Results for 'Earth Hour'

487 found
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  1.  88
    Earth Hour in Vietnam: A Perspective From the Electricity Industry.Quan-Hoang Vuong, Viet-Phuong La, Thu-Trang Vuong & Manh-Toan Ho - 2020 - Nature: Behavioural and Social Sciences 2020 (4):1-9.
    Earth Hour is one of the most popular environmental events in Vietnam. However, looking at the rise in electricity consumption in the country, it is impossible to feel its impact.
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  2. Vegetarianism.Stuart Rachels - unknown
    1. Animal Cruelty Industrial farming is appallingly abusive to animals. Pigs. In America, nine-tenths of pregnant sows live in “gestation crates. ” These pens are so small that the animals can barely move. When the sows are first crated, they may flail around, in an attempt to get out. But soon they give up. Crated pigs often show signs of depression: they engage meaningless, repetitive behavior, like chewing the air or biting the bars of the stall. The sows live like (...)
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  3.  20
    The Afterlife of Embryonic Persons: What a Strange Place Heaven Must Be.Timothy F. Murphy - 2012 - Reproductive Biomedicine Online 25:684-688.
    Some commentators argue that conception constitutes the onset of human personhood in a metaphysical sense. This threshold is usually invoked as the basis both for protecting zygotes and embryos from exposure to risks of death in clinical research and fertility medicine and for objecting to abortion, but it also has consequences for certain religious perspectives, including Catholicism whose doctrines directly engage questions of personhood and its meanings. Since more human zygotes and embryos are lost than survive to birth, conferral of (...)
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  4. Twin-Earth Externalism and Concept Possession.Derek Ball - 2007 - Australasian Journal of Philosophy 85 (3):457-472.
    It is widely believed that Twin-Earth-style thought experiments show that the contents of a person's thoughts fail to supervene on her intrinsic properties. Several recent philosophers have made the further claim that Twin-Earth-style thought experiments produce metaphysically necessary conditions for the possession of certain concepts. I argue that the latter view is false, and produce counterexamples to several proposed conditions. My thesis is of particular interest because it undermines some attempts to show that externalism is incompatible with privileged (...)
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  5.  99
    The Earth and the Aleph.Josh Parsons - manuscript
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  6. The Role of the Earth in Merleau-Ponty’s Archaeological Phenomenology.Dylan Trigg - 2014 - Chiasmi International 16:255-273.
    This paper argues that the concept of the Earth plays a pivotal role in Merleau-Ponty’s thinking in two ways. First, the concept assumes a special importance in terms of Merleau-Ponty’s relation to Husserl via the fragment known as “The Earth Does Not Move.” Two, from this fragment, the Earth marks a key theme around which Merleau-Ponty’s late philosophy revolves. In particular, it is with the concept of the Earth that Merleau-Ponty will develop his archaeologically oriented phenomenology. (...)
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  7. Moral Twin Earth: The Intuitive Argument.Heimir Geirsson - 2003 - Southwest Philosophy Review 19 (1):115-124.
    Horgan and Timmons have argued that our intuitions about the semantics of non-moral language and moral language differ, and that while twin-earth semantic intuitions generate one result in Putnam´s twater case, moral twin-earth fails to generate comparable results for moral terms. Horgan and Timmon´s conclude from this that the semantic norms governing the use of natural kind terms differ from the semantic norms governing the use of moral terms. I will argue that Horgan and Timmons’ intuitive moral twin- (...) argument fails to derail the new moral realism. Further, I will discuss Boyd’s semantic theory and raise problems for it that do not rely on the use of moral twin-earth. (shrink)
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  8. Technology and the Lifeworld: From Garden to Earth.Don Ihde - 1990 - Indiana University Press.
    "... Dr. Ihde brings an enlightening and deeply humanistic perspective to major technological developments, both past and present." —Science Books & Films "Don Ihde is a pleasure to read.... The material is full of nice suggestions and details, empirical materials, fun variations which engage the reader in the work... the overall points almost sneak up on you, they are so gently and gradually offered." —John Compton "A sophisticated celebration of cultural diversity and of its enabling technologies.... perhaps the best single (...)
