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Burford, Mark. "Hanslick's Idealist Materialism". 19th-Century Music 30, n.º 2 (2006): 166–81. http://dx.doi.org/10.1525/ncm.2006.30.2.166.
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In the mid-nineteenth century, materialist and empiricist modes of thought characteristic of natural science increasingly called into question the speculation of German idealist philosophy. Music historians have commonly associated Eduard Hanslick's Vom Musikalisch-Schšnen (On the Musically Beautiful, 1854) with this tendency toward positivism, interpreting the treatise as an argument for musical formalism. His treatise indeed sought to revise idealist musical aesthetics, but in a far less straightforward way. Hanslick devotes considerable attention to the "material" that makes up music and the musical work. The nature of music's materiality is in fact a central pillar of Hanslick's argument, which draws on the abundant literature of the 1840s and 50s promoting scientific materialism and on what might be described as an Aristotelian conception of matter. Hanslick's goal, however, was not to deny idealism, but rather to negotiate a middle ground between idealism and materialism, thereby reconciling a prevailing conception of music's metaphysical status with the physical properties of matter. This is most clearly observed in his carefully crafted conception of the musical "tone," which unites the inner world of thought and the external world of nature. Hanslick's somewhat ironic use of a materialist framework to demonstrate music's inherent ideality betrayed a desire not only to attune musical aesthetics with the latest materialist theories, but also to preserve art music's exclusivity. On the Musically Beautiful is perhaps best understood not as an unequivocal case for formalism but as evidence of the complex ways in which mid-century tensions between idealism and materialism informed German musical discourse.
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Adler, Paul S., e Bryan Borys. "Materialism and Idealism in Organizational Research". Organization Studies 14, n.º 5 (setembro de 1993): 657–79. http://dx.doi.org/10.1177/017084069301400503.
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Organization theory needs a framework that can elucidate the technological, economic, political and symbolic forces that are at work in and on organizations. Much organizational research can be seen as materialist, by virtue of its granting primary causal efficacy to technical—economic forces, or idealist by virtue of privileging political—symbolic forces. The conflict between materialism and ideal ism has often been inflated and/or obscured by conceptual strategies of specializa tion, eclecticism and reductionism. A metatheoretical approach to materialism and idealism is presented that clarifies the fundamental nature of the approaches and distinguishes areas of possible reconciliation from areas of irreducible conflict.
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Paiva, Mikhael Lemos. "MATERIALISM, IDEALISM AND THE ONTO-EPISTEMOLOGICAL ROOTS OF GEOGRAPHY". InterEspaço: Revista de Geografia e Interdisciplinaridade 3, n.º 9 (10 de outubro de 2017): 07. http://dx.doi.org/10.18764/2446-6549.v3n9p07-26.
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MATERIALISMO, IDEALISMO E AS RAÍZES ONTO-EPISTEMOLÓGICAS DA GEOGRAFIAMATERIALISMO, IDEALISMO E LAS RAÍCES ONTO-EPISTEMOLÓGICAS DE LA GEOGRAFÍAThe present article has as proposal the discussion of the philosophical categories of Idealism and Materialism in the Geographical thought. Starting from the assumption that the knowledge is a fact, we explicit our onto-epistemological basis by a dialog between the main representatives of each Philosophy pole, from Democritus to Hegel, exposing after the sublation to the metaphysics done by the dialectical materialism. Using a bridge to the hard core of the Critical Geography (Lefebvre, Harvey and Quaini), we transmute the philosophical debate to the geographical field showing the often ignored roots, logic and addictions of the Modern Geography. Retaking in the end the duel between Idealism and Materialism, we present our thesis in which the Crisis of Geography is, in fact, just the result of a process originated from its incapacity as a discipline to overcome the limiter vestige of its birth: the Metaphysics.Keywords: Philosophy of Geography; Lefebvre; Historical Materialism; Geography’s Crisis.RESUMOO presente artigo tem como proposta a discussão das categorias filosóficas de idealismo e materialismo no pensamento Geográfico. Partindo do pressuposto de que o conhecimento é um fato, explicitamos a nossa base onto-epistemológica por meio de um diálogo entre os principais representantes de cada polo da Filosofia, de Demócrito à Hegel, expondo logo após a suprassunção à metafísica realizada pelo materialismo dialético. Pela ponte com o núcleo duro da Geografia Crítica (Lefebvre, Harvey e Quaini), transmutamos o debate filosófico para o campo geográfico ao mostrar as tão ignoradas raízes, lógica e vícios da Geografia Moderna. Retomando ao fim o duelo entre idealismo e materialismo, apresentamos nossa tese de que a Crise da Geografia é, na verdade, apenas o resultado de um processo oriundo de sua incapacidade como disciplina de superar o resquício limitador de seu berço: a Metafísica.Palavras-chave: Filosofia da Geografia; Lefebvre; Materialismo Dialético; Crise da Geografia.RESUMEN En este artículo se propone la discusión de las categorías filosóficas del idealismo y el materialismo en el pensamiento geográfico. En la hipótesis de que el conocimiento es un hecho, aclaramos nuestra base ontológica y epistemológica por medio de un diálogo entre los principales representantes de cada polo de la filosofía, Demócrito hasta Hegel, lo que sigue la supresión hacia la metafísica realizada por el materialismo dialéctico. Considerando los autores claves en la Geografía Crítica (Lefebvre, Harvey e Quaini), ubicamos el debate filosófico hacia el campo geográfico para indicar las raíces, por supuesto ignoradas, la lógica y los vicios de la Moderna Geografía. Pronto la retomada en el fin del artículo entre idealismo y materialismo, enseñaremos nuestra tesis de que la crisis de la Geografía es, en verdad, solamente el resultado de un proceso oriundo de su incapacidad, cómo disciplina, en superar el vestigio limitador de su cuna: la Metafísica.Palabras clave: Filosofía de la Geografía; Lefebvre; Materialismo Dialéctico; Crisis de la Geografía.
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Lemos Paiva, Mikhael. "MATERIALISMO, IDEALISMO E AS RAÍZES ONTO-EPISTEMOLÓGICAS DA GEOGRAFIA". InterEspaço: Revista de Geografia e Interdisciplinaridade 3, n.º 8 (14 de agosto de 2017): 268. http://dx.doi.org/10.18764/2446-6549.v3n8p268-287.
