Results for 'Homo Virtualis'

249 found
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  1. Homo Virtualis: existence in Internet space.Daria Bylieva, Victoria Lobatyuk & Anna Rubtsova - 2018 - SHS Web of Conference 44:00021.
    The study of a person existence in Internet space is certainly an actual task, since the Internet is not only a source of innovation, but also the cause of society's transformations and the social and cultural problems that arise in connection with this. Computer network is global. It is used by people of different professions, age, level and nature of education, living around the world and belonging to different cultures. It complicates the problem of developing common standards of behavior, a (...)
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  2. Philosophy of Technology in the Digital Age: The datafication of the World, the homo virtualis, and the capacity of technological innovations to set the World free.Blok Vincent - 2023 - Wageningen: Wageningen University.
    I will start my inaugural address by outlining the main argument of my lecture. First, I will identify the phenomenon that philosophers of technology research. This subject matter, in my view, consists not only of ethical issues that disruptive technologies raise but also of the disruption of the world in which we live and act by these technologies. I will illustrate this disruption by reflecting on the convergence of the physical and the virtual in the digital world, which is expected (...)
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  3.  29
    Homo Scribens : vers une bio-graphie qui ne recherche plus rien.Samuel Buchoul - 2024 - In Giustino De Michele (ed.), Repenser la logique du vivant après Jacques Derrida. Paris: Editions Hermann. pp. 219-235.
    Samuel Buchoul, dans « Homo Scribens : vers une bio-graphie qui ne recherche plus rien », cherche à articuler écriture et vie en se demandant pourquoi la vie écrit-elle. Dès lors que les concepts de biographie et de biologie s’entrelacent tout au long de La vie la mort, Buchoul interroge le concept derridien d’écriture à travers l’étude croisée de Jacob, Heidegger, Nietzsche et Freud, et le relit à la lumière de quelques arguments de Jean-Paul Sartre et de Bernard Stiegler. (...)
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  4. Bios Politikos’tan Homo Economicus’a: Karşılaştırmalı Bir Perspektifle Antik ve Modern Dönemde İnsan, Ekonomi ve Siyaset İlişkisi* From Bios Politikos to Homo Economicus: The Relationship Between Human, Economy and Politics in the Ancient and Modern Periods with a Comparative Perspective.Adem Çelik & Aykut Aykutalp - 2017 - İnsanandİnsan 4 (13):223-241.
    The purpose of this study is to present how ancient and modern thinkers describe politics and to discuss reasons for differences seen in these definitions. In the ancient period, the identification of human being as a political entity by nature caused politics to be seen as the most supreme of all human activities. For the ancient thinkers, politics is conceptualized as a pluralist area in which the common issues are discussed by equals and also which excludes inequality. Ancient thinker Aristotle (...)
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  5. Adversus Homo Economicus: Critique of Lester’s Account of Instrumental Rationality.Danny Frederick - manuscript
    In Chapter 2 of Escape from Leviathan, Jan Lester defends two hypotheses: that instrumental rationality requires agents to maximise the satisfaction of their wants and that all agents actually meet this requirement. In addition, he argues that all agents are self-interested (though not necessarily egoistic) and he offers an account of categorical moral desires which entails that no agent ever does what he genuinely feels to be morally wrong. I show that Lester’s two hypotheses are false because they cannot accommodate (...)
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  6.  20
    Teoría del 'homo risu capax' (la risa como capacidad exclusiva humana) en Isidoro de Sevilla: antecedentes, delimitación y aportes isidorianos.Nolo Ruiz - 2023 - Naturaleza y Libertad: Revista de Estudios Interdisciplinares 17:119-139.
    In the twenty-fifth chapter of the second book of Etymologies, epitome of the Isagoge of Profirius, the sevillian philosopher Isidore of Seville, taking the example of the tyrian thinker, takes up the anthropo-philosophical theory of homo risv capax, that is, the human being defined as the only living being, mortal or immortal, irrational or rational, capable of laughing. Or, in others words, laughter understood as what is (most) proper -in the sense of exclusive- to the human being. A theory (...)
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  7. Homo methodologicus and the origin of science and civilisation.Krauss Alexander - 2023 - Heliyon 9 (10).
    Few things have impacted our lives as much as science and technology, but how we developed science and civilisation is one of the most challenging questions that has not yet been well explained. Attempting to identify the central driver, leading scientists have highlighted the role of culture, cooperation and geography. They focus thus on broad factors that are important basic preconditions but that we cannot directly influence. To better address the question, this paper integrates evidence from evolutionary biology, cognitive science, (...)