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  9. One‐Person Moral Twin Earth Cases.Neil Sinhababu - 2019 - Thought: A Journal of Philosophy 8 (1):16-22.
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  10. Why Does Earth Move to the Center? An Examination of Some Explanatory Strategies in Aristotle's Cosmology.Mohan Matthen - 2009 - In Alan C. Bowen & Christian Wildberg (eds.), New Perspectives on Aristotle's De Caelo. Brill. pp. 1--119.
    How, and why, does Earth (the element) move to the centre of Aristotle's Universe? In this paper, I argue that we cannot understand why it does so by reference merely to the nature of Earth, or the attractive force of the Centre. Rather, we have to understand the role that Earth plays in the cosmic order. Thus, in Aristotle, the behaviour of the elements is explained as one explains the function of organisms in a living organism.
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  11. Down to Earth Underdetermination.Gordon Belot - 2015 - Philosophy and Phenomenological Research 91 (2):456-464.
    There are many parts of science in which a certain sort of underdetermination of theory by evidence is known to be common. It is argued that reflection on this fact should serve to shift the burden of proof from scientific anti-realists to scientific realists at a crucial point in the debate between them.
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  12. Science Fiction Double Feature: Trans Liberation on Twin Earth.B. R. George & R. A. Briggs - manuscript
    What is it to be a woman? What is it to be a man? We start by laying out desiderata for an analysis of 'woman' and 'man': descriptively, it should link these gender categories to sex biology without reducing them to sex biology, and politically, it should help us explain and combat traditional sexism while also allowing us to make sense of the activist view that gendering should be consensual. Using a Putnam-style 'Twin Earth' example, we argue that none (...)
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  13. “‘What on Earth Was I Thinking?’ How Anticipating Plan’s End Places an Intention in Time”.Edward Hinchman - 2016 - In Roman Altshuler Michael J. Sigrist (ed.), Time and the Philosophy of Action. New York: Routledge. pp. 87-107.
    How must you think about time when you form an intention? Obviously, you must think about the time of action. Must you frame the action in any broader prospect or retrospect? In this essay I argue that you must: you thereby commit yourself to a specific prospect of a future retrospect – a retrospect, indeed, on that very prospect. In forming an intention you project a future from which you will not ask regretfully, referring back to your follow-through on that (...)
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  14. Does Twin Earth Rest on a Mistake?Katalin Farkas - 2003 - Croatian Journal of Philosophy 3 (8):155-169.
    In this paper I argue against Twin-Earth externalism. The mistake that Twin Earth arguments rest on is the failure to appreciate the force of the following dilemma. Some features of things around us do matter for the purposes of conceptual classification, and others do not. The most plausible way to draw this distinction is to see whether a certain feature enters the cognitive perspective of the experiencing subject in relation to the kind in question or not. If it (...)
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  15. Empty Natural Kind Terms and Dry Earth.Corine Besson - 2012 - Erkenntnis 76 (3):403-425.
    This paper considers the problem of assigning meanings to empty natural kind terms. It does so in the context of the Twin-Earth externalist-internalist debate about whether the meanings of natural kind terms are individuated by the external physical environment of the speakers using these terms. The paper clarifies and outlines the different ways in which meanings could be assigned to empty natural kind terms. And it argues that externalists do not have the semantic resources to assign them meanings. The (...)
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  16. Moral Twin-Earth and Semantic Moral Realism.Heimir Geirsson - 2005 - Erkenntnis 62 (3):353-378.
    Mark Timmons and Terry Horgan have argued that the new moral realism, which rests on the causal theory of reference, is untenable. While I do agree that the new moral realism is untenable, I do not think that Timmons and Horgan have succeeded in showing that it is. I will lay out the case for new moral realism and Horgan and Timmons’ argument against it, and then argue that their argument fails. Further, I will discuss Boyd’s semantic theory as well (...)
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  17. The Metaethical Insignificance of Moral Twin Earth.Janice Dowell, J. L. - 2016 - In Russ Shafer-Landau (ed.), Oxford Studies in Metaethics volume 11. Oxford: Oxford University Press. pp. 1-27.
