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Добірка наукової літератури з теми "Scientific monisme"

Автор: Grafiati

Опубліковано: 15 березня 2025

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Статті в журналах з теми "Scientific monisme"

Wihardyanto, Dimas, and Sudaryono Sudaryono. "ARSITEKTUR KOLONIAL BELANDA DI INDONESIA DALAM KONTEKS SEJARAH FILSAFAT DAN FILSAFAT ILMU." LANGKAU BETANG: JURNAL ARSITEKTUR 7, no. 1 (April 20, 2020): 42. http://dx.doi.org/10.26418/lantang.v7i1.35500.

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Arsitektur merupakan salah satu produk budaya hasil pemikiran manusia yang mampu menggambarkan secara komprehensif bagaimana hubungan dirinya dengan konteks sosial maupun seting lingkungan yang ada. Tidak terkecuali arsitektur kolonial Belanda di Indonesia. Kolonialisasi di Indonesia terutama yang dilakukan oleh Belanda merupakan salah satu babak sejarah penting di Indonesia karena mampu merubah cara berfikir arsitektur di Hindia Belanda semakin modern mendekati yang terjadi di Barat. Pengaruh modernisme dalam arsitektur tersebut tentunya tidak dapat dilepaskan dari perkembangan cara berfikir masyarakat barat yang bertitik tolak dari cara memandang alam dan manusia melalui pendekatan kategorisasi dan analogi. Setelah melalui kurun waktu yang cukup panjang arsitektur kolonial Belanda di Indonesia akhirnya tidak dapat memaksakan penggunaan arsitektur barat secara penuh. Konteks sosial budaya serta seting lingkungan dan iklim yang berbeda akhirnya mampu mengajak para arsitek untuk mengedepankan cara berfikir yang bertitik tolak pada alam melalui pendekatan analogi alih-alih menonjolkan arsitektur barat sebagai simbol manusia modern melalui pendekatan kategorisasi. Kemunculan arsitektur Indis adalah salah satu buktinya. Selanjutnya melalui metode kajian literatur terhadap sejarah perkembangan filsafat barat, metodologi penelitian arsitektur, dan teori-teori mengenai arsitektur kolonial Belanda di Indonesia peneliti mencoba merunut dan merumuskan bagaimana Posisi keilmuan arsitektur kolonial Belanda di Indonesia dalam konteks sejarah filsafat dan filsafat ilmu. Hasil yang didapatkan dari penelitian ini adalah bahwasanya perkembangan arsitektur kolonial di Indonesia berawal dari cara berfikir dualisme dengan mengambil alam sebagai tidak tolak, kemudian beralih menjadi cara berfikir monisme dengan revolusi industri sebagai latar belakang, dan kemudian kembali ke cara berfikir dualisme dengan menempatkan alam sebagai titik tolak pada abad ke 20.DUTCH COLONIAL ARCHITECTURE IN INDONESIA IN THE HISTORICAL CONTEXT OF PHILOSOPHY AND PHILOSOPHY OF SCIENCE Architecture is one of the cultural products of human thought that can to comprehensively describe how its relationship with the social context and the existing environmental settings. Dutch colonial architecture in Indonesia is no exception. Colonialism in Indonesia, especially those carried out by the Dutch, is one of the important historical phases in Indonesia because it can change the way of thinking architecture in the Dutch East Indies increasingly modern that is happening in the West. The influence of modernism in architecture indeed cannot be separated from the development of western society's way of thinking, which starts from the way of looking at nature and humans through a categorization and analogy approach. After a long period of time, Dutch colonial architecture in Indonesia finally could not force the full use of western architecture. The socio-cultural context and the different environmental and climatic settings were finally able to invite the architects to put forward the way of thinking that starts with nature through an analogy approach instead of highlighting western architecture as a symbol of modern humans through the categorization approach. The emergence of Indis architecture is one of the proofs. Furthermore, through the method of studying literature on the history of the development of western philosophy, architectural research methodology, and theories about Dutch colonial architecture in Indonesia researchers try to trace and formulate the scientific position of Dutch colonial architecture in Indonesia in the context of the history of philosophy and philosophy of science. The results obtained from this study are that the development of colonial architecture in Indonesia started from the way of thinking of dualism by taking nature as not rejecting, then turning into monism with the industrial revolution as a background, and then returning to the way of thinking of dualism by placing nature as a point starting in the 20th century.