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MATERIALISM, IDEALISM AND THE ONTO-EPISTEMOLOGICAL ROOTS OF GEOGRAPHYMATERIALISMO, IDEALISMO E LAS RAÍCES ONTO-EPISTEMOLÓGICAS DE LA GEOGRAFÍAO presente artigo tem como proposta a discussão das categorias filosóficas de idealismo e materialismo no pensamento Geográfico. Partindo do pressuposto de que o conhecimento é um fato, explicitamos a nossa base onto-epistemológica por meio de um diálogo entre os principais representantes de cada polo da Filosofia, de Demócrito à Hegel, expondo logo após a suprassunção à metafísica realizada pelo materialismo dialético. Pela ponte com o núcleo duro da Geografia Crítica (Lefebvre, Harvey e Quaini), transmutamos o debate filosófico para o campo geográfico ao mostrar as tão ignoradas raízes, lógica e vícios da Geografia Moderna. Retomando ao fim o duelo entre idealismo e materialismo, apresentamos nossa tese de que a Crise da Geografia é, na verdade, apenas o resultado de um processo oriundo de sua incapacidade como disciplina de superar o resquício limitador de seu berço: A Metafísica.Palavras-chave: Filosofia da Geografia; Lefebvre; Materialismo Dialético; Crise da Geografia.ABTRACTThe present article has as proposal the discussion of the philosophical categories of Idealism and Materialism in the Geographical thought. Starting from the assumption that the knowledge is a fact, we explicit our onto-epistemological basis by a dialog between the main representatives of each Philosophy pole, from Democritus to Hegel, exposing after the sublation to the metaphysics done by the dialectical materialism. Using a bridge to the hard core of the Critical Geography (Lefebvre, Harvey and Quaini), we transmute the philosophical debate to the geographical field showing the often ignored roots, logic and addictions of the Modern Geography. Retaking in the end the duel between Idealism and Materialism, we present our thesis in which the Crisis of Geography is, in fact, just the result of a process originated from its incapacity as a discipline to overcome the limiter vestige of its birth: The Metaphysics.Keywords: Philosophy of Geography; Lefebvre; Historical Materialism; Geography’s Crisis.RESUMENEn este artículo se propone la discusión de las categorías filosóficas del idealismo y el materialismo en el pensamiento geográfico. En la hipótesis de que el conocimiento es un hecho, aclaramos nuestra base ontológica y epistemológica por medio de un diálogo entre los principales representantes de cada polo de la filosofía, Demócrito hasta Hegel, lo que sigue la supresión hacia la metafísica realizada por el materialismo dialéctico. Considerando los autores claves en la Geografía Crítica (Lefebvre, Harvey e Quaini), ubicamos el debate filosófico hacia el campo geográfico para indicar las raíces, por supuesto ignoradas, la lógica y los vicios de la Moderna Geografía. Pronto la retomada en el fin del artículo entre idealismo y materialismo, enseñaremos nuestra tesis de que la crisis de la Geografía es, en verdad, solamente el resultado de un proceso oriundo de su incapacidad, cómo disciplina, en superar el vestigio limitador de su cuna: la Metafísica.Palabras clave: Filosofía de la Geografía; Lefebvre; Materialismo Dialéctico; Crisis de la Geografía.
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Thomas, Emily. "Constance Naden’s Metaphysics: Hylo-Idealism’s Ideal Known World and Unknown Matter". Journal of the History of Philosophy 62, n.º 3 (julho de 2024): 475–99. http://dx.doi.org/10.1353/hph.2024.a932357.
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abstract: In 1880s Britain, Constance Naden defended “hylo-idealism,” a theory aiming to unify materialism with idealism. This paper offers the first sustained study of Naden’s metaphysical system. On this new reading of Naden’s hylo-idealism, her materialism is carefully qualified; and her idealism is distinctively Kantian, her construal of the external cosmos as Unknown placing her within the Victorian school of metaphysical agnostics. I distinguish Naden’s system from that of fellow hylo-idealist Robert Lewins and argue it lies closer to that of evolutionist Thomas Henry Huxley. Against various critics, I show that Naden has the resources to rebuff objections facing hylo-idealism. This paper seeks to open further avenues for Naden scholarship and help us better understand Victorian metaphysics more generally.
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Hyland, Prof Terry. "Consciousness, Analytic Idealism and Buddhist Foundations: Exploring Non-Materialist Ways of Connecting Eastern and Western Spiritual Perspectives". Advances in Social Science and Culture 4, n.º 2 (27 de abril de 2022): p56. http://dx.doi.org/10.22158/assc.v4n2p56.
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Contemporary approaches to explaining the connections and reconciling perceived differences between spiritual and scientific interpretations of reality have tended to accept mainstream interpretations of physics, cosmology and biology. The resultant putative combinations of ideas-seeking to equate materialist with non-materialist worldviews-display anomalous, artificial and deeply problematic features. Instead of accepting the validity of scientific materialism-expressed in accounts offered, for instance, by Thich Nhat Hanh, the Dalai Lama, and, in a more secular context, Deepak Chopra and Fritjof Capra-the central thesis of this paper is that it is more plausible to question the foundations of materialism and argue for an idealist interpretation of both science, reality and spirituality as suggested in recent work by Bernardo Kastrup, Steve Taylor and Donald Hoffman. After exploring the central claims of these new interpretations of idealism-and their principal critiques of scientific materialism-arguments that such perspectives offer a richer, more cogent and more parsimonious method of linking Eastern and Western worldviews than the flawed materialist perspectives will be explained and justified.
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Rae, Gavin. "The “New” Materialisms of Jacques Lacan and Judith Butler". Philosophy Today 65, n.º 3 (2021): 655–72. http://dx.doi.org/10.5840/philtoday2021521412.
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This article defends Jacques Lacan and Judith Butler against the long-standing but recently reiterated charge that they affirm a linguistic idealism or foundationalism. First outlining the parameters of Lacan’s thinking on this topic through his comments on the materiality inherent in the imaginary, symbolic, real schema to show that he offers an account built around the tension between the real and symbolic, I then move to Butler to argue that she more coherently identifies the parameters of the problem before offering an explanation based on paradox. With this, both offer (1) a forceful rebuttal of linguistic idealism, (2) a far more complex analysis of the materialism–signification relation than their new materialist critics tend to appreciate, and (3) innovative but often-ignored “new” materialisms of their own.
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Kelly, Sean M. "Beyond Materialism and Idealism". Idealistic Studies 22, n.º 1 (1992): 28–38. http://dx.doi.org/10.5840/idstudies19922218.
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Matsuno, Koichiro, e Stanley N. Salthe. "Global idealism/local materialism". Biology & Philosophy 10, n.º 3 (julho de 1995): 309–37. http://dx.doi.org/10.1007/bf00852471.