    What considerations place genuine constraints on an adequate semantics for normative and evaluative expressions? Linguists recognize facts about ordinary uses of such expressions and competent speakers’ judgments about which uses are appropriate. The contemporary literature reflects the widespread assumption that linguists don’t rely upon an additional source of data—competent speakers’ judgments about possible disagreement with hypothetical speech communities. We have several good reasons to think that such judgments are not probative for semantic theorizing. Therefore, we should accord these judgments no (...)
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  18. What Externalists Should Say About Dry Earth.Daniel Z. Korman - 2006 - Journal of Philosophy 103 (10):503-520.
    Dry earth seems to its inhabitants (our intrinsic duplicates) just as earth seems to us, that is, it seems to them as though there are rivers and lakes and a clear, odorless liquid flowing from their faucets. But, in fact, this is an illusion; there is no such liquid anywhere on the planet. I address two objections to externalism concerning the nature of the concept that is expressed by the word 'water' in the mouths of the inhabitants of (...)
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  19. A Simple Escape From Moral Twin Earth.Pekka Väyrynen - 2018 - Thought: A Journal of Philosophy 7 (2):109-118.
    This paper offers a simple response to the Moral Twin Earth (MTE) objection to Naturalist Moral Realism (NMR). NMR typically relies on an externalist metasemantics such as a causal theory of reference. The MTE objection is that such a theory predicts that terms like ‘good’ and ‘right’ have a different reference in certain twin communities where it’s intuitively clear that the twins are talking about the same thing when using ‘good’. I argue that Boyd’s causal regulation theory, the original (...)
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  20.  52
    Earth Consciousness and Evolving Frameworks.Deepa Kansra & Kirat Sodhi - manuscript
    Earth consciousness involves an understanding of our relationship with earth. It involves the study of earth forms, their life processes and inherent needs. The concept has created a field of frameworks and knowledge systems permeating into the day to day lives of humans including their political-economic-cultural spaces. The expression earth consciousness can be interpreted in many ways to include human awareness of nature & its processes, or the bond with mother earth and all its forms (...)
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  21. The Self-Poetizing Earth: Heidegger, Santiago Theory, and Gaia Theory.Henry Dicks - 2011 - Environmental Philosophy 8 (1):41-61.
    Although Heidegger thinks cybernetics is the “supreme danger,” he also thinks that it harbours within itself poiēsis, the “saving power.” This article providesa justification of this position through an analysis of its relation to Humberto Maturana and Francisco Varela’s Santiago theory of cognition and James Lovelock and Lynn Margulis’ Gaia theory. More specifically, it argues that Maturana and Varela’s criticism of cybernetics and their concomitant theory of “autopoiesis” constitutes the philosophical disclosure of “Being itself,” and that the extension of Santiago (...)
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  22.  82
    New Wave Moral Realism Meets Moral Twin Earth.Terence Horgan & Mark Timmons - 1991 - Journal of Philosophical Research 16:447-465.
    There have been times in the history of ethical theory, especially in this century, when moral realism was down, but it was never out. The appeal of this doctrine for many moral philosophers is apparently so strong that there are always supporters in its corner who seek to resuscitate the view. The attraction is obvious: moral realism purports to provide a precious philosophical good, viz., objectivity and all that this involves, including right answers to moral questions, and the possibility of (...)
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  23. From Children’s Literature to Sustainability Science, and Young Scientists for a More Sustainable Earth.Quan-Hoang Vuong - 2020 - Journal of Sustainability Education 23 (4):3-14.
    This essay evolved from my keynote address for the plenary session of the ASEAN Conference for Young Scientists 2019 organized by the ASEAN Secretariat, Vietnam Ministry of Science and Technology—whose main theme is sustainability science—organized at Hanoi-based Phenikaa University. It has also benefited from my advisory work for the International Union for Conservation of Nature (IUCN).
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  24. A Critique of the “Common Ownership of the Earth” Thesis.Arash Abizadeh - 2013 - Les ateliers de l'éthique/The Ethics Forum 8 (2):33-40.
    In On Global Justice, Mathias Risse claims that the earth’s original resources are collectively owned by all human beings in common, such that each individual has a moral right to use the original resources necessary for satisfying her basic needs. He also rejects the rival views that original resources are by nature owned by no one, owned by each human in equal shares, or owned and co-managed jointly by all humans. I argue that Risse’s arguments fail to establish a (...)
