Results for 'Hay'

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  1.  88
    Review: Hay, Carol, Kantianism, Liberalism, and Feminism: Resisting Oppression[REVIEW]Helga Varden - 2013 - Notre Dame Philosophical Reviews 11 (05):10-11.
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  2. Consonances Between Liberalism and Pragmatism. Hay - 2012 - Transactions of the Charles S. Peirce Society 48 (2):141.
    This paper is an attempt to identify certain consonances between contemporary liberalism and classical pragmatism. I identify four of the most trenchant criticisms of classical liberalism presented (...)
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  3.  39
    How the Calvin Hayes Review is Wrong About Libertarianism.J. C. Lester - manuscript
    The review cites theOpen Societytwice in its titleand is clearly pro-Popperianbut then fails to mention the fourteen-point list, and surrounding discussion, that (...)explicitly compares Poppers critical rationalism with anarcho-libertarianism (strong similarities) and liberal democracy (strong dissimilarities); EfL, pp.135-142. If the review had engaged more closely with the arguments of EfL and been more informed by the relevant social scientific literature, then it would probably have found the anarcho-libertarian case to be far more robust and realistic than such a cursory dismissal can hope to refute. (shrink)
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  4. Hays Buddhist Philosophy of Gestural Language.Joshua M. Hall - 2017 - Asian Philosophy 27 (3):175-188.
    The central role of gestural language in Buddhism is widely acknowledged, as in the story of the Buddha pointing at the moon, the point being the student (...)s seeing beyond the finger to its gesture. Gestures role in dance is similarly central, as noted by scholars in the emerging interdisciplinary field of dance studies. Unsurprisingly, then, the intersection of these two fields is well-populated, including the formal gestures Buddhism inherited from classical Indian dance, and the masked dance of the Mani Rimdu Festival. In this investigation, I will articulate a new Buddhist philosophy of gestural language, based on a new conception of emptiness that I locate in the work of contemporary U.S. choreographer Deborah Hay, as influenced by Nāgārjuna and Zen. And this, finally, suggests that contemporary Western philosophy should incorporate this compassion as a normative dimension to its own theorizing and practice. (shrink)
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  5. How the Situationist International Became What It Was.Anthony Hayes - 2017 - Dissertation, Australian National University
    The Situationist International (1957-1972) was a small group of communist revolutionaries, originally organised out of the West European artistic avant-garde of the 1950s. The focus of (...) my thesis is to explain how the Situationist International (SI) became a group able to exert a considerable influence on the ultra-left criticism that emerged during and in the wake of the May movement in France in 1968. My wager is that the pivotal period of the group is to be found between 1960 and 1963, a period marked by the split of 1962. Often this is described as the transition of the group from being more concerned with art to being more concerned with politics, but as I will argue this definitional shorthand elides the significance of the Situationist critique of art, philosophy and politics. The two axes of my thesis are as follows. First, that the significant minority in the group which carried out the break of 1962, identified a homology between the earlier Situationist critique of artembodied in the Situationisthypothesis of the construction of situations’ — and Marxs critique and supersession of the radical milieu of philosophy from which he emerged in the mid- 1840s. This homology was summarised in the expression of the Situationist project as thesupersession of art’ (dépassement de lart). Secondly, this homology was practically embodied in the resolution of the debates over the role of art in the elaboration of the Situationist hypothesis, which had been ongoing since 1957. However, it was the SIs encounter with the ultra-left group Socialisme ou Barbarie that would prove decisive. Via Guy Debords membership, the group was exposed to both the idea of a more general revolutionary criticism, but also ultimately what was identified as the insufficiently criticisedpolitical militancyof this group. Indeed, in thepolitical alienationfound in Socialisme ou Barbarie, a further homology was established between the alienation of the political and artistic avant-gardes. This identity would prove crucial to the further elaboration of the concept ofspectacle’. By way of an examination of the peculiar and enigmaticHamburg Thesesof 1961, and the relationship between theseThesesand the Situationist criticism of art and politics worked out over the first five years of the group, I will argue that the break in 1962 should be conceived as one against politics as much as art (rather than just the latter, as it is more often represented). Additionally, I will outline how the SI, through the paradoxical reassertion of their artistic origins, attempted to synthesise their criticism of art with the recovery of the work of Marx beyond its mutilation as Marxism. Indeed, it was the synthesis of these critiques that enabled the considerable development of the concept ofspectacle’, opening the way to the unique influence the SI exerted in the re-emergence of a revolutionary movement at the end of the 1960s. (shrink)
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  6. Individual Communitarianism: Exploring the Primacy of the Individual In Lockes and Hegels Rights.Beatriz Hayes Meizoso - 2015 - Espíritu 70 (141):35-50.