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Sbriglia, Russell. "Notes Toward an Extimate Materialism: A Reply to Graham Harman". Open Philosophy 4, n.º 1 (1 de janeiro de 2021): 106–23. http://dx.doi.org/10.1515/opphil-2020-0175.
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Abstract This article mounts a defense of my and Slavoj Žižek’s co-edited anthology, Subject Lessons: Hegel, Lacan, and the Future of Materialism, against the two main criticisms of it made throughout Graham Harman’s article “The Battle of Objects and Subjects”: (1) that we and our fellow contributors are guilty of gross overgeneralization when we classify thinkers from various schools of thought – among them New Materialism, object-oriented ontology, speculative realism, and actor–network theory – under the broad rubric of the “new materialisms”; and (2) that despite our pretensions to the mantle of materialism, our Lacano-Hegelian position is actually a full-blown idealism. In responding to and attempting to refute these criticisms, I make the case that our Lacano-Hegelian model of dialectical materialism is an “extimate materialism.”
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Rose, David, e Dora Brown. "Idealism and Materialism in Perception". Perception 44, n.º 4 (janeiro de 2015): 423–35. http://dx.doi.org/10.1068/p7927.
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Mocombe, Paul C. "Haitian/Vilokan Idealism versus German Idealism". Cross-Currents: An International Peer-Reviewed Journal on Humanities & Social Sciences 4, n.º 4 (24 de agosto de 2018): 69–74. http://dx.doi.org/10.36344/ccijhss.2018.v04i04.006.
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Unlike German Idealism whose intellectual development from Kant to Schopenhauer, Hegel, Marx, Nietzsche, Husserl, Heidegger, and the Frankfurt school produced the dialectic, Marxist materialism, Nietzscheian antidialectics, phenomenology, and deontological ethics; Haitian Idealism produces phenomenology, materialism, and an antidialectical process to history enframed by a reciprocal justice as its normative ethics, which is constantly being invoked by individual social actors to reconcile the noumenal (sacred—ideational) and phenomenal (profane—material) subjective world in order to maintain balance and harmony between the two so that the human actors can live freely and happily in a material resource framework where they are the masters of their own existence without masters or owners of production. The originating moments of the Haitian Revolution and its call for total freedom and equality demonstrates the antidialectical and normative processes of Haitian idealism, while the creation of the phenomenal world of subjective experiences according to one’s capacity, modality, developmental stage (both spiritual, physical, and mental), and spiritual court is symptomatic of the phenomenological development in Haitian Idealism and its Vodou Ethic and spirit of communism and Lakou system as its form of social and system integration, respectively. This work explores the underlying distinction between German idealism and Haitian idealism as encapsulated in its culmination, i.e., the Lakou system.
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Lynch, Thomas. "Transcendental Materialism as a Theoretical Orientation to the Study of Religion". Method & Theory in the Study of Religion 29, n.º 2 (25 de maio de 2017): 133–54. http://dx.doi.org/10.1163/15700682-12341387.
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Transcendental materialism is a philosophical perspective that uses German Idealism, Marxism, psychoanalysis and natural science to offer a materialist account of subjectivity and culture. This essay compares this philosophical framework with recent work in the study of religion (Manuel Vásquez) and philosophy of religion (Kevin Schilbrack and Thomas A. Lewis). While transcendental materialism has until now been unconcerned with religion, it offers parallels with this recent work. It differs, however, in its specific understanding of the material dimension of the dialectical relationship between abstraction/conceptuality and practice/embodiment.
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Karlsen, Mads Peter. "Materialism, dialectics, and theology in Alain Badiou". Critical Research on Religion 2, n.º 1 (24 de março de 2014): 38–54. http://dx.doi.org/10.1177/2050303214520775.
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This article examines the relationship between materialism, dialectics, and theology in Alain Badiou's work. The first three sections of the article focus on Badiou's reading of Hegelian dialectics in his 1982 work, Theory of the Subject. The first section accounts for Badiou's splitting of Hegel into an idealist and materialist dialectic, and presents an exposition of the latter. The second section outlines Badiou's critical analysis of the theological model implicit in Hegel's dialectics. The third section investigates the core of this criticism through a discussion of Badiou's reading of the “negation of the negation.” The remaining four sections examine the anti-dialectical interpretation of the Christ-event that Badiou presents in his book Saint Paul. Here the article illustrates how Badiou's insistence on separating the death of Christ from the resurrection is linked to his rejection of the doctrines of Trinity and Incarnation, and how this drives Badiou towards idealism.
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Yang, Min. "On the Philosophical Evolution of Marx the Transformation from Old Philosophy to New Materialism". Journal of Innovation and Development 5, n.º 1 (24 de novembro de 2023): 99–102. http://dx.doi.org/10.54097/jid.v5i1.23.
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Marx's ideology has undergone two major changes in his life, one is from idealism to materialism, the second is from old philosophy to new materialism, these two changes make Marx's thought experienced a reborn change, but also make philosophy has unprecedented scientific. Among them, in the Theses on Feuerbach, Marx proposed for the first time that the new materialism is practical materialism, and the fundamental difference between the "old" materialism and idealism lies in the understanding of "practice". The new materialism, which takes practice as its philosophical starting point, can be based on the relationship between "transforming and being transformed", thus drawing the conclusion that philosophy, above all, changes the world on the basis of interpretation, and above all, changes the world. Therefore, using the research methods of induction and deduction, this paper expounds the transformation of Marx from the old philosophy to the new materialism.
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Ortega, Jaime. "¿PROLETARIADO SIN CABEZA O CUERPO SOCIAL DOMESTICADO? NOTAS PARA UNA LECTURA CRÍTICA DEL ENSAYO DE JOSÉ REVUELTAS". Revista de la Academia 28 (27 de novembro de 2019): 9–30. http://dx.doi.org/10.25074/0196318.0.1186.
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El presente texto es una aproximación crítica al Ensayo sobre un proletariado sin cabeza de José Revueltas. A partir de las indicaciones metodológicas heredadas por Louis Althusser en su tratamiento de El Capital y de las nociones de posición idealista y posición materialista, se reconstruye el contenido del Ensayo. En el interior de este, se denota la coexistencia de estas dos posiciones: la idealista que remite a una filosofía de la historia y la materialista, que aborda los problemas específicos de una coyuntura. Finalmente, se apuntala una lectura crítica, en donde la noción de “proletariado de cabeza” debe ser repensada en el conjunto de la historia del movimiento obrero en México y de su relación con el Estado. Las breves conclusiones sólo son pie para pensar el entramado en el que se juega la historia del marxismo.