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  25. Planet Earth: Crumbling Metaphysical Illusion.Robert D. Stolorow - 2020 - American Imago 77 (1):105-107.
    The author develops the claim that humans characteristically maintain a sense of protectedness by creating various forms of metaphysical illusion, replacing the tragic finitude and transience of human existence with a permanent and eternally changeless reality. One such illusion forms around planet earth itself, transformed into an indestructible metaphysical entity. It has become increasingly difficult, in the face of the ravages of climate change, to maintain the illusion of earth’s indestructibility, and with it, a sense of safety. The (...)
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  26. More Things in Heaven and Earth.Barry Smith - 1995 - Grazer Philosophische Studien 50 (1):187-201.
    Philosophers in the field of analytic metaphysics have begun gradually to come to terms with the fact that there are entities in a range of categories not dreamt of in the set-theory and predicate-logic-based ontologies of their forefathers. Examples of such “entia minora” would include: boundaries, places, events, states holes, shadows, individual colour- and tone-instances (tropes), together with combinations of these and associated simple and complex universal species or essences, states of affairs, judgment-contents, and myriad abstract structures of the sorts (...)
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  27.  45
    "On Earth As It Is In Heaven": Is Art Necessary for the Christian?Don Michael Hudson - 1995 - Mars Hill Review (2):31-40.
    Narcissus has no need of art because his own reflection preoccupies him.
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  28. Moral Twin Earth, Intuitions, and Kind Terms.Heimir Geirsson - 2014 - Croatian Journal of Philosophy 14 (1):91-110.
    Horgan and Timmons, with their Moral Twin Earth arguments, argue that the new moral realism falls prey to either objectionable relativism or referential indeterminacy. The Moral Twin Earth thought experiment on which the arguments are based relies in crucial ways on the use of intuitions. First, it builds on Putnam’s well-known Twin Earth example and the conclusions drawn from that about the meaning of kind names. Further, it relies on the intuition that were Earthers and Twin Earthers (...)
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  29. Is Teaching Children Young Earth Creationism Child Abuse?Helen De Cruz - 2013 - The Philosophers' Magazine 63:21-23.
    Richard Dawkins has argued on several occasions that bringing up your child religiously is a form of child abuse. According to Dawkins, teaching children about religion is fine (it helps them to understand cultural references, for instance), but indoctrinating children – by which Dawkins means any form of education that teaches religious beliefs as facts – is morally wrong and harmful. Dawkins is not alone: the American theoretical physicist Lawrence Krauss, for instance, recently argued that teaching Young Earth Creationism (...)
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  30. A Genealogical Study of De: Poetical Correspondence of Sky, Earth, and Humankind in the Early Chinese Virtuous Rule of Benefaction.Huaiyu Wang - 2015 - Philosophy East and West 65 (1):81-124.
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  31.  12
    The Forgotten Earth: Nature, World Religions, and Worldlessness in the Legacy of the Axial Age/Moral Revolution.Eugene Halton - 2021 - In Said Amir Arjomand & Stephen Kalberg (eds.), From World Religions to Axial Civilizations and Beyond. Albany, NY, USA: State University of New York Press. pp. 209-238.
    The rise and legacy of world religions out of that period centered roughly around 500-600 BCE, what John Stuart-Glennie termed in 1873 the moral revolution, and Karl Jaspers later, in 1949, called the axial age, has been marked by heightened ideas of transcendence. Yet ironically, the world itself, in the literal sense of the actual earth, took on a diminished role as a central element of religious sensibility in the world religions, particularly in the Abrahamic religions. Given the issue (...)
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  32. Reconciliation Here on Earth.James Tully - 2018 - In James Tully, John Borrows & Michael Asch (eds.), Resurgence and Reconciliation: Indigenous–Settler Relations and Earth Teachings. Toronto: University of Toronto Press. pp. 83-129.