    The objective of this article is to compare and contrast the influential notion of natural and property rights created by John Locke in his "Second Treatise (...)on Government" (1689) to the posterior notion of abstract right expressed by Georg Wilhelm Friedrich Hegel in his "Elements of the Philosophy of Right". Said analysis is particularly pertinent given the complexity of Hegels political philosophy, and, perhaps more importantly, seeing as Hegels abstract right was (allegedly and in part) intended to point out the shortcomings of Lockes theory of natural and property rights, in order to further the human understanding of the world. More specifically, this article will examine the two rights theories in terms of their respective amounts of emphasis on individualism, or lack thereof. It will reveal three areas in which Lockean rights are more geared towards the primacy of the individual than Hegelian rights: (1) in their respective understandings of what it means to be a person, (2) in their conduciveness to individual wellbeing through the obligations each theory entails, and (3) in the extent of the rights themselves in relation to the state. (shrink)
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  7.  64
    "In memoriam: Philippe Lacoue-Labarthe (2007-2017). Filosofía, poesía y política en Martin Heidegger", [book chapter] en L. Svampa (comp.). ¿Qué hay de Política en la Filosofía? Ocho Ensayos.Facundo Bey (ed.) - 2018 - Buenos Aires, CABA, Argentina: CLACSO - Instituto de Investigaciones Gino Germani, Universidad de Buenos Aires.
    In memoriam: Philippe Lacoue-Labarthe (2007-2017). Filosofía, poesía y política en Martin Heidegger,.
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  8. Ontology Summit 2008 Communiqué: Towards an Open Ontology Repository.Leo Obrst, Mark Musen, Barry Smith, Fabian Neuhaus, Frank Olken, Mike Gruninger, M. Raymond, Patrick Hayes & Raj Sharma - 2008 - In Ontology Summit 2008. cim3.
    Each annual Ontology Summit initiative makes a statement appropriate to each Summit’s theme as part of our general advocacy designed to bring ontology science and engineering (...)into the mainstream. The theme this year is "Towards an Open Ontology Repository". This communiqué represents the joint position of those who were engaged in the year's summit discourse on an Open Ontology Repository (OOR) and of those who endorse below. In this discussion, we have agreed that an "ontology repository is a facility where ontologies and related information artifacts can be stored, retrieved and managed." -/- We believe in the promise of semantic technologies based on logic, databases and the Semantic Web, a Web of exposed data and of interpretations of that data (i.e., of semantics), using common standards. Such technologies enable distinguishable, computable, reusable, and sharable meaning of Web and other artifacts, including data, documents, and services. We also believe that making that vision a reality requires additional supporting resources and these resources should be open, extensible, and provide common services over the ontologies. (shrink)
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  9. Le strutture del mondo del senso commune.Barry Smith - 1992 - Iride 9:22-44.
    The paper seeks to show how the world of everyday human cognition might be treated as an object of ontological investigation in its own right. The paper (...)
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  10. ¿Qué es la epistemología y para qué le sirve al científico?Sergio Morales - 2020 - Scientia in Verba Magazine 6 (1):187-194.
    Definiciones de epistemología hay muchas, al igual que clases y estilos. Sin embargo, más allá de esta diversidad, es necesario contar con una definición básica que guíe (...)
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  11. ¿Cómo retractarse en ciencia?Quan-Hoang Vuong - 2020 - Investigación y Ciencia 45 (530):1-2.
    La comunidad científica debe acordar cuál es la información esencial que hay que comunicar al retirar un artículo.
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  12. El diseño y los géneros discursivos.Luciano Cassisi - 2005 - FOROALFA.
    Hay quienes sostienen que las producciones diseñadas conforman un género discursivo. Pero, ¿es realmente así? ¿Reamente todas las producciones diseñadas conforman un género discursivo o más bien (...)
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  13. Derecho y Estructuralismo: algo de lo que es preciso hablar en voz alta.Marina Gorali - 2015 - Revista Digital de Carrera Docente Facultad de Derecho UBA:30-43.
    ¿Qué relación hay entre derecho y lenguaje? Y ¿entre lenguaje y ley? ¿Cómo se inicia la serie de la juridicidad? ¿Qué la posibilita? Una característica hace de (...)