Palabras clave: Revueltas, proletariado, idealismo, materialismo, El Capital.
PROLETARIATE WITHOUT HEAD OR DOMESTICATED SOCIAL BODY? NOTES FOR A CRITICAL READING OF ESSAY DE JOSÉ REVUELTAS
This text is a critical approach to José Revuelta's Essay on a headless proletariat. From the methodological indications inherited from Louis Althusser in his treatment of Das Kapital and the notions of idealist and materialist position, this paper reconstructs the content of the Essay. In his interior, the coexistence of these two positions is denoted: the idealist that refers to a philosophy of history and the materialistic one, which addresses the specific problems of a conjuncture. Finally, underpinned in his critical reading, the notion of “head of the proletariat” rethink the history of the labour movement in Mexico and its relationship with the State. The brief conclusions are only foot to think about the framework, which played the history of Marxism.
Keywords: Revueltas, proletariat, idealism, materialism, The Capital.
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Tabroni, Imam, Hisam Ahyani e Dian Permana. "Philosophical Review of Materialism and Idealism Limits of Wedding Age in Indonesia; Study of Article 7 Paragraph (1) of Law 16 of 2019 jo. Law 1 of 1974 concerning Marriage". Muttaqien; Indonesian Journal of Multidiciplinary Islamic Studies 2, n.º 01 (23 de janeiro de 2021): 1–20. http://dx.doi.org/10.52593/mtq.02.1.01.
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This research departs from a juridical confusion regarding the ideal of a person going to get married, where the age of marriage with other provisions regarding age, namely, in terms of philosophical Materialism and Idealism of Marriage Age in Indonesia. Whereas in Indonesian Law on Marriage Marriage is only permitted if men and women have reached the age of 19 (nineteen) years. The purpose of this study is to find out the philosophical review of materialism and idealism of marriage age in Indonesia, with the article 7 paragraph (1) for 16 of 2019 jo. u 1 year 1974 regarding marriage). The conclusion of this research is the philosophical value of materialism and idealism of marriage age is the concept of historical materialism of humans who will choose their readiness in facing marriage, this is because one's age is not a reference, which is the basis for people to get married including their readiness to face material livelihood, readiness self and material. Likewise in Indonesia, the ideal age in society in Indonesia if it is associated with Karl Mark's theory, then the readiness of oneself in the material (economic elements) is as a reference for people to get married.
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Moreno Moreno, Daniel. "George Santayana: una filosofía materialista de la mente". Análisis. Revista de investigación filosófica 2, n.º 1 (3 de julho de 2015): 109. http://dx.doi.org/10.26754/ojs_arif/a.rif.201511090.
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RESUMEN Una filosofía de la mente à la Santayana explicaría el origen del animal humano a partir del orden de la materia. El funcionamiento social del cuerpo-cerebro que ha permitido su supervivencia lleva implícita la apertura de un ámbito nuevo —que es pero que no existe— llamado tradicionalmente: alma, conciencia o mente. Cuando ese nivel se explica desde el materialismo, se entiende tanto su origen como su especificidad no contaminada —destacando incluso el brillo del espíritu, tan atractivo para poetas y místicos—. Se evitarían así gran parte de la paradojas de la filosofía de la mente. PALABRAS CLAVE: materia, psique, espíritu, idealismo, materialismo, filosofía de la mente, Lucrecio, Santayana ABSTRACT Santayana’s philosophy of mind could explain the origin of the human animal from out of the order of matter. The social functioning of the body/brain nexus that has allowed it to survival implicitly carries with it the opening up of a new realm —it is but it does not exist— traditionally designated in a variety of ways: soul, conscience, mind. When this realm is explained from a materialist point of view, both its origin and its untarnished specificity are understood —highlighting even the gleam of the spirit, so attractive to poets and mystics. In this manner, a large portion of the paradoxes found in the philosophy of mind could be avoided. Keywords: matter, psyche, spirit, idealism, materialism, philosophy of mind, Lucretius, Santayana
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Vallins, David. "Contemplation and Criticism: Coleridge, Derrida and the Sublime". Comparative Critical Studies 13, n.º 1 (fevereiro de 2016): 27–45. http://dx.doi.org/10.3366/ccs.2016.0185.
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Recent criticism has often contrasted both deconstruction and Romantic idealism with diverse ‘progressive’ ideologies, whether historical-materialist in origin, or associated with the economic liberalism of British Whigs in the early nineteenth century. At the same time, however, Romantic idealism is often seen as involving a Platonic essentialism which distinguishes it from deconstruction as much as from historical materialism. My essay seeks to unravel these dichotomies and paradoxes, highlighting the political ambiguity of the advocates of Romantic-era political economy, as well as the anti-essentialist aspects of Coleridge's idealism, and the important elements it has in common with Derrida's questioning of ‘self-presence’ and logocentrism. The principal form of the sublime that I explore arises from Coleridge's and Derrida's recognition of the indefinableness of the origin of consciousness or the source of meaning in language – a recognition which, I argue, is progressive in its resistance to reductive and instrumentalizing definitions of humanity.
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KARPOV, S. E. "About Idealism and Materialism Classically and Prototypically". Personality.Culture.Society 21, n.º 1-2 (2019): 92–99. http://dx.doi.org/10.30936/1606-951x-2019-21-1/2-92-99.
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Girenok, Fedor I. "On the Accessibility of the Thing-in-itself: Kant’s Transcendentalism and Meillassoux’s Speculative Materialism". Voprosy Filosofii, n.º 5 (2021): 138–47. http://dx.doi.org/10.21146/0042-8744-2021-5-138-147.
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Modern philosophy has shown an unexpected interest in materialism. Why is materialism attractive? Perhaps because of the simplicity of thought, or because of the direct discernment of the truth? Among the new materialists stands out the figure of Meillassoux, who tried to justify the need to move from transcendental and phenomenological idealism to speculative materialism. But the interest in materialism is even more unexpected among young russian researchers who became volunteers of speculative materialism without hesitation. What attracts them to materialism? The answer to this question can be obtained by analyzing the philosophy of Meillassoux. This article examines the speculative materialism of Meillassoux. His idea of contingency is compared with Kant’s idea of productive imagination a priori. As a result, the author concludes that Meillassoux has not found the answer to the question why laws are constant. The absolutization of factuality, on which Meillassoux insists, does not give positive knowledge about the absolute. The inconsistency of Meillassoux is that the absolute is always preceded by an anthropological process of absolutization. The author concludes that speculative materialism attracts by its theoretical simplicity, which, in turn, is based on the full and merciless deprivation the world of anthropological dimension. In the materialism of K. Meillassoux, an inescapable longing for the absolute is expressed. The speculative materialists want to restore space and time to nature with the help of the absolute, forgetting that the difference between things in themselves and things for themselves is not based on the absolutization of time, but on the presence of subjectivity. Meillassoux refused subjectivity. He chose the absolute. For him, the subject of philosophy is not the existence of a person, but a certain “may-be”.