    I would like to discuss two interconnected projects of reconciliation. The first is the reconciliation of indigenous and non-indigenous people (natives and newcomers) with each other in all our diversity. The second is the reconciliation of indigenous and non-indigenous people (human beings) with the living earth: that is, reconciliation with more-than-human living beings (plants, animals, ecosystems and the living earth as a whole). I will not discuss formal reconciliation procedures carried on by governments, courts and commissions. Rather I (...)
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  33.  23
    De-Limitations. Of Other Earths.Giovanbattista Tusa - 2020 - Stasis 1 (9):166-183.
    Giovanbattista Tusa explores the geophilosophical possibility of rethinking the figure of the earth in twentieth-century Western philosophical thought and suggest new opportunities for thinking that open up with the twenty-first century. On the one hand, “Earth” as a Western concept has been reduced to an exhaustible resource—an endangered planet condemned to its own ending. On the other hand, another continent seems to have emerged in contemporary philosophical thought in reaction to this brutal relationship with the planet—“Earth” as (...)
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  34. Welcome to Hell on Earth - Artificial Intelligence, Babies, Bitcoin, Cartels, China, Democracy, Diversity, Dysgenics, Equality, Hackers, Human Rights, Islam, Liberalism, Prosperity, The Web.Michael Richard Starks - 2020 - Las Vegas, NV USA: Reality Press.
    America and the world are in the process of collapse from excessive population growth, most of it for the last century and now all of it due to 3rd world people. Consumption of resources and the addition of one or two billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. Billions will die and nuclear war is all but certain. In America this is being hugely accelerated by massive immigration (...)
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  35. Watered Down Essences and Elusive Speech Communities: Two Objections Against Putnam's Twin Earth Argument.Witold M. Hensel - 2017 - Hybris. Internetowy Magazyn Filozoficzny 38:22-41.
    The paper presents two objections against Putnam’s Twin Earth argument, which was intended to secure semantic externalism. I first claim that Putnam’s reasoning rests on two assumptions and then try to show why these assumptions are contentious. The first objection is that, given what we know about science, it is unlikely that there are any natural-kind terms whose extension is codetermined by a small set of microstructures required by Putnam’s indexical account of extension determination. The second objection is that (...)
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  36. On the Correct Treatment of Inverted Earth.Gary Bartlett - 2008 - Pacific Philosophical Quarterly 89 (3):294-311.
    The Inverted Earth case has seen fierce debate between Ned Block, who says it defeats the causal-covariational brand of wide representationalism about qualia, and Michael Tye and Bill Lycan, who say it does not. The debate has generated more heat than light because of a failure to get clear on who is supposed to be proving what, and what premises can be deployed in doing so. I argue that a correct understanding of the case makes it clear that the (...)
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  37. A Philosophically Inexpensive Introduction to Twin-Earth.Bryan Frances - manuscript
    I say that it’s philosophically inexpensive because I think it is more convincing than any other Twin-Earth thought experiment in that it sidesteps many of the standard objections to the usual thought experiments. I also discuss narrow contents and give an analysis of Putnam’s original argument.
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  38. Heaven Upon Earth the Form of Moral and Religious Children's Literature to 1850.Patricia Demers - 1993
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  39.  55
    The Lex of the Earth? Arendt’s Critique of Roman Law.Shinkyu Lee - forthcoming - Journal of International Political Theory:175508821989823.
    How political communities should be constituted is at the center of Hannah Arendt’s engagement with two ancient sources of law: the Greek nomos and the Roman lex. Recent scholarship suggests that Arendt treats nomos as imperative and exclusive while lex has a relationship-establishing dimension and that for an inclusive form of polity, she favors lex over nomos. This article argues, however, that Arendt’s appreciation occurs within a general context of more reservations about Rome than Roman-centric interpretations admit. Her writings show (...)
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  40.  11
    Mind Matters: Earth to Manning A Reply.Eugene Halton - 2008 - Symbolic Interaction 31 (2):149-154.
    This piece continues ideas developed in my essay, Mind Matters, through responding to the critique of that essay by Peter K. Manning. Manning cannot conceive that human conduct involves full-bodied semiosis rather than disembodied conceptualism, and that the study of human signification requires a full-bodied understanding. The ancient Greek root phren, basis for the concept of phronesis, is rooted in the heart-lungs-solar plexus basis of bodily awareness, and provides a metaphor for a discussion of bio-developmental, biosemiotic capacities as crucial for (...)