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  14. En Memoria de Juan Rodríguez Larreta.Iñaqui Zuberbühler, María Cristina González & Cecilia Hidalgo - 2012 - Análisis Filosófico 32 (1):99-104.
    [No hay resumen disponible, se incluyen los primerso párrafos del texto] Hace ya mucho tiempo algunos amigos de alrededor de treinta años comenzamos a estudiar filosofía bajo (...)
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  15. Hans-Georg Gadamer sobre el Protréptico aristotélico: ética y política en la tradición socrático-platónica.Facundo Bey - 2019 - Revista Latinoamericana de Filosofia 1 (45):33-61.
    English title: Gadamer's interpretation of the Aristotelian Protrepticus. -/- Abstract: The aim of this paper is to present and analyse the main hypotheses of Hans-Georg Gadamer (...)in his 1928 essay Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, emphasizing the Gadamerian reception of the notions of phrónēsis, hēdonḗ and, to a lesser extent, phýsis. It will be attempted to show that in this early work of Gadamer there is more than a methodological and interpretative debate regarding the Protrepticus and the Aristotelian ethics. Lastly, the paper argues that it is possible to read in the main arguments of this early essay the first intellectual maturation of relevance of Gadamer, expressed in the form of a critical dialogue with his great masters (Paul Natorp, Nicolai Hartmann, Martin Heidegger, Paul Friedländer), departing from the new interpretative possibilities that philology and phenomenology opened to his studies on the ethical-political philosophy of Plato and Aristotle. The theoretical consequences of this early article would have both paved the way of Gadamers next theoretical interventions regarding Platonic political philosophy as well as for the future developments of philosophical hermeneutics. /// -/- Resumen: El objetivo de este artículo es presentar y analizar las principales hipótesis de Hans-Georg Gadamer en su ensayo de 1928 Der aristotelische Protreptikos und die entwicklungsgeschichtliche Betrachtung der aristotelischen Ethik, poniendo énfasis en la recuperación gadameriana de las nociones de phrónēsis, hēdonḗ y, en menor medida, phýsis. Se intenta demostrar que en este trabajo temprano de Gadamer hay, en términos metodológicos e interpretativos, más que una discusión con Werner Jaeger con relación al Protréptico y a la ética aristotélica. Finalmente, este artículo sostiene que es posible leer en las principales argumentaciones del ensayo la primera maduración intelectual de relevancia de Gadamer, expresada en forma de diálogo crítico con sus grandes maestros (Paul Natorp, Nicolai Hartmann, Martin Heidegger, Paul Friedländer), a partir de las nuevas posibilidades interpretativas que la filología y fenomenología le abrieron para el estudio de la filosofía ético-política de Platón y Aristóteles. Las consecuencias teóricas de este temprano artículo habrían signado tanto el camino de sus siguientes intervenciones teóricas en tono a la filosofía política platónica como también los futuros desarrollos de la hermenéutica filosófica. (shrink)
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  16. La Verdad en el Gnosticismo.Clayton Littlejohn - 2016 - Análisis. Revista de Investigación Filosófica 3:217-241.
    Hay dos supuestos sobre el valor epistémico que guían las discusiones más recientes sobre éste. El primero es que hay algo bueno con respecto a la creencia (...)
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  17.  57
    Variables de Medida del Razonamiento Deductivo.Francisco Salto, Paula Alvarez-Merino & Carmen Requena - 2018 - Revista Iberoamericana de Diagnstico y Evaluación Psicológica 49 (4):59-75.
    Hay doble pulsión en el centro de la discusión del razonamiento deductivo. Una conduce aparentemente a la abstracción y dominios arbitrarios, mientras que la otra conduce a (...)
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  18. ¿Quién hace política? Butler, Rancière, Deleuze.Francisco Barrón - 2018 - In José Ezcurdia (ed.), Cuerpo, resistencia y producción de subjetividades frente a la lógica de la globalización capitalista. Mexico City, Mexico: CRIM-UNAM.
    Hay que enunciarlo sin contratiempos: no habría manera, el día de hoy, de pensar la subjetividad, si no se lo hace políticamente. La reafirmación de la reflexión (...)
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  19. El problema de la autoridad en la obra de Juan Donoso Cortés (Tesis de Maestría - IDAES/UNSAM).Fabricio Castro - 2019 - UNSAM/IDAES 1:1-168.