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Albahari, Miri. "Panpsychism and the Inner-Outer Gap Problem". Monist 105, n.º 1 (1 de janeiro de 2022): 25–42. http://dx.doi.org/10.1093/monist/onab021.
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Abstract Panpsychism is viewed by its advocates as resolving the main sticking points for materialism and dualism. While sympathetic to this approach, I locate two prevalent assumptions within modern panpsychism which I think are problematic: first, that fundamental consciousness belongs to a perspectival subject (whether microlevel or cosmic) and second, that the physical world, despite being backed by conscious subject(s), is observer-independent. I re-introduce an argument I’d made elsewhere against the first assumption: that it lies behind the well-known combination and decombination problems. I then propose a new argument against the second assumption: that it leads to an equally pernicious difficulty I call the “Inner-Outer Gap Problem.” The variant of panpsychism I continue to develop and defend, Perennial Idealism, avoids these assumptions and their problems, allowing real progress on the mind-body problem. Perennial Idealism is a type of panpsychist idealism rather than panpsychist materialism.
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PRIESTLEY, MARK. "Constructions and Creations: Idealism, materialism and disability theory". Disability & Society 13, n.º 1 (fevereiro de 1998): 75–94. http://dx.doi.org/10.1080/09687599826920.
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Nicholls, David. "What’s real is immaterial: What are we doing with new materialism?" Aporia 11, n.º 2 (30 de janeiro de 2020): 4–14. http://dx.doi.org/10.18192/aporia.v11i2.4594.
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New materialism is emerging as one of the most signifi cant developments in healthcare research in recent years, offering radical new ways to rethink our critical relationship with forms, matter, objects and things. As with any new paradigm, it can take some time for the limitations of the approach to become clear. In this article I examine some of these limitations, focusing particularly on new materialist defi nitions of objects and the ontology of affect. Drawing on the recent work of Graham Harman and Timothy Morton, I argue that new materialism fails the ‘fl at ontology test’, and reinforces the kinds of idealism that it purports to critique. Object Oriented Ontology, on the other hand, may allow us to shape a radical new ethics of objects, using that to transform our abusive relationship with the ecosystem, disturb raditional enlightenment binaries and hierarchies, and to put aside human hubris.
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Mocombe, Paul C. "Haitian/Vilokan Idealism, Lakouism, and the Vodou Ethic and the Spirit of Communism". Issues in Social Science 7, n.º 1 (7 de maio de 2019): 12. http://dx.doi.org/10.5296/iss.v7i1.14750.
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The demystification of the Vodou religion or ontology as practiced in Haiti, epistemologically reveals a form of transcendental idealism and realism, Haitian/Vilokan Idealism, which produces a hermeneutical phenomenology, materialism, and an antidialectical process to history enframed by a reciprocal justice as its normative ethics. This work posits and concludes, that Haitian ontology, Vodou/Vilokan, gave rise to its epistemology, Haitian/Vilokan Idealism, which subsequently gave rise to the Vodou Ethic and the spirit of communism and the lakou system as its form of social and system integration, respectively.
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POLULYAKH, D. S. "PROSPECTS OF MATERIALISM IN INTERNATIONAL RELATIONS THEORY". Moscow University Bulletin. Series 12. Political Science, n.º 2023, №3 (13 de abril de 2024): 49–76. http://dx.doi.org/10.55959/msu0868-4871-12-2023-1-3-49-76.
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One of the achievements of the reflectivist turn in international relations theory in the late 20th century was the attention given to the role of discourse and other ideational factors in international politics. In recent years, however, approaches critical of the discursive emphasis in international studies have emerged, seeking to restore the significance of non-discursive aspects of international relations such as geography, technology, and the non-human. This article offers a perspective on the development of international relations theory from the standpoint of the debate between materialism and idealism. Within this framework, it provides a brief overview of the historical evolution of international relations theory and subsequently delves into a detailed analysis of three strands of the new wave of materialist theorizing in the field - critical realism, new materialism, and neoclassical geopolitics. The article suggests considering the new materialist wave as, on the whole, a positive development, but also points out the necessity of taking into account the risk of “exiling” the human element from international relations research as such concepts proliferate. The possibility of collaboration between reflecivists and post-reflecivists, as well as between idealists and materialists in general, is underlined for the comprehensive study of contemporary international realities.
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Hong, Zhang. "Dialectical Infinity and the Third Mathematical Crisis —On the Fundamental Error of Actual Infinity". Journal of Research in Philosophy and History 3, n.º 2 (17 de setembro de 2020): p73. http://dx.doi.org/10.22158/jrph.v3n2p73.
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This paper discusses the problem of finity and infinity based on the philosophical perspectives of opposing idealism and receiving dialectical materialism. Based on Hegel’s dialectical infinity view, this paper makes a comprehensive criticism of the thought of actual infinity. After Hegel’s dialectical infinite thought scientifically explained the limit concept in calculus, the Second Mathematical Crisis caused by the contradiction of infinitesimal quantity was solved thoroughly. However, the mathematics world has not learned the experience and lessons in history, has always adhered to the idealist thought and methodology of actual infinity, this thought finally brought the third crisis to mathematics. At the end of this paper, based on the infinite view of dialectical materialism, the author analyzes the Principle of Comprehension and the Maximum Ordinal Paradox, and points out that the essence of the Principle of Comprehension is a kind of actual infinity thought. Only by limiting the Principle of Comprehension to a potential infinity can we solve the Third Mathematical Crisis completely.
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Ani, E. I. "Critique of Nkrumah’s Philosophical Materialism". Thought and Practice 7, n.º 1 (8 de agosto de 2016): 1–30. http://dx.doi.org/10.4314/tp.v7i1.2.
