for a universal foundation for world order. The Research Report focuses on explaining the Chinese approach to multilateralism from its own internal perspective, with Chinese philosophy and history shaping its view of the nature of rules, rights, law, and of institutions which should shape relationships. A number of case studies show how the Chinese perspectives are implemented, such as with regards to development finance, infrastructure projects (especially the Belt and Road Initiative), shaping new international organisations (such as the Asian Infrastructure Investment Bank), climate change, cyber-regulation and Chinese participation in the United Nations in the field of human rights and peacekeeping. Looking at critical Western opinion of this activity, we find speculation around Chinese motives. This is why a major emphasis is placed on a hermeneutic approach to China which explains how it sees its intentions. The heart of the Research Report is an exploration of the underlying Chinese philosophy of rulemaking, undertaken in a comparative perspective to show how far it resembles or differs from the Western philosophy of rulemaking.
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Breewood, Helen, i Tara Garnett. What is ecomodernism? Redaktorzy Walter Fraanje i Rachel Carlile. TABLE, czerwiec 2022. http://dx.doi.org/10.56661/041dba86.

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Ecomodernism is an environmental philosophy rooted in the belief that technological progress can allow humans to flourish while minimising our impacts on the environment, in particular by freeing up land for conservation by intensifying the production of food and other resources using technology. This explainer describes the values, goals, and practical solutions promoted by ecomodernists; what they would mean for land use and the food system; the history of the ideas that underlie ecomodernism; and the main contestations around the values and evidence underpinning ecomodernism.
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Aguinis, Marcos, Salomón Lerner i Darío Ruíz Gómez. The Essential Role of Ethics in the Developmen of Latin America: Convictions That Sabotage Progress: The Difficulty of Telling the Truth. Inter-American Development Bank, kwiecień 2004. http://dx.doi.org/10.18235/0007951.

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Salomón Lerner (1944-), Peruvian philosopher, Rector of Pontifical Catholic University of Peru (1994-2004), Angel Escobar Jurado National Human Rights Award (2003). Marcos Aguinis (1935-), Argentine physician, former Minister of Culture in Argentina, Planeta Prize (Spain), Grand Prize of Honor by the Argentine Society of Writers. Darío Ruiz Gómez (1935-), Colombian art and literary critic, former Professor of Architecture in Medellín, published four books of poetry and five books of short stories.
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Batliwala, Srilatha. Transformative Feminist Leadership: What It Is and Why It Matters. United Nations University International Institute of Global Health, grudzień 2022. http://dx.doi.org/10.37941/rr/2022/2.

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The words of ancient Chinese philosopher Lao Tsu make the simplest, yet most profound, case for transformation – a change of direction, a fundamental shift in the nature or character of something, recasting the existing order and ways of doing things. This is what the world needs now, as institutions and systems of the past century prove unable to address the challenges of impending planetary disaster, persistent poverty, pandemics, rising fundamentalism and authoritarianism, wars, and everyday violence. Against a background of a worldwide backlash against women’s rights, gender parity in leadership positions – in legislatures, corporations, or civil society – has proved inadequate, as women in these roles often reproduce dominant patriarchal leadership models or propagate ideologies and policies that do not actually advance equality or universal human rights. What is required is truly transformative, visionary leadership, whereby new paradigms, relationships and structures are constructed on the basis of peace, planetary health, and social and economic justice.
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