    Esta tesis estudia el pensamiento del conservador español Juan Donoso Cortés (1809- 1853). Más precisamente, se ocupa de responder cómo resuelve el problema de la decadencia de (...)
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  20.  41
    Entre las letras o el silencio de Occidente: huella y sentido en la interpretación jurídica.Marina Gorali - manuscript
    Hay una profundidad en la letra, entre las letras, que solo la lectura es capaz de enunciar. Enunciación que evoca la pregunta por la violencia de la (...)
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  21. Aristóteles y el pensamiento político aristocrático.Manuel Knoll - 2017 - Revista de filosofía (Chile) 73:87-106.
    Una Según una influyente línea interpretativa sostiene que la mejor ciudad polis ideal de Aristóteles debe ser considerada como un gobierno constitucionaluna politeia (πολιτεία). Son eruditos alemanes (...)
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  22. The Yablo Paradox and Circularity.Eduardo Alejandro Barrio - 2012 - Análisis Filosófico 32 (1):7-20.
    In this paper, I start by describing and examining the main results about the option of formalizing the Yablo Paradox in arithmetic. As it is known, although (...)
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  23. Ontology and the Logistic Analysis of Reality.Barry Smith - 1993 - In Nicola Guarino & Roberto Poli (eds.), Proceedings of the International Workshop on Formal Ontology in Conceptual Analysis and Knowledge Representation. Italian National Research Council. pp. 51-68.
    I shall attempt in what follows to show how mereology, taken together with certain topological notions, can yield the basis for future investigations in formal ontology. I (...)
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  24. La moral y sus sombras: la racionalidad instrumental y la evolución de las normas de equidad.Alejandro Rosas - 2005 - Critica 37 (110):79-104.
    Los sociobiólogos han defendido una posición "calvinista" que se resume en la siguiente fórmula: si la selección natural explica las actitudes morales, no hay altruismo genuino en (...)
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  25. Una revisión deEl Asesino al Lado’ (The Murderer Next Door)por David Buss (2005)(revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4a Edición. Las Vegas, NV USA: Reality Press. pp. 371-381.
    Aunque este volumen es un poco anticuado, hay pocos libros populares recientes que tratan específicamente con la psicología del asesinato y es una visión general rápida disponible (...)
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  26.  86
    Ontologie des Mesokosmos. Soziale Objekte und Umwelten.Barry Smith - 1998 - Zeitschrift für Philosophische Forschung 52 (4):521-540.
    The paper relates classical treatments of physics and metaphysics to contemporary work on common sense in the field of artificial intelligence (J. Hobbs, P. Hayes, et al.). (...)
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  27. ¿Qué es la epistemología y para qué le sirve al científico? Autores/as.Sergio Morales Inga - 2020 - Scientia in Verba Magazine 6 (1):187-194.
    Definiciones de epistemología hay muchas, al igual que clases y estilos. Sin embargo, más allá de esta diversidad, es necesario contar con una definición básica que guíe (...)
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  28. La lingüística del decir: El logos semántico y el logos apofántico.Jesús Gerardo Martínez del Castillo (ed.) - 2004 - Granada, Spain: Granada Lingvistica.
    El decir es anterior y va más allá del hablar, se vale del hablar y constituye la determinación del hablar. No hay un hablar sin un decir (...)
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  29.  99
    Probability-Lowering Causes and the Connotations of Causation.Andrés Páez - 2013 - Ideas Y Valores 62 (151):43-55.
    A common objection to probabilistic theories of causation is that there are prima facie causes that lower the probability of their effects. Among the many replies to (...)
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  30.  15
    Bioethics of hope: keys from the Laudato Si’.Carlos Alberto Rosas Jiménez - 2016 - Perseitas 4 (2):185.
    The recent encyclical of Pope Francisco has been classified by many as the encyclical on the climate and the environment. However, father Francisco not only mentions several (...)
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  31. La tercera antinomia de la razón pura su crítica y resolución en el Sistema de Hegel.Hector Ferreiro - 2009 - In Diana López (ed.), Experiencia y límite. Kant Kolloquium (1804-2004). Santa Fe: Ediciones de la Universidad Nacional del Litoral. pp. 195-207.
    Bajo la forma de la tercera antinomia de la razón pura, Kant asume y reformula la tradicional contraposición entre necesidad natural y libertad humana: si el universo (...)