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Kleeberg, Bernhard. "God-Nature Progressing: Natural Theology in German Monism." Science in Context 20, no. 3 (August 14, 2007): 537–69. http://dx.doi.org/10.1017/s026988970700141x.

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ArgumentDuring the 1860s Ernst Haeckel, German zoologist and one of the foremost popularizers of Darwinism, proposed a natural philosophy called “Monism.” Based on developmental thinking, natural selection, and sound natural laws, the scientific Weltanschauung of Monism was to supersede Christian religion in all its accounts of nature. Haeckel's new scientific religion, this essay argues, fused the religious joys of reveling in the beauty of “mother nature” with the assurance of progress based on scientific certainty. Even though Haeckel and his followers polemicized against dualistic and teleological interpretations of nature, and despite their fierce struggle against the Christian churches, Monism cannot conceal its roots. All central arguments of natural theology reappear – albeit sometimes in causal or reductionist phrasing. Haeckel's aesthetics of nature in particular shows his indebtedness to the concept of a divine economy of nature. His Monism is an evolutionary and pantheistic natural theology.

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GASMAN, D. "Haeckel's scientific monism as theory of history." Theory in Biosciences 121, no. 3 (2002): 260–79. http://dx.doi.org/10.1078/1431-7613-00061.

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Gasman, Daniel. "Haeckel’s scientific monism as theory of history." Theory in Biosciences 121, no. 3 (November 2002): 260–79. http://dx.doi.org/10.1007/s12064-002-0014-7.

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Sidorin, Vladimir V. "Alexander Bogdanov at the Institute of the Scientific Philosophy: from the Decline of the Philosophy to the Scientific Monism." Voprosy Filosofii, no. 10 (2021): 91–99. http://dx.doi.org/10.21146/0042-8744-2021-10-91-99.

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The author considers the activity of Alexander A. Bogdanov as a full member of the Institute of Scientific Philosophy, established in 1921. Special attention is paid to the line of radical denial of the actual meaning of philosophy, what was characteristic for Bogdanov’s works of those years. This topic was manifested in the article “From Religious Monism to Scientific One”, which was read at the Institute in February 1923 as Bogdanov’s scientific report. Presenting the development of human knowledge as a change of historical forms of monism based on the evolution of labor practice and the inherent desire to coordinate cognitive activity, Bogdanov proclaimed the advent of the era of scientific monism and presented his own “universal organization science” as a means of the future real unity of collective experience. The political campaign against Bogdanov conducted throughout the 1920s also affected his activities at the Institute of Scientific Philosophy: the thinker was removed from the staff, and the possibilities of his philosophical work had been narrowing more and more every year. However, despite the pressure Bogdanov continued to work at the Institute, taking part, in particular, in the heated discussions around Spinoza and Bergson’s philosophies, which marked the beginning of a new round of polemics among “mechanists” and “dialectics”. The most important research interests of Bogdanov in the last years of his life were also philosophical problems of biology, the foundations of natural science knowledge, the methodological basis of the theory of relativity. Thus, the scientific activity of A.A. Bogdanov as a full member of the Institute reflected almost all the philosophical topics and problems that were significant for him at that time

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Batista Neto, Alberto Leopoldo. "O Conceito de Consequência Lógica e os Problemas do Pluralismo e do Anti-Excepcionalismo." Analytica - Revista de Filosofia 25, no. 1 (May 23, 2023): 125–39. http://dx.doi.org/10.35920/1414-3004.2021v25n1p125-139.