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Kwame Nkrumah invokes the doctrine of emergentism in the hope of reconciling theism - a tenacious part of the African worldview - with materialism. However, in this article I seek to show that this reconciliation is not only ultimately unsuccessful, but is actually impossible. Towards this end, I identify weaknesses in what I call the six argumentative pillars of Nkrumah’s theory of emergentism (which he calls “philosophical materialism”), namely, his arguments regarding the origin of the cosmic material, the primary reality of matter, idealism, categorial convertibility, dialectic change, and the self-motion of matter. The article should provide not only alternative perspectives to Nkrumah’s metaphysics, but also highlight some broader metaphysical implications for both strong and weak emergentism. Key WordsPhilosophical materialism, consciencism, emergentism, cosmic material, categorial conversion, dialectical change, self motion of matter
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Burns, Tony. "Materialism in Ancient Greek Philosophy and in the Writings of the Young Marx". Historical Materialism 7, n.º 1 (2000): 3–39. http://dx.doi.org/10.1163/156920600100414623.
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AbstractWhat is the young Marx's attitude towards questions of psychology? More precisely, what is his attitude towards the human mind and its relationship to the body? To deal adequately with this issue requires a consideration of the relationship between Marx and Feuerbach. It also requires some discussion of the thought of Aristotle. For the views of Feuerbach and the young Marx are (in some respects) not at all original. Rather, they represent a continuation of a long tradition which derives ultimately from ancient Greek philosophy, and especially from the philosophy of Aristotle. As is well known, Aristotle's thought with respect to questions of psychology are mostly presented, by way of a critique of the doctrines of the other philosophers of his day, in his De Anima. W.H. Walsh has made the perceptive observation that Aristotle's views might be seen as an attempt to develop a third approach which avoids the pitfalls usually associated with the idealism of Plato, on the one hand, and the materialism of Democritus on the other. It might be argued that there is an analogy between the situation in which Aristotle found himself in relation to the idealists and materialists of his own day and that which confronted Marx in the very early 1840s. For, like Aristotle, Marx also might be seen as attempting to develop such a third approach. The difference is simply that, in the case of Marx, the idealism in question is that of Hegel rather than that of Plato, and the materialism is the ‘mechanical materialism’ of the eighteenth century rather than that of Democritus. This obvious parallel might well explain why Marx took such a great interest in Aristotle's De Anima both during and shortly after doing the preparatory work for his doctoral dissertation – the subject matter of which, of course, is precisely the materialist philosophy of the ancient Greek atomists Democritus and Epicurus.
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Olsaretti, Alessandro. "From the Return to Labriola to the Anti-Croce". Historical Materialism 24, n.º 4 (2 de dezembro de 2016): 193–220. http://dx.doi.org/10.1163/1569206x-12341487.
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Gramsci belonged in a tradition which stemmed from Antonio Labriola, not from Croce and idealist philosophy. This tradition saw Marxism as a philosophy of praxis, a new and original philosophy distinct from both idealism and materialism. Gramsci took his lead from Labriola but also further expanded upon the latter’s approach by seeking the fundamental concepts of the new philosophy in the Theses on Feuerbach. In particular, Gramsci recovered both the concept of praxis and the concept of human nature from the Theses. With the concept of human nature, he expanded even upon Marx’s formulation, by including the individual within it in a way that lays the foundation for modern social sciences based on the notion of the individual, which was, in Gramsci’s case, a socially-rich notion.
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Baranov, Gennady Vladimirovich. "Problem specifics of paradigms of materialism and idealism in philosophy". Humanitarian, n.º 1 (2) (2 de fevereiro de 2017): 4–5. http://dx.doi.org/10.21661/r-117362.
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Roger, Antoine. "Expliquer le nationalisme: les contradictions d'Ernest Gellner". European Journal of Sociology 41, n.º 2 (novembro de 2000): 189–224. http://dx.doi.org/10.1017/s0003975600007025.
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Ernest Gellner's theory of nationalism is founded on a simplistic and deceptive materialistic reasoning, masking the tension between functionalist postulates and historicist inclinations. Various methods are used to resolve this tension. Initially, idealism is introduced into the body of the analysis. When this becomes too visible, the nature of the materialism displayed is discretely modified. Relational materialism — a dynamic articulation between relations to the means of production and relations between classes — gives way to substantialist materialism — based on a mechanical opposition between the means of production and ethno-linnguistic attributes. The use of a consistent vocabulary obscures the elision between the two: ‘structure’ and ‘culture’ are alternatively defined in relational or in substantialist terms. Gellner then returns to relational considerations which make his explanation all the more unclear.
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Milder, Robert. "In the Belly of the Beast: Hawthorne in England". New England Quarterly 84, n.º 1 (março de 2011): 60–103. http://dx.doi.org/10.1162/tneq_a_00067.
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Hawthorne's years in England, the least studied phase of his career, are especially significant for the challenge that English materialism posed to his New England austerity and his romancer's idealism. Beyond recording his complex response to English life and character, his “English Notebooks” and “Our Old Home” show how England permanently inflected his character and sense of experience.
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Omodeo, Pietro Daniel. "The Struggle for Objectivity: Gramsci’s Historical-Political Vistas on Science against the Background of Lenin’s Epistemology". HoST - Journal of History of Science and Technology 14, n.º 2 (1 de dezembro de 2020): 13–49. http://dx.doi.org/10.2478/host-2020-0013.
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Abstract This contribution interprets the intertwined issues of science, epistemology, society, and politics in Gramsci’s Prison Notebooks as a culturalist approach to science that does not renounce objectivity. Gramsci particularly criticized the scientist positions taken by the Bolshevik leader Nikolai Bukharin in Historical Materialism (1921) and the conference communication he delivered at the International Congress of History of Science and Technology in London in 1931. Gramsci did not avoid, at least implicitly, engaging with the theses of Lenin’s Materialism and Empiriocriticism (1909). Gramsci’s reception of these Russian positions was twofold: on the one hand, he agreed with the centrality of praxis (and politics) for a correct assessment of the meaning of epistemological positions; on the other hand, he disagreed with the reduction of the problem of epistemology to the dichotomy of materialism and idealism at the expense of any consideration of the ideological dimension of science.
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Baudinette, Samuel. ":Mysticism and Materialism in the Wake of German Idealism". Journal of Religion 103, n.º 4 (1 de outubro de 2023): 579–81. http://dx.doi.org/10.1086/726461.
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Heron, Kai. "Dialectical Materialisms, Metabolic Rifts and the Climate Crisis: A Lacanian/Hegelian Perspective". Science & Society 85, n.º 4 (outubro de 2021): 501–26. http://dx.doi.org/10.1521/siso.2021.85.4.501.