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  32. Karl Jaspers y la filosofía de la comunicación.Gladys L. Portuondo - 2012 - Dikaiosyne 27:107-122.
    Resumen No hay ningún tema fundamental en la fi losofía de Karl Jaspers que no se encuentre vinculado al pensamiento de la comunicación: este pensamiento descansa en (...)
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  33. Diálogo sobre tres modelos de definición de la barbarie y lo civilizado en la filosofía política actual.Joan Vergés Gifra & Miguel Angel Quintana Paz - 2002 - Estudios Filosóficos 51 (147):195-222.
    Dos filósofos dialogan sobre cómo definir en nuestros días la barbarie desde la filosofía política actual. Barajan para ello tres tipos de respuestas. La respuesta ilustrada es (...)
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  34.  53
    Todo canon, El canon.Alberto Moretti - 2010 - Análisis Filosófico 30 (1):35-59.
    En la consideración de numerosos asuntos y respecto de muy variadas exposiciones, el uso de expresiones como "filosófica" sugiere que debemos remitirnos a procederes, preguntas o (...) exigencias especiales. Rabossi propone un modo de caracterizar el sentido con que usamos esas expresiones y, sobre esa base, concluye que la filosofía tal como se la practica desde hace doscientos años pretende ser una disciplina profesional pero no puede serlo debido a la índole de la preceptiva que la constituye. En este artículo se examinan sus argumentos y se sostiene que, aunque no parecen suficientes para la conclusión a la que apuntan, hay razones para modificarlos de cierto modo que conducen a ese resultado. Whenever expressions like "X is philosophical" appear in different questions and assorted statements, the reference to special kinds of actions, questions or demands are suggested by these uses. Rabossi propounds a way for characterizing the sense of our using such expressions and, based on it, he states that philosophy, as it is accomplished from the last two centuries up to now, pretends to be a professional discipline but she cannot to be as such because the nature of its precepts. Rabossi's arguments are examined and it is maintained that although they do not seem to be sufficient for the pursued conclusion, there are reasons to modify them such a way to come to that conclusion. (shrink)
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  35. El periplo de la razón. El racionalismo musulmán en la Edad Media.Miguel Manzanera Salavert - 2011 - Gordio. Oriente y Occidente.
    En la historia no hay solución de continuidad. Este principio racionalista sirve para desmitificar la historia de la filosofía que la academia occidental ha fabricado desde un (...)
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  36.  65
    Suicidio por la Democracia un Obituario para América y el Mundo edición.Michael Starks - 2019 - Las Vegas, NV USA: Reality Press.
    Estados Unidos y el mundo están en el proceso de colapso de un crecimiento excesivo de la población, la mayoría de ella para el siglo pasado, y (...)
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  37. José Fuentes Mares: actualización bibliográfica (1987-2012).Jorge Ordóñez-Burgos - 2014 - Historia M 63 (4):1993-2031.
    En 1986, Luis Muro publicó una compilación bibliográfica en Historia Mexicana; en ella, se hace una documentada exposición sobre la producción literaria de José Fuentes Mares. El (...)
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  38.  34
    Cambios de referencia en la astronomía antigua un argumento a favor del realismo.Inés Lagos - 2020 - Scientia in Verba Magazine 6 (1):9-16.
    Uno de los mayores desafíos que enfrenta el realismo científico es la tesis de la inconmensurabilidad. Consideramos, empero, que la teoría descriptiva causal de la referencia puede (...)
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  39.  32
    Bioethics of hope: keys from the Laudato Si’.Carlos Alberto Rosas Jimenez - 2016 - Perseitas 3 (1):66-82.
    The recent encyclical of Pope Francisco has been classified by many as the encyclical on the climate and the environment. However, father Francisco not only mentions several (...)
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  40. Principios básicos de la investigación clínica.Laporte Joan-Ramon - 2002 - Barcelona: Fundació Institut Català de Farmacologia.
    Comentaba en el Prólogo a la edición que nos cuesta distinguir las técnicas de los métodos y aceptar que la buena investigación clínica es la que (...)
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  41. ¿Era Wittgenstein un filósofo liberal?Robert Vinten - 2018 - Analisis: Revista Colombiana de Humanidades 50 (93):461-483.
    La pregunta si Wittgenstein fue un filósofo liberal ha recibido menos atención que la de si fue un filósofo conservador, pero, como Robert Greenleaf Brice ha defendido (...)