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  8. Homo Negotiatus. Ontogeny of the Unique Ways Humans Own, Share and Deal With Each Other.Claudia Passos-Ferreira & Philippe Rochat - 2008 - In S. Itakura & K. Fujita (eds.), Origins of the Social Mind. Springer. pp. 141-156.
    Social animals need to share space and resources, whether sexual partners, parents, or food. Sharing is indeed at the core of social life. Humans, however, of all social animals, have distinct ways of sharing. They evolved to become Homo Negotiatus; a species that is prone to bargain and to dispute the value of things until some agreement is reached.
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  9.  58
    Homo naledi: raízes e florações do humano.F. Caruso - 2024 - Cosmos and Contexto 62 (1).
    Aqui se conta uma história de alguns segredos, tão antigos quanto algo entre 240 e 350 mil anos, revelados por uma misteriosa caverna. É uma história que ganha vida como um palimpsesto, sobrepondo-se à outra, narrada no documentário Caverna de Ossos, da série Explorando o Desconhecido. Impossível não ficar impactado por esse relato, pois levanta várias questões intrigantes sobre a evolução humana e sobre a própria definição de humano. Essa narrativa, mais do que pela razão formal e analítica, é conduzida (...)
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  10. El homo translator y la expansión de los límites de la traducción.Álvaro Salazar - 2022 - Mutatis Mutandis, Revista Latinoamericana de Traducción 2 (15):436-452.
    Resumen El presente artículo pretende, desde una perspectiva filosófica, llevar a cabo una reflexión en torno al homo translator como agente de cambio de la traducción, no solo desde esta como disciplina práctica, sino también desde la traductología en relación con los procesos de cambio de todo lo trans: transferencia, transformación o transmutación, que va desde lo lingüístico a lo social, a lo ecológico, etc., a medida que se expanden los límites en la teoría de la traducción, lo que (...)
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  11. Cook Ding meets homo oeconomicus: Contrasting Daoist and economistic imaginaries of work.Lisa Herzog, Tatiana Llaguno & Man-Kong Li - 2024 - Critical Review of International Social and Political Philosophy.
    In this paper, we attempt to de-naturalize the prevailing economistic imaginary of work that Max Weber and later commentators described as ‘protestant work ethic,’ epitomized in the figure of homo economicus. We do so by contrasting it with the imaginary of skillful work that can be found in vignettes about artisans in the Zhuangzi. We argue that there are interesting contrasts between these views concerning 1) direct goal achievement vs. indirect goal achievement through the cultivation of skills; 2) the (...)
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  12. Homo sacer e acta populi: exclusão social nos fait divers da mídia.Rafael Duarte Oliveira Venancio - 2008 - Biblioteca Online de Ciências da Comunicação 2008:sn-sn.
    O objetivo desse paper é mostrar como que se opera a temática da exclusão social dentro da esfera espectacularizadora da mídia. Usando o conceito, retirado do Direito Romano por Giorgio Agamben, de Homo sacer, mostraremos como esses indíviduos que estão às margens dos direitos estatais aparecem em temáticas que “esquecem” do seu problema fundamental. Relembrando os jornais romanos conhecidos como acta populi e o termo, difundido filosoficamente por Roland Barthes, de fait divers, podemos ver como que os excluídos (cuja (...)
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  13. Homo sapiens 2.0 Why we should build the better robots of our nature.Eric Dietrich - 2011 - In Michael Anderson & Susan Leigh Anderson (eds.), Machine Ethics. Cambridge Univ. Press.
    It is possible to survey humankind and be proud, even to smile, for we accomplish great things. Art and science are two notable worthy human accomplishments. Consonant with art and science are some of the ways we treat each other. Sacrifice and heroism are two admirable human qualities that pervade human interaction. But, as everyone knows, all this goodness is more than balanced by human depravity. Moral corruption infests our being. Why?
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  14. Stravinsky's Poétique musicale: The composer as Homo faber. Antisemitism, Le Sacre du printemps and Adorno's critique.Antonia Tejeda Barros - 2024 - Arte, Entre Paréntesis 1 (18):18–33.
    Stravinsky considered himself a maker, a Homo faber, an artisan of the past. He confessed that he liked to compose music more than music itself, and argued that expression was not an immanent character of music. With this paper, I intend to discuss Stravinsky’s musical aesthetics (the Charles Eliot Norton Lectures given right after the outbreak of WWII –Poétique musicale), depicting and criticising his notion of expression and his view of the musician as mere “executant”. I will also point (...)
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  15. From Homo-economicus to Homo-virtus: A System-Theoretic Model for Raising Moral Self-Awareness.Julian Friedland & Benjamin M. Cole - 2019 - Journal of Business Ethics 155 (1):191-205.