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ResumoApresentam-se alguns conceitos fundamentais e posições representativas referentes a três debates correntesna filosofia da lógica, a saber aquele acerca da natureza da relação de consequência, o que versasobre o problema do pluralismo lógico (e sua alternativa fundamental, o monismo) e o que gira em tornoda chamada proposta anti-excepcionalista, que nega o caráter excepcional da lógica e a põe numa relaçãode continuidade essencial com as demais ciências, de modo a evidenciar pontos de conexão entre as trêsdiscussões mencionadas. Levanta-se, por fim, a questão da plausibilidade da posição, presentementeminoritária, de um anti-excepcionalismo pluralista, vinculando-a, por sua vez, à aceitação de algumavariedade de pluralismo científico.Palavras-chave: consequência lógica; pluralismo lógico; anti-excepcionalismo lógico.AbstractSome fundamental concepts are presented, along with the theses relative to three current debates in thephilosophy of logic, namely the one concerning the nature of the relation of logical consequence, the oneover the problem of logical pluralism (and its fundemental alternative, monism), and the one around theso-called anti-exceptionalist proposal, which denies logic’s exceptional character and puts it in a relationof essential continuity with the remaining sciences, so as to highlight the points of connection betweenthe three aforementioned discussions. The question is raised, finally, of the plausibility of the position,presently of small currency, of a pluralist anti-exceptionalism, which is associated, in its turn, to the acceptanceof some variety of scientific pluralism.

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Kalinin, Igor. "Is Kant's Revolution in Philosophy a Copernican Turn?" Studies in Transcendental Philosophy 3, no. 1-2 (2022): 0. http://dx.doi.org/10.18254/s271326680018985-3.

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There is a widespread misunderstanding in Kant scholarship, partly due to Kant himself, as to his comparison of transcendental philosophy with Copernican revolution in its standard sense as a shift of scientific paradigms. However, there is a reason to think, that this analogy is not correct: what corresponds to it in his system of transcendental philosophy, makes a necessary and basic, but nevertheless a detail of all system, and that which can truly characterize a detail, will be incorrect in relation to the whole. The fundamental in modern Kant scholarship Allison's book«Kant’s TranscendentalIdealism» is chosen as an example of such incorrect characteristic. In my paper I prove, that acceptance of analogy of transcendental philosophy with Copernican revolution leads us to erroneous representation of the former as a kind of anthropocentrism in its phenomenalistic or subjective-idealistic form. Instead of understanding Kant’s revolution as a replacement of one kind of monismby another to what its comparison with Copernican revolution forces, I propose to understand it as a replacement of different kinds of monism, coexisted in Kant’s days in the form of «war of schools», by dualism.

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Mukunda, Bista. "BUDDHIST CONCEPT OF CONSCIOUSNESS AND THE SCIENTIFIC DISCOVERIES IN THE MODERN TIMES." BUDDHIST STUDIES 1, no. 8 (2024): 146–54. https://doi.org/10.30792/2949-5768-2024-8-146-154.

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Consciousness has been at the center of debates and discussions from the ancient time. In India, for example, there were several schools of thoughts professing different ideas on consciousness and its nature. It ranged from an extreme form of material monism to the extreme form of idealism, mental monism. Somehow the debate in the modern time too continues, about the status and the nature of consciousness; whether it has an independent existence, independent to the matter, or whether it is still an extension of matter. Since the beginning of consciousness studies in the 21st century, and particularly since the evolution of quantum physics, the gnawing question of consciousness, its existence, nature, and role has re-emerged fresh among intellectuals, philosophers, and scientists. Here, I will present the Buddhist view of consciousness and how modern studies on consciousness can benefit from the immense knowledge accumulated on consciousness since 2500 years ago by Buddhists.

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Bach, Clemens. "Die Kunst als Modellierungsinstanz des Körpers." Vierteljahrsschrift für wissenschaftliche Pädagogik 98, no. 1 (March 2, 2022): 92–108. http://dx.doi.org/10.30965/25890581-09703030.