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  42. Về vai trò của nghiên cứu trong giáo dục Việt Nam thời đại 4.0.Quan-Hoang Vuong - 2019 - Trang Thông Tin Điện Tử Hội Đồng Lý Luận Trung Ương 2019 (8):1-15.
    Cách mạng 4.0 đã đang mang đến sự thay đổi lớn trong đời sống của người dân Việt Nam. Sự tiện dụng của Grab, khả (...)năng cập nhật 24/24 của Facebook, hay sự đa dạng về nội dung của YouTube thúc đẩy hội tiến tới thời đại mới của khởi nghiệp điện toán (Vuong, 2019). đó, mỗi nhân đều hội để khởi nghiệp thông qua sự kết nối đến khắp mọi nơi trên thế giới của Internet sức mạnh tính toán nằm gọn trong long bàn tay. Hiện nay, sản xuất video trên YouTube, cho thuê nhà qua AirBnb, hay chạy xe cho Grab tạo ra công việc khả năng tạo lợi nhuận cho người tham gia thị trường, người lao động, hay tổ chức cung ứng dịch vụ. (shrink)
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  43.  16
    Algunas reflexiones metodológicas sobre el principio de racionalidad.Agustina Borella - 2005 - Actas de Las XI Jornadas de Epistemologia de Las Ciencias Económicas 1.
    La cuestión del principio de racionalidad en el pensamiento de Karl Popper pareciera no mostrarse con precisión (observación hecha por diversos autores), al menos no como lo (...)
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  44.  36
    Lógica de la situación y realismo en Popper.Agustina Borella - 2019 - Libertas Segunda Época 4 (2):1-6.
    Karl Popper presenta al realismo como su posición acerca del conocimiento, distinguiéndola del instrumentalismo y del esencialismo. Ataca del primero la consideración meramente instrumental de las teorías (...)
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  45.  41
    Pinceladas de Realismo Finlandés[REVIEW]Agustina Borella - 2013 - Filosofia de la Economia 1 (1):131-137.
    La presente obra ofrece un análisis crítico de la filosofía de la economía de Uskali Mäki; en particular de la consideración realista científica de la economía. Se (...)
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  46.  35
    Una ética de mínimos para la economía.Agustina Borella - 2009 - Selección de Trabajos de Las XIV Jornadas de Epistemología de Las Ciencias Económicas 1.
    Cuestiones vinculadas a la responsabilidad social empresaria y la presencia de valores éticos en las empresas han cobrado especial importancia. Si bien no siempre se manifiestan concretamente, (...)
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  47. Origine et constitution dun mythe historiographique: linterprétation traditionnelle de la révolution copernicienne. Sa phase de structuration (1835-1925).Jean-François Stoffel - 2014 - Philosophica: Revista Del Instituto de Filosofía de la Pontificia Universidad Católica de Valparaíso 41:95-132.
    Selon linterprétation traditionnelle, la révolution copernicienne, en arrachant lhomme de sa position centrale dans le cosmos, lui a infligé une profonde vexation. Si elle dit bien (...) notre désarroi contemporain face à un univers devenu infini, cette inter­pré­tation ne reflète pas suffisamment la complexité historique du passage du géocentrisme à lhéliocentrisme. Aussi convient-il de la remettre en question. Mais pour ce faire, il faut dabord bien la connaître. Aussi cet article étudie-t-il la phase de structu­ration de cette interprétation (1835-1925), dans le contexte du positivisme, du darwinisme, du marxisme et enfin du freudisme. ––– Según la interpretación tradicional, la revolución copernicana, al sacar al hombre de su ubicación central en el cosmos, le propinó una profunda incomodidad. Esta interpretación corres­ponde a nuestra desazón actual provocada por un universo infinito pero desconoce la complejidad histórica implícita en el tránsito desde el geocentrismo al heliocentrismo. Por ello es necesario volver a plantear el problema, y para hacerlo hay que abordar correctamente el tema. De ahí que el presente artículo estudie el período de estructuración de esta interpretación (1835-1925) en los contextos del positivismo, del darwinismo, del marxismo y finalmente del freudismo. (shrink)
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  48. Rene´ Descartes.J. Sutton - 2001 - In Encyclopedia of the life sciences. Macmillan. pp. 383-386.