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  41.  19
    What Keeps the Earth in Its Place? The Concept of Stability in Plato and Aristotle.Giora Hon & Bernard R. Goldstein - 2008 - Centaurus 50 (4):305-323.
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  42.  62
    The Illustration of the Two Sides of Lacanian Real in Art, Philosophy, Lacanian Psychoanalysis and the Character of Winston Churchill in Joe Wright’s Darkest Hour (2017).Abolfazl Moahamadi - manuscript
    Unlike Derrida’s ‘there is no outside text, Lacan approaches the Real, that which lies beyond language, from two sides: the imaginary and the symbolic. In the first part of this work, by drawing upon the imaginary side of Lacanian Real, which is object petit a and by considering some literary and philosophical definitions of the pre-symbolic abyss, it is attempted to illustrate the non-representation artworks’ illustration of the pre-linguistic bodily urges and sensations. Next, by drawing upon symbolic side of the (...)
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  43. Peopling an Unaccustomed Earth with a New Generation: Jhumpa Lahiri’s Supreme Fictional Journey Into Human Conditions.Neela Bhattacharya Saxena - 2012 - Argument: Biannual Philosophical Journal 2 (1):129-150.
    Using a theoretical framework derived from my ongoing engagement with what I have called a ‘Gynocentric matrix’ of Indic sensibility, along with James Hillman’s polytheistic psychology and Wallace Stevens’ notion of a Supreme Fiction, this paper offers a reading of Jhumpa Lahiri’s (b. 1967) short stories beyond postcolonial criticism. Stemming from a depth consciousness where life, living and death, joy, indifference and sorrow, generation, de/re-generation, and transformation are intricately intertwined, Lahiri’s fictional multiverse, opposed to universe, is peopled by a new (...)
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  44. Review of Heaven on Earth: The Varieties of the Millennial Experience. [REVIEW]Subhasis Chattopadhyay - 2017 - Prabuddha Bharata or Awakened India 122 (5):480-2.
    Richard Landes is professionally a historian but in this book under review, he is a philosopher of violence; especially genocides and the Holocaust. The reviewer has synoptically read him, Susan Neiman on the one hand and Haruki Murakami and Stephen King on the other hand. The review flows between the history of ideas, philosophy and literary studies since all three are connected to each other.
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  45.  35
    Альтруизм, Иисус И Конец Света – Как Фонд Темплтона Купил Профессорскую Должность ВГарварда И Напал На Эволюцию, Рациональность И Цивилизацию. Обзор "Социальное Завоевание Земли" (The Social Conquest of Earth) by E.O. Wilson (2012) И Nowak and Highfield "Супер Кооператоры”(SuperCooperators) (2012) (Обзор Пересмотрен 2019).Michael Richard Starks - 2020 - In ДОБРО ПОЖАЛОВАТЬ В АД НА НАШЕМ МИРЕ : Дети, Изменение климата, Биткойн, Картели, Китай, Демократия, Разнообразие, Диссигеника, Равенство, Хакеры, Права человека, Ислам, Либерализм, Процветание, Сеть, Хаос, Голод, Болезнь, Насилие, Искусственный интелле. Las Vegas, NV USA: Reality Press. pp. 276-289.
    Знаменитый человек-муравей Э.О. Уилсон всегда был одним из моих героев - не только выдающимся биологом, но и одним из крошечных и исчезающих меньшинств интеллектуалов, которые, по крайней мере, осмеливаются намекнуть на правду о нашей природе, которую другие не понимают, или, поскольку ониd-o хватаются, старательно избегают политической целесообразности. К сожалению, он заканчивает свою долгую карьеру в самых грязную моду в качестве участника невежественных и высокомерных нападение на науку мотивированы по крайней мере частично религиозный пыл его коллег Гарварда. Это показывает, гнусные последствия, (...)