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Abstract Art as Formation of the Body. Pedagogical and Aesthetic Concepts Between Monism, Tectology and Biotechnology at the Beginning of the 20th Century The article focuses on various scientific reflections at the beginning of the 20th century, which converged in László Moholy-Nagy’s pedagogical theory of art to form the idea of modelling the body through art. Aspects of monism, tectology and biotechnology formed a concept that can be understood as the pedagogical influence of art on the body and consciousness with the help of its specifically indirect mode of action.

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Storm, Jason Ānanda Josephson. "Monism and the Religion of Science." Nova Religio 25, no. 2 (November 1, 2021): 12–39. http://dx.doi.org/10.1525/nr.2021.25.2.12.

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Monism was not just a philosophical outlook, but also an early twentieth-century new religious movement. Founded by the internationally renowned evolutionary theorist Ernst Haeckel, it was supposed to be a “Religion of Science” that repudiated matter-mind dualism in favor of reverence for a divinized Mother Nature. This article traces the genesis of the German Monist League and how it was transplanted to the United States by the publisher, Paul Carus. Although readers of this journal are likely to know about new religions that embrace “pseudoscience,” the surprise is that Monism had followers with significant scientific renown including multiple Nobel Prize-winning scientists, famous philosophers of science, and even a celebrated sociologist. Scholars of secularism or science and religion will want to know about how Haeckel and his followers constructed a hybrid Scientific Faith or Secular Church that this article demonstrates went on to provide the foundation for professionalizing American philosophy.

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Більше джерел

Дисертації з теми "Scientific monisme"

Ngom, Mamadou Lamine. "Pluralisme ou Monisme scientifiques ? Enjeux épistémiques et didactiques." Electronic Thesis or Diss., Université de Lorraine, 2024. http://www.theses.fr/2024LORR0199.

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En philosophie, les controverses ont coutume de mobiliser les chercheurs de façon passionnée. Dans cette dynamique, notre travail de thèse intervient dans le débat actuel en histoire et philosophie des sciences opposant les pluralistes d’une part et les monistes d’autre part. D’un point de vue conceptuel, être pluraliste à propos des sciences, consiste à valoriser et à cultiver la pluralité (par exemple au niveau des registres théorique, méthodologique et ontologique). En revanche, en valorisant l’unicité, les monistes considèrent la pluralité plutôt comme un problème à résoudre. Ils cherchent, par conséquent, l’unique théorie (méthode ou ontologie) censée guider inévitablement l’intervention sur l’objet étudié. Cette thèse nous permet d’éclairer les enjeux épistémiques et didactiques de la controverse. Nous nous sommes intéressés à la production des connaissances scientifiques (enjeux épistémiques) et à l’enseignement des sciences (enjeux didactiques). La question centrale qui a guidé notre travail est de savoir s’il vaut mieux, pour la science et pour la société en général, embrasser un régime scientifique plutôt moniste ou plutôt pluraliste. Après avoir présenté les cadres ontologiques, théoriques et méthodologiques accueillant le pluralisme et le monisme à propos des sciences, nous avons proposé une défense du pluralisme scientifique. Relativement aux enjeux épistémiques, notre défense du pluralisme scientifique se traduit par l’idée d’un « pluralisme scientifique collaboratif » épistémologiquement motivé. En ce qui concerne les enjeux didactiques, nous proposons ce qu’il convient d’appeler un « pluralisme didactique »
In philosophy, controversies usually mobilize researchers in a passionate way. In this context, our doctoral dissertation is part of the current debate in history and philosophy of science between pluralists on the one hand, and monists on the other. Conceptually speaking, to be a pluralist about the sciences consists in valuing and cultivating plurality (for example at the theoretical, methodological and ontological level). On the contrary, by valuing uniqueness or unicity, monists see plurality more as a problem to be solved. As a result, they look for the only one theory (method or ontology) that is supposed to inevitably guide the intervention on the subject matter. This work sheds light on the epistemic and didactic issues of the debate. In other words, we are interested in the production of scientific knowledge (epistemic issues) and the teaching and learning science (didactic issues). After presenting the ontological, theoretical and methodological frameworks for pluralism and monism about the sciences, we propose a defense of scientific pluralism. From the point of view of the epistemic issues, our defense of scientific pluralism is characterized by the idea of “collaborative scientific pluralism”. As far as the didactic issues are concerned, we propose “didactic pluralism”

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Книги з теми "Scientific monisme"

Smith, Alfred Ward. God Who Found Himself or the God of Science and the Illusion of Self: An Interpretation of the Philosophy, Religion, and Ethics of a Rational and Scientific Monism. Creative Media Partners, LLC, 2018.