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Metabolic rift theory has been accused of assuming an untenable ontological dualism between nature and society. In response, two of its leading advocates, John Bellamy Foster and Andreas Malm, have tried to argue that the approach is not dualist but rather rigorously realist, nonreductively naturalist, and dialectically materialist. According to Foster and Malm, metabolic rift theory is essential because it enables eco-Marxism to make an analytic distinction between nature and society while nevertheless grasping their complex interrelation. From a Lacanian and Hegelian perspective, Foster and Malm are right to preserve the dialectical distinction between nature and society but their respective accounts of this dialectic are insufficiently materialist. Foster falls into a pre-Marxian contemplative materialism. Malm hesitates between his intended realism and Kantian idealism. For metabolic rift theory to be put on a firmer materialist footing, nature must be thought along Lacanian and Hegelian lines as incomplete, thwarted, or shot through with antagonisms out of which emerge the subject and society. To put this in dialectical terms: ontologically there is only nature, out of which society and the subject emerge as an effect of nature's failure to be fully natural.
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Morris, Mark G. A. "A discussion at the Philosophy Group's first residential conference". Psychiatric Bulletin 16, n.º 5 (maio de 1992): 294–95. http://dx.doi.org/10.1192/pb.16.5.294.
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Two theoretical positions in psychiatry, the psychodynamic and the biological are explored, as seen in a discussion at the conference mentioned. It is argued that they form part of a wider philosophical debate between idealism and materialism, which is explored with reference to ideas about substance and then using psychodynamic and biological theories of depression. Double aspect theory is presented as a pragmatic solution adopted by the profession.
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Pocius, Kasparas. "The Subject and the Real: Ethical Implications of A. Badiou’s Philosophy". Problemos 96 (16 de outubro de 2019): 71–82. http://dx.doi.org/10.15388/problemos.96.6.
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Alain Badiou’s theory of ethics of the subject implies that the individual interpellation of the symbolic plane could be secondary to the truth process, which grounds the formation of the subject. We arrive at the hypothesis that the subject of the interpellation is already a subject of truth when the symbolic interpellation process starts.In the paper, two contemporary ethical orientations are emphasized: democratic materialism, which comprises the idealism created by market laws, and a materialist dialectic, which opens the possibility of the subject’s formation during the struggles. However, Badiou’s attempts to create an alternative symbolic plane – a historical plane – do not seem reassuring; therefore, one must look at the event-producing-history from the psychoanalytical perspective.The theory of drives opens the possibility to relate Badiou’s subject to the repressed real, to show him as immune to the desire, which may be derived from a symbolical plane, and able to ground his struggles with revolutionary jouissance while not allowing history to end too early.
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Cogley, Richard W. "Idealism Vs. Materialism in the Study of Puritan Missions To the Indians". Method & Theory in the Study of Religion 3, n.º 2 (1991): 165–82. http://dx.doi.org/10.1163/157006891x00175.
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Daniel Shorkend. "What is real? On the dematerialization of matter". GSC Advanced Research and Reviews 13, n.º 2 (30 de novembro de 2022): 103–8. http://dx.doi.org/10.30574/gscarr.2022.13.2.0297.
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In this article I argue that one cannot pinpoint what is in fact real owing to the immaterial conception of matter. This argument is made possible from a scientific, philosophical, and arts-related paradigm. Whether the underlying paradigm is materialism; idealism or the creativity of the arts, it appears that one cannot say precisely what reality id and therefore have no definite sense as to what is real. This might lead to a mystical conception of matter.
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Sotiris, Panagiotis. "‘Struggle, Not Destiny’". Historical Materialism 23, n.º 2 (10 de junho de 2015): 157–75. http://dx.doi.org/10.1163/1569206x-12341414.
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On the occasion of the publication of the translation of Pierre Raymond’s text on Althusser’s materialism, we attempt an introduction to his theoretical trajectory. We begin with his conception of the conflict between materialism and idealism inLe passage au matérialismein 1973 and his thinking on the question of the history of sciences inL’histoire & les sciences(1975), before turning our attention to his elaboration on the question of a history of mathematics and in particular of the emergence of probabilistic reasoning. Then we examine his confrontation with the question of the relation between materialism and dialectics inMatérialisme dialectique et logique. After that, we proceed to his conception of the need to break with any form of teleology and finalism as the starting point for a new conception of causality (La résistible fatalité de l’histoireof 1982), before looking atDissiper la terreur et les ténèbresof 1992 and his attempt to rethink the question of practical reason. It is in light of the above presentation that we insist on the importance of Raymond’s text on Althusser.
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Feinendegen, Norbert. "The Philosopher's Progress: C.S. Lewis' Intellectual Journey from Atheism to Theism". Journal of Inklings Studies 8, n.º 2 (outubro de 2018): 103–43. http://dx.doi.org/10.3366/ink.2018.0011.
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Although Lewis describes his intellectual journey to the Christian faith in Surprised by Joy and The Pilgrim's Regress, the actual steps of his progress from Atheism to Theism are still a matter of controversy. Based on Lewis' letters, his diary All My Road Before Me and recently published sources (in particular ‘Early Prose Joy’), this paper gives an outline of the main steps of Lewis' philosophical progress during the 1920s. The first part sketches the five main stages Materialism, Realism, Absolute Idealism, Subjective Idealism, and Theism, and submits a proposal for their dating. The second part describes these stages in greater detail and discusses the reasons that urged Lewis to adopt a new philosophical position at a particular time. It will become apparent that a thorough philosophical understanding of these stages is an indispensable prerequisite for any serious effort to establish a chronology of Lewis' intellectual progress during these years.
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R Sargsyan, Vahram. "Scientific and Philosophical Concept of Unity of The Universe". Neuroscience and Neurological Surgery 4, n.º 4 (18 de setembro de 2019): 01–03. http://dx.doi.org/10.31579/2578-8868/085.
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This paper proposes a new scientific and philosophical concept of the unity of the universe. The concept is based on new biological theories (13 viral theories and one genetic theory) developed in 2018 - 2019 in Yerevan. The issues of materialism, idealism and dualism are discussed. And also the question of the primacy of matter and consciousness is analyzed. This is very important for a correct understanding of the processes occurring in the brain and the formation of the higher nervous activity of a person.
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Colebrook, Claire. "Matter Without Bodies". Derrida Today 4, n.º 1 (maio de 2011): 1–20. http://dx.doi.org/10.3366/drt.2011.0003.
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Materialism is at once the most general of concepts, capable of gesturing to anything that seems either foundational or physicalist, and yet is also one of the most rhetorical of gestures: operating as a way of reducing, criticising or ‘exorcising’ forms of idealism and ideology. Derrida's early, supposedly ‘textualist’ works appear to endorse a materiality of the letter (including syntax, grammar, trace and writing) while the later works focus on matter as split between that which is posited and that which will always appear as a receding ground. It is more important than ever that materialism not be accepted too readily as a way of overcoming a supposedly linguistic or textualist Derrida in order that Derrida might be smuggled into the contemporary heaven of naturalism and physicalism. On the contrary, it is the dispersed, inhuman and inorganic materiality beyond bodies, physis and substance that offers itself for genuinely deconstructive thinking.