    There is growing concern that a global economic system fueled predominately by financial incentives may not maximize human flourishing and social welfare externalities. If so, this presents a challenge of how to get economic actors to adopt a more virtuous motivational mindset. Relying on historical, psychological, and philosophical research, we show how such a mindset can be instilled. First, we demonstrate that historically, financial self-interest has never in fact been the only guiding motive behind free markets, but that markets themselves (...)
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  16. Homo Sapience Joseph II.Joseph Abela - 2010 - Matador.
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  17. Homo Sapience Joseph II. Joseph - 2004 - Matador.
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  18. The Homo Rationalis in the Digital Society: an Announced Tragedy.Tommaso Ostillio - 2023 - Dissertation, University of Warsaw
    This dissertation compares the notions of homo rationalis in Philosophy and homo oeconomicus in Economics. Particularly, in Part I, we claim that both notions are close methodological substitutes. Accordingly, we show that the constraints involved in the notion of economic rationality apply to the philosophical notion of rationality. On these premises, we explore the links between the notions of Kantian and Humean rationality in Philosophy and the constructivist and ecological approaches to rationality in economics, respectively. Particularly, we show (...)
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  19. Homo deceptus: How language creates its own reality.Bruce Bokor - manuscript
    Homo deceptus is a book that brings together new ideas on language, consciousness and physics into a comprehensive theory that unifies science and philosophy in a different kind of Theory of Everything. The subject of how we are to make sense of the world is addressed in a structured and ordered manner, which starts with a recognition that scientific truths are constructed within a linguistic framework. The author argues that an epistemic foundation of natural language must be understood before (...)
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  20. Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889.Daniel Fidel Ferrer & Friedrich Nietzsche - 2023 - von Verden Verlag: Kuhn.
    Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889 / Translation by Daniel Fidel Ferrer. ©2023 Daniel Fidel Ferrer. All rights reserved. -/- Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist). -/- Who should read Nietzsche? You can disagree with everything Nietzsche wrote and re-read Nietzsche to sharpen your attack. Philosophy. Not for use without adult supervision (required). Philosophy is a designated area for adults only. Read at your own risk. You (...)
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  21. The value of epistemic disagreement in scientific practice. The case of Homo floresiensis.Helen De Cruz & Johan De Smedt - 2013 - Studies in History and Philosophy of Science Part A 44 (2):169-177.
    Epistemic peer disagreement raises interesting questions, both in epistemology and in philosophy of science. When is it reasonable to defer to the opinion of others, and when should we hold fast to our original beliefs? What can we learn from the fact that an epistemic peer disagrees with us? A question that has received relatively little attention in these debates is the value of epistemic peer disagreement—can it help us to further epistemic goals, and, if so, how? We investigate this (...)
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  22. Adversus “Adversus Homo Economicus”: Critique of the “Critique of Lester’s Account of Instrumental Rationality”.J. C. Lester - manuscript
    This essay goes through Frederick 2015 (the critique) in some detail, responding to the various paraphrases and criticisms therein. It is argued that in each case the critique is mistaken about what Lester 2012 (Escape from Leviathan: EfL) says, or about what the critique presents as a sound criticism, or both. Introduction: the three problems with the critique and the philosophical problem that EfL is attempting to solve. “Abstract”: the critique’s confusion about EfL’s aprioristic theory of instrumental rationality. There are (...)
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  23.  17
    Teoría del 'homo risu capax' (la risa como capacidad exclusiva humana) en Isidoro de Sevilla: antecedentes, delimitación y aportes isidorianos.Nolo Ruiz - 2023 - Naturaleza y Libertad: Revista de Estudios Interdisciplinares 17:119-139.
    In the twenty-fifth chapter of the second book of Etymologies, epitome of the Isagoge of Profirius, the sevillian philosopher Isidore of Seville, taking the example of the tyrian thinker, takes up the anthropo-philosophical theory of 'homo risv capax', that is, the human being defined as the only living being, mortal or immortal, irrational or rational, capable of laughing. Or, in others word, laughter understood as what is (most) proper -in the sense of exclusive- to the human being. A theory (...)
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  24. Homo Touristicus, or the Jargon of Authenticity 2.0.Gregory Morgan Swer - 2019 - South African Journal of Philosophy 38 (2):210-218.
    Abstract This paper argues that the concept of authenticity has evolved since the time of Adorno’s critique in The Jargon of Authenticity, and that an analysis of tourism offers a way of grasping the altered status of the concept of authenticity and its current ideological function in the contemporary capitalist system. It is suggested that authenticity no longer refers to an existential state, but instead to a purchased experiential moment. This paper traces the alterations in the understanding of existential authenticity (...)
