Results for 'Arne Hannich'

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  1. Needs as Reference Points – When Marginal Gains to the Poor do not Matter.Arne Robert Weiß, Alexander Max Bauer & Stefan Traub - manuscript
    Imagine that only the state can meet the need for housing but decides not to do so. Unsurprisingly, participants in a vignette experiment deem this scenario unjust. Hence, justice ratings increase when the living situation improves. To a lesser extent, this also holds beyond the need threshold, understood as the minimum amount necessary for a decent life. Surprisingly, however, the justice evaluation function is highly convex below this point. The resulting S-shaped curve is akin to the value function in prospect (...)
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  2. Dialectics, Self-Consciousness, and Recognition: The Hegelian Legacy.Asger Sørensen, Morten Raffnsøe-Møller & Arne Grøn (eds.) - 2009 - Århus Universitetsforlag.
    Hegel's influence on post-Hegelian philosophy is as profound as it is ambiguous. Modern philosophy is philosophy after Hegel. Taking leave of Hegel's system appears to be a common feature of modern and post-modern thought. One could even argue that giving up Hegel's claim of totality defines philosophy after Hegel. Modern and post-modern philosophies are philosophies of finitude: Hegel's philosophy cannot be repeated. However, its status as a negative backdrop for modern and post-modern thought already shows its pervasive influence. Precisely in (...)
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  3. Applying Arne Naess's Ecosophy on DENR’s National Greening Program: A Phenomenological Analysis.Spencer P. Reyes - 2023 - International Journal of Multidisciplinary Educational Research and Innovation 1 (4):60-73.
    This study applies Arne Naess’ ecosophy as a tool for possible progressive research material concerning the National Greening Program (NGP) of the Department of Environment and Natural Resources (DENR). This study aims to conduct a phenomenological analysis of tree farming advantages, driven by a philosophical approach and practical strategy integrated through the principle of deep ecology. The philosophy of deep ecology presupposes ethics and the interrelatedness of human beings to nature that generally can be experienced anywhere. This study aims (...)
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  4. Arne Næss’s experiments in truth.Jamin Asay - 2024 - Erkenntnis 89 (2):545-566.
    Well over half a century before the development of contemporary experimental philosophy, the Norwegian philosopher Arne Næss conducted a number of empirical investigations intended to document non-philosophers’ convictions regarding a number of topics of philosophical interest. In the 1930s and 1950s, Næss collected data relevant to non-philosophers’ conceptions of truth. This research attracted the attention of Alfred Tarski at the time, and has recently been re-evaluated by Robert Barnard and Joseph Ulatowski. In this paper I return to Næss’s research (...)
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  5. Nuo spontaniško patyrimo iki kosmo: Arne’s Næsso fenomenologija.Luca Valera - 2018 - Problemos 93:142.
    The aim of this paper is to focus on Arne Nass’s phenomenological method and some of its anthropological and cosmological implications. Nass’s Ecology, Community and Lifestyle, in fact, can be fruitfully read as an example of phenomenological inquiry, in which the notion of “spontaneous experience” plays a fundamental role. This method leads Nass to develop a “relational ontology,” in which the “ecological self” is seen as a “relational junction within the total field.” In addition, I show how Tymieniecka’s philosophical (...)
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  6. Supernatural Will and Organic Unity in Process: From Spinoza’s Naturalistic Pantheism to Arne Naess’ New Age Ecosophy T and Environmental Ethics.Evangelos D. Protopapadakis - 2009 - In George Arabatzis (ed.), Studies on Supernaturalism. Logos Verlag. pp. 173-193.
    The most habitual and common use of the term natural corresponds to that which is – or could be – property of our experience, irrespective of whether that experience is mental or physical, viz. whatever can be known, perceived, determined and categorized by human mind, after it has bumped into and passed through the channels of our senses. The cooperation between our intellectual and sensual capabilities in relation to the usurpation of what is considered to be “natural”, is extremely crucial (...)
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  7. On “Self-Realization” – The Ultimate Norm of Arne Naess’s Ecosophy T.Md Munir Hossain Talukder - 2016 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 3 (2):219-235.
    This paper considers the foundation of self-realization and the sense of morality that could justify Arne Naess’s claim ‘Self-realization is morally neutral,’ by focusing on the recent debate among deep ecologists. Self-realization, the ultimate norm of Naess’s ecosophy T, is the realization of the maxim ‘everything is interrelated.’ This norm seems to be based on two basic principles: the diminishing of narrow ego, and the integrity between the human and non-human worlds. The paper argues that the former is an (...)
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  8. The Stoic Notion of Cosmic Sympathy in Contemporary Environmental Ethics.Evangelos D. Protopapadakis - 2012 - In Antiquity, Modern World and Reception of Ancient Culture. Belgrade: pp. 290-305.
    The later Stoics, especially – and most notably – Posidonius of Apamea, allegedly the greatest polymath of his age and the last in a celebrated line of great philosophers of the ancient world, gradually developed the belief that all parts of the universe, either ensouled or not, were actually interconnected due to the omnipresent, corporeal, primordial kosmikon pyr which, according to Stoicism, pervades each being as the honey pervades the honeycomb. As for reasonable beings, in particular, kosmikon pyr takes the (...)