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Minogue, Kenneth. "Does Popper Explain Historical Explanation?" Royal Institute of Philosophy Supplement 39 (setembro de 1995): 225–40. http://dx.doi.org/10.1017/s135824610000552x.
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It is one of Karl Popper's great distinctions that he has an intense—some would say too intense—awareness of the history of philosophy within which he works. He knows not only its patterns, but also its comedies, and sometimes he plays rhetorically against their grain. He knows, for example, that the drive to consistency tends to turn philosophy into compositions of related doctrines, each seeming to involve the others. Religious belief, for example, tends to go with idealism and free will, religious scepticism with materialism and determinism. Popper does not believe in a religion, was for long some kind of a socialist, and takes his bearings from the philosophy of science. Aha! it seems we have located him. Here is a positivist, a materialist, probably a determinist. But of course he denies he is any of these things. Again, like many modern thinkers, he wants to extend scientific method not only to the social sciences but also to history. So far so familiar, until we discover that he regards nature as no less ‘cloudy’ than human societies.
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Vennesson, Pascal. "Is Strategic Studies Rationalist, Materialist, and A-Critical? Reconnecting Security and Strategy". Journal of Global Security Studies 5, n.º 3 (18 de julho de 2019): 494–510. http://dx.doi.org/10.1093/jogss/ogz032.
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AbstractBetween the 1940s and the 1960s, strategy was at the heart of security studies and closely intertwined with International Relations (IR). Over the past three decades, however, the study of strategy has been relegated to a secondary position in the international security subfield and marginalized in IR theorizing. One important source of this disconnect is the challenge mounted by critical security advocates, who sought to reorient the study of security away from strategic studies. They reached into the philosophy of science and pulled out three familiar dichotomies, rationalism/constructivism, materialism/idealism, and problem-solving/critical theorizing, that they could utilize within security debates. Specifically, they argue that strategic studies leaves out too much of what is really important for security and world politics because it is rationalist, materialist, and retains an uncritical view of knowledge production. In this article, I turn the critical security conventional wisdom on its head and show that strategic studies, exemplified by the ideas of Carl von Clausewitz and Thomas Schelling, actually transcends these dichotomies and hence offers an indispensable source of insights for both security studies and IR.
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Bacsó, Beáta. "Karinthy Frigyes, újgnosztikus áramlatok: spiritizmus; teozófia; antropozófia". Kaleidoscope history 13, n.º 26 (2023): 123–58. http://dx.doi.org/10.17107/kh.2023.26.7.
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In the early 20th century there were emerging many intellectual currents at the same time as an organic continuation of the Enlightenment, the materialist-based scientific thinking, such as Darwinism, Haeckelism, Marxism, and Einstein’s theory of relativity. At the same time, Goethe’s spiritual science, Kant’s moral philosophy, and pure Hegelian idealism were still influential, but there appeared already Nietzsche’s amoral philosophy, which was a contemporary philosophical response to the secularization of the world. A little bit later, were emerging Freudian psychoanalysis and its psychological branches (Jung, Ferenczy, Adler, etc.). As a counter-effect of materialism, there developed also esoteric trend as Neognostic Spiritualism, Theosophy and Anthroposophy, as well as the Freemasonry movement. These intellectual currents acted and fertilized simultaneously the bourgeois culture, science and art of that era. This ebullient intellectual environment favoured naturally the development of brilliant creators like Frigyes Karinthy. It is not by chance that there are detectable Gnostic elements in Karinty’s several writings, existential and eschatological ideas which are presented by exploring contemporary Neognostic trends in this study.
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Gandler, Stefan. "Adolfo Sánchez Vázquez y el marxismo francfortiano". Theoría. Revista del Colegio de Filosofía, n.º 26 (30 de junho de 2014): 33–46. http://dx.doi.org/10.22201/ffyl.16656415p.2014.26.483.
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In this text Adolfo Sánchez Vázquez’s life and some central aspects his work are analyzed. A discussion of his thought with the ideas of one of the authors arisen from the tradition of the critical theory is established. Adolfo Sánchez Vázquez and Alfred Schmidt, two of the most important critical marxist philosophers on a worldwide level, are compared and confronted around some central aspects of their interpretation of Marx’s work. The concepts of praxis (political and productive), their mutual relation with the process of knowledge, nature and society, idealism and materialism are the central problems.
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Vimal, Ram Lakhan Pandey. "The extended dual-aspect monism framework: an attempt to solve the hard problem". Trans/Form/Ação 41, spe (2018): 153–82. http://dx.doi.org/10.1590/0101-3173.2018.v41esp.09.p153.
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Abstract: In prior work, we reported the followings: (i) There are about forty meanings attributed to the term consciousness. They were identified and categorized according to whether they were principally about function or about experience. (ii) The frameworks for consciousness that are based on materialism, idealism, and dualism have serious problems. Therefore, an extended dual-aspect monism (eDAM) framework was proposed for consciousness, where (a) the problematic materialism/panpsychism based integrated information theory (IIT) was interpreted and (b) the inseparability between physical and non-physical aspect holds because none of the empirical fMRI/EEG data shows separability between aspects. This has the least number of problems compared to all other frameworks. It required a novel feature that the potentiality of primary irreducible subjective experiences co-exists with its physical aspect in nature. This missing information in science is provided by the eDAM, which addresses the hard problem of consciousness successfully, which is elaborated in detail in this article.
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Wu, Xian. "Study on the Thinking Paradigm of Laozi from the Perspective of Chinese Philosophy". Frontiers in Humanities and Social Sciences 2, n.º 7 (20 de julho de 2022): 28–32. http://dx.doi.org/10.54691/fhss.v2i7.1303.
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In Lao Zi's thought, "Tao" is the most important concept of ideological and philosophical theory. In the past, the theoretical research on "Tao" in the academic circle has a completely opposite tendency to materialism and idealism. Like Western philosophy, traditional Chinese philosophy has put forward a mode of thinking characterized by intuitive comprehension, coordination and harmony, which embodies the characteristics of functional and generative thinking. It is of great ideological and practical significance for the innovative inheritance and creative promotion of Chinese traditional thought to interpret "Tao" with the Chinese thought paradigm and understand the spirit and limit of Laozi's thought.