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  46.  25
    利他主義、イエス、そして世界の終わり-テンプルトン財団がハーバード大学で教授の椅子を購 入し、進化、合理性、および文明を攻撃した方法。 「地球の社会的征服」のレビュー(The Social Conquest of Earth) by E.O. Wilson(2012)そして「スーパーコラボレーター」 (Super Cooperators) by Nowak Highfield (2014)(レビューは2019年に改訂されました).Michael Richard Starks - 2020 - In 地獄へようこそ 赤ちゃん、気候変動、ビットコイン、カルテル、中国、民主主義、多様性、ディスジェニックス、平等、ハッカー、人権、イスラム教、自由主義、繁栄、ウェブ、カオス、飢餓、病気、暴力、人工知能、戦争. Las Vegas, NV , USA: Reality Press. pp. 254-266.
    有名な蟻男E.O.ウィルソンは常に私のヒーローの1人でした-優れた生物学者だけでなく、少なくとも他の人が把握できない、または把握している限り、私たちの性質についての真実をほのめかすための勇敢なマイノリ ティの1人です、政治的便宜のために勤勉に避けます。悲しいことに、彼は、ハーバードの同僚たちの宗教的な熱意によって少なくとも部分的に動機付けられた、科学に対する無知で傲慢な攻撃へのパーティーとして、彼の 長いキャリアを最も率直なやり方で終えています。これは、大学が宗教団体からお金を受け取ったとき、科学雑誌が大きな評判に驚いて、適切な査読を避けられたとき、そして自我が制御不能になることを許可されたときの 卑劣な結果を示しています。それは、進化の本質、科学的方法論の基本、数学と科学の関係、理論の構成要素、そして産業文明の崩壊に容赦なく取り組む際に信仰と寛大さへの態度さえも適切に導く。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st Century 4th ed (2019)などを見ることができます。 .
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  47. The Fellowship of the Ninth Hour: Christian Reflections on the Nature and Value of Faith.Daniel Howard-Snyder & Daniel J. McKaughan - 2021 - In James Arcadi & James T. Turner Jr (eds.), The T&T Clark Companion to Analytic Theology. New York, NY, USA: T&T Clark/Bloomsbury. pp. 69-82.
    It is common for young Christians to go off to college assured in their beliefs but, in the course of their first year or two, they meet what appears to them to be powerful defenses of scientific naturalism and crushing critiques of the basic Christian story (BCS), and many are thrown into doubt. They think to themselves something like this: "To be honest, I am troubled about the BCS. While the problem of evil, the apparent cultural basis for the diversity (...)
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  48. Hans Jonas' Feeble Theodicy: How on Earth Could God Retire?Paul Clavier - 2011 - European Journal for Philosophy of Religion 3 (2):305 - 322.
    In this paper, we criticize Hans Jonas’s analogy between God’s power and the operation of physical forces. We wonder why, if omnipotence had proved to be "a self-contradictory concept", does Jonas still need to invoke the occurrence of horrendous evils to support the view that "God is not all powerful". We suggest that "God’s retreating into himself in order to give room to the world, renouncing his being and divesting himself of his deity" are beautiful but inconsistent metaphors of creation. (...)
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  49. The Motivation Problem, Future Generations, and the Idea of “Leaving the Earth No Worse”.Kazi A. S. M. Nurul Huda - 2019 - International Journal of Applied Philosophy 33 (2):187-202.
    The author examines the problem of motivation about future generations. He argues that though many philosophers think that direct motivations are problematic for future generations only, they are not unproblematic for the current generations too, and that the motivation problem can be solved if we consider the idea of “leaving the earth no worse.” He also shows why such an idea should be promoted and can motivate us to work in the best interests of current and future generations. The (...)
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  50.  15
    The Human Vocation and the Question of the Earth: Karoline von Günderrode's Philosophy of Nature.Dalia Nassar - forthcoming - Archiv für Geschichte der Philosophie 104.
    Contra widespread readings of Karoline von Günderrode’s 1805 “Idea of the Earth (Idee der Erde)” as a creative adaptation of Schelling’s philosophy of nature, this article proposes that “Idea of the Earth” furnishes a moral account of the human relation to the natural world, one which does not map onto any of the more well-known romantic or idealist accounts of the human-nature relation. Specifically, I argue that “Idea of the Earth” responds to the great Enlightenment question concerning (...)
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