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Частини книг з теми "Scientific monisme"

Ziche, Paul. "Monist Philosophy of Science: Between Worldview and Scientific Meta-Reflection." In Monism, 159–77. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011749_7.

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Gubelmann, Reto. "Why Justificatory Monism Needs Scientific Realism." In A Science-Based Critique of Epistemological Naturalism in Quine’s Tradition, 183–204. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24524-5_7.

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Leydesdorff, Loet. "Cultural and Biological Evolution." In Qualitative and Quantitative Analysis of Scientific and Scholarly Communication, 195–208. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-59951-5_10.

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AbstractAlthough there is no necessary relation between “big data” and “monism”—the program of reducing cultural and mental processes to computational and biological principles—both these programs reject a dualism between res extensa and res cogitans. Opposing this philosophy of science, I have argued in the above chapter that a second contingency of possible relations and expectations feeds back on the manifest relations. This second contingency cannot be studied from a natural-science or life-sciences perspective, but is the proper domain of the social sciences, where the focus is on what things mean as different from what they are. Next-order selection mechanisms can take evolutionary control. The complexity of the communication evolves against the arrow of time in terms of interacting codes, which generate redundancies and therefore new options. As human beings, we can follow the potentially unintended consequences of the communication dynamics reflexively. Both consciousness and communication are self-organizing and thus resilient against steering.

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"From Religious to Scientific Monism." In The Philosophy of Living Experience, 249–62. BRILL, 2016. http://dx.doi.org/10.1163/9789004306462_010.

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"Monism and Christianity." In The Scientific Origins of National Socialism, 55–81. Routledge, 2017. http://dx.doi.org/10.4324/9781315134789-3.

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"Monism and Marxism." In The Scientific Origins of National Socialism, 106–25. Routledge, 2017. http://dx.doi.org/10.4324/9781315134789-5.

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"Reduction and Ontological Monism." In A Minimal Metaphysics for Scientific Practice, 186–202. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781009023542.008.

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"Monism and National Socialism." In The Scientific Origins of National Socialism, 147–82. Routledge, 2017. http://dx.doi.org/10.4324/9781315134789-7.

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"The Political Assumptions of Monism." In The Scientific Origins of National Socialism, 31–54. Routledge, 2017. http://dx.doi.org/10.4324/9781315134789-2.

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"Monism, the Corporative State and Eugenics." In The Scientific Origins of National Socialism, 82–105. Routledge, 2017. http://dx.doi.org/10.4324/9781315134789-4.

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Тези доповідей конференцій з теми "Scientific monisme"

Pace, Lorenzo Federico. "EU law and the sovereignty of member states: between monism, dualism, and the reality of EU law." In nternational scientific thematic conference From national sovereignty to negotiation sovereignty "Days of Law Rolando Quadri", Belgrade, 14 June 2024, 205–13. Institute of Comparative Law : University "Niccolò Cusano", 2024. http://dx.doi.org/10.56461/zr_24.fnstns.14.

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This contribution aims to clarify how neither the dualist theory — as reconstructed by Rolando Quadri — nor the monist theory — as reconstructed through the “constitutional-statal” paradigm — allows defining the relationship between EU law and the legal orders of the member states in a way that adheres to the reality of the Union. To properly define this relationship, it is necessary, following Hans Kelsen’s “advice,” to identify what the “positive law” contained in the Union Treaties, as desired by the member states and interpreted by the Court of Justice, provides.

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