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  25. Investigation into the rationale of migration intention due to air pollution integrating the Homo Oeconomicus traits.Quan-Hoang Vuong, Tam-Tri Le, Quang-Loc Nguyen & Nguyen Minh-Hoang - manuscript
    Air pollution is a considerable environmental stressor for urban residents in developing countries. Perceived health risks of air pollution might induce migration intention among inhabitants. The current study employed the Bayesian Mindsponge Framework (BMF) to investigate the rationale behind the domestic and international migration intentions among 475 inhabitants in Hanoi, Vietnam – one of the most polluted capital cities worldwide. We found that people perceiving more impacts of air pollution in their daily life are more likely to have migration intention. (...)
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  26. Homo Sapiens: Are We a Monogamous Species?Santiago Lario Ladrón & Luis Santiago Lario Herrero - 2003 - A Parte Rei 30.
    In order for the process of hominization to continue, with its prolonged and extreme period of juvenile defencelessness, it was necessary, or at least convenient, for males to more actively participate in the care of females and offspring. This necessity, together with the abrupt loss of hominid sexual dimorphism starting with Homo ergaster (more than 1.5 million years ago) suggests to the authors that our ancestor’s sexuality might have evolved around the same time from an earlier state of polygamy (...)
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  27. Beyond Homo Oeconomicus and Homo Sociologicus.C. Mantzavinos - 2003 - In Raymond Boudon Cherkaoui Mohamed (ed.), The European Tradition in Qualitative Research. Sage. pp. 421-426.
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  28. STABLE ADAPTIVE STRATEGY of HOMO SAPIENS and EVOLUTIONARY RISK of HIGH TECH. Transdisciplinary essay.Valentin Cheshko, Valery Glazko, Gleb Yu Kosovsky & Anna S. Peredyadenko (eds.) - 2015 - new publ.tech..
    The co-evolutionary concept of Three-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the trends of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ gene-cultural co-evolution and techno- humanitarian (...)
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  29. Stable adaptive strategy of Homo sapiens. Biopolitical alternatives. God problem. (in Russian).Valentin Cheshko (ed.) - 2012 - publ.house "INGEK".
    Mechanisms to ensure the integrity of the system stable evolutionary strategy Homo sapiens – genetic and cultural coevolution techno-cultural balance – are analyzed. оe main content of the study can be summarized in the following the- ses: stable adaptive strategy of Homo sapiens includes superposition of three basic types (biological, cultural and technological) of adaptations, the integrity of the system provides by two coevolutionary ligament its elements – the genetic-cultural coevolution and techno-cultural balance, the system takes as result (...)
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  30. From Pan to Homo sapiens: evolution from individual based to group based forms of social cognition.Dwight Read - 2020 - Mind and Society 19 (1):121-161.
    The evolution from pre-human primates to modern Homo sapiens is a complex one involving many domains, ranging from the material to the social to the cognitive, both at the individual and the community levels. This article focuses on a critical qualitative transition that took place during this evolution involving both the social and the cognitive domains. For the social domain, the transition is from the face-to-face forms of social interaction and organization that characterize the non-human primates that reached, with (...)
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  31. RAPORTUL DINTRE HOMO RELIGIOSUS ȘI OMUL CREȘTIN ÎN GÂNDIREA LUI MIRCEA ELIADE.Adrian Boldisor - 2010 - Analele Institutului de Isrorie G. Baritiu Din Cluj Napoca 8 (8):235-250.
    This study is an analysis of the relationship between homo religiosus and the Christian man, as it emerges from Mircea Eliade’s work. His ideas concerning the dialectics sacred-profane are related to homo religiosus, the man of the traditional societies. According to Eliade’s vision, one can use the term homo religiosus only within the context of his universe. Many mythical themes are present in the modern world, but it is difficult to identify them, going through the process of (...)
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  32. (1 other version)Homo oeconomicus.Sergio Volodia Marcello Cremaschi - 1998 - In Heinz Dieter Kurz & Neri Salvadori (eds.), The Elgar Companion to Classical Economics. [2]. L - Z. Edward Elgar. pp. 377-381.
    A brief reconstruction of the birth, rise and ironical destiny of an almost universal expansion to other disciplines going with a dissolution within the original birthplace of the conception of an economic man, a male-only abstraction forgetful of its own abstract character.
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  33. В поисках Homo Cogitans, или Прелиминарии структурной онтологии пространства.Vitalii Shymko - 2020 - Pro|Stranstvo.
    Публикация (#16) из научно-популярного цикла: "Структурная онтология познания с доктором Шимко".
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  34. On the Moral Considerability of Homo sapiens and Other Species.Ronald Sandler & Judith Crane - 2006 - Environmental Values 15 (1):69 - 84.
    It is sometimes claimed that as