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  9. Ordinary Truth in Tarski and Næss.Joseph Ulatowski - 2016 - In Adrian Kuźniar & Joanna Odrowąż-Sypniewska (eds.), Uncovering Facts and Values: Studies in Contemporary Epistemology and Political Philosophy. Boston: Brill | Rodopi. pp. 67-90.
    Alfred Tarski seems to endorse a partial conception of truth, the T-schema, which he believes might be clarified by the application of empirical methods, specifically citing the experimental results of Arne Næss (1938a). The aim of this paper is to argue that Næss’ empirical work confirmed Tarski’s semantic conception of truth, among others. In the first part, I lay out the case for believing that Tarski’s T-schema, while not the formal and generalizable Convention-T, provides a partial account of truth (...)
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  10. Das Recht auf Wissen: Philosophische Untersuchungen der globalen Erwärmung.Yusuke Kaneko - 2016 - Problemata 7 (1):192-215.
    Hans Jonas and Arne Næss have argued that philosophers need not be concerned with natural sciences even when they talk about enviromental issues like global warming (§1). However, believing sciences blindly is in itself unphilosophical. So we think, in this paper, the other way around: We consider the current view of global warming, which was reported by the IPCC, critically. The so-called AR4 is divided into two parts. One is about the industrial revolutions (§§5-9); the other is about the (...)
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  11. The key to the solution of the world crisis we face.Nicholas Maxwell - 2021 - Human Affairs 31 (1):21-39.
    Humanity faces two fundamental problems of learning: learning about the universe, and learning to become civilized. We have solved the first problem, but not the second one, and that puts us in a situation of great danger. Almost all of our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to this is to learn from our solution to the first problem how to solve the second one. (...)
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  12. La dimensión religiosa de la ecología. La Ecología Profunda como paradigma.Luca Valera - 2017 - Teología y Vida 58 (4):399-420.
    La cuestión ecológica se encuentra en el centro de muchos debates contemporáneos y, últimamente, ha sido acogida dentro del ámbito de lo “religioso”, ya que la crisis ecológica actual interroga nuestras visiones del mundo, obligando a preguntarnos sobre nuestra “posición metafísica en el cosmos”. Entre los otros paradigmas, la Ecología Profunda de Næss parece mantener una posición privilegiada, ya que ha sabido destacar con extrema claridad cuáles son los fundamentos religiosos de tal perspectiva: la visión del mundo budista, la ética (...)
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  13. Comportamento Sexual dos Animais Domésticos.Emanuel Isaque Cordeiro Da Silva -
    COMPORTAMENTO SEXUAL DOS ANIMAIS OBJETIVO O estudante explicará a conduta sexual de fêmeas e machos de diferentes espécies domésticas para detectar a fase de receptividade sexual, com a finalidade de programar de maneira adequada a monta ou a inseminação artificial. A observação da conduta sexual dos animais é indispensável para o sucesso da estação reprodutiva em uma determinada propriedade. Logo, o estudante obterá o alicerce necessário sobre os pontos teóricos e práticos a serem observados para a seleção dos animais aptos (...)
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  14. Aspectos Gerais da Produção Tradicional de Suínos.Emanuel Isaque Cordeiro da Silva - manuscript
    INTRODUÇÃO Segundo Pond (1975), os antepassados mais remotos dos suínos remontam há 40 milhões de anos, e parece que seu parente mais distante é o porco-do-cabo (Orycteropus afer), que viveu na região da Etiópia. Este é da ordem dos tubulidentados com focinho e orelhas alongadas, de hábitos noturnos e que se alimenta de insetos e raízes. Embora não exista um consenso unânime ao respeito, estima-se que a domesticação do porco doméstico atual iniciou-se na Europa entre os anos 7.000 e 3.000 (...)
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  15. Deep ecologies in the highlands and rainforests.Eduardo Gudynas - 2017 - Wolrdviews 21 (3):262-275.
    In the Andean and Amazonian regions of South America new environmental ethics have emerged that postulate intrinsic values in the non-human. These biocentrisms do not derive directly from the deep ecology of Arne Naess, presenting several differences, but there are also important similarities, which are briefly noted. Southern biocentrism recognizes the rights of Nature but does so in an intercultural perspective, is much more politicized, and is part of ̳ontological openings‘ to alternatives of ecological community that go beyond modernity.
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  16. The objectivity of truth, a core truism?Robert Barnard & Joseph Ulatowski - 2017 - Synthese 198 (2):717-733.
    A typical guiding principle of an account of truth is: “truth is objective,” or, to be clear, judging whether an assertion is true or false depends upon how things are in the world rather than how someone or some community believes it to be. Accordingly, whenever a claim is objectively true, its truth conditions ought not depend upon the context in which it is uttered or the utterer making the claim. Part of our ongoing empirical studies surveying people’s responses to (...)
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