    Descartes was born in La Haye (now Descartes) in Touraine and educated at the Jesuit college of La Fleche` in Anjou. Descartesmodern reputation as a rationalistic (...)armchair philosopher, whose mindbody dualism is the source of damaging divisions between psychology and the life sciences, is almost entirely undeserved. Some 90% of his surviving correspondence is on mathematics and scientific matters, from acoustics and hydrostatics to chemistry and the practical problems of constructing scientific instruments. Descartes was just as interested in the motions of matter as in the supernatural soul, and he advised against spending too much time on metaphysical inquiries which neglect imagination and the senses. After meeting the Dutch engineer Isaac Beeckman in 1618, Descartes became committed to a systematicallymechanicalaccount of nature. This involved explaining all natural processes in terms of interactions between microscopic material bodies in motion. Descartes modelled his physics and cosmology on the behaviour of fluids, which also have a distinctive and central role in his physiology: the key processes for natural philosophical investigation are the circulation and mutual displacement of constrained bodies, rather than the isolated collisions of atoms in a void. Descartes settled in Holland in 1628, and commenced an ambitious programme of physiological research. In 1630 he wasstudying chemistry and anatomy simultaneously’, and in late 1632 he wasdissecting the heads of various animals’, in order toexplain what imagination, memory, etc. consist in’. By late 1633 Descartes had almost completed Lhomme, the Treatise on Man; but he abandoned plans to publish it along with a work on matter theory and optics which relied on Copernican cosmology, after he heard of the condemnation of Galileo. Lhomme was published posthumously in 1662 (Latin) and 1664 (French); not until 1972 was it fully translated into English. Lhomme draws on many (mostly unnamed) Renaissance medical writers, and covers, firstly, a range of traditional physiological topics, such as digestion and respiration.. (shrink)
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  49. Tổng quan bộ dữ liệu tả quan điểm của giáo viên đối với những hỗ trợ từ trường học trong thời gian diễn ra dịch COVID-19.Ngoc Thuy Ta - unknown
    Đại dịch COVID-19 đã gây ra những diễn biến phức tạp, khó lường tác động đến nhiều mặt của đời sống hội, lĩnh vực (...)giáo dục cũng không nằm ngoài tác động đó. Học sinh được trải nghiệm học tập trực tuyến những khoảng thời gianbất thườngrời xa trường lớp, bạn tự học nhà (Hoang, 2020; Tran, 2020). Các hoạt động khoa học giáo dục cũng chịu tác động không nhỏ (Vuong, 2018). Đời sống vật chất lẫn tinh thần của đội ngũ giáo viên cả trong nước lẫn giáo viên nước ngoài đi dạy tại các quốc gia đều bị suy giảm (Vu et al., 2020). Đã gần 42.000 giáo viên phải hoãn hợp đồng làm việc không lương, trong đó 29.700 giáo viên mẫu giáo bỗng chốc trở nên thất nghiệp phải làm các công việc thời vụ để đáp ứng đời sống thường nhật (Bich Thanh, 2020). Khoảng 70% các tổ chức giáo dục nhân thể sẽ phá sản khi không thể lưu động đủ chi trả các loại hình tài chính khác nhau (Nguyen, 2020). Rất nhiều trường học đang lo lắng về tình trạng không mong muốn này bởi giáo viên sẽ không thể đảm bảo chất lượng công việc khi chất lượng cuộc sống của họ cũng đang bị đe dọa (Canrinus et al., 2012). Hơn nữa, hiệu suất làm việc giáo viên được cho yếu tố tác động quan trọng ảnh hưởng nhiều nhất đến học sinh (Darling-Hammond and Youngs, 2002; Staiger and Rockoff, 2010), so với các tác động bên ngoài như lòng yêu nghề, cách diễn đạt, sự tương tác hay mối quan hệ giữa giáo viên học sinh (Marsh and Bailey, 1991). (shrink)
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  50. Religious Pluralism and the Buridan's Ass Paradox.Jonathan L. Kvanvig - 2009 - European Journal for Philosophy of Religion 1 (1):1-26.
    The paradox ofBuridans assinvolves an animal facing two equally adequate and attractive alternatives, such as would happen were a hungry ass to confront two (...)bales of hay that are equal in all respects relevant to the asss hunger. Of course, the ass will eat from one rather than the other, because the alternative is to starve. But why does this eating happen? What reason is operative, and what explanation can be given as to why the ass eats from, say, the left bale rather than the right bale? Why doesnt the ass remain caught between the options, forever indecisive and starving to death? Religious pluralists face a similar dilemma, a dilemma that I will argue is more difficult to address than the paradox just described. (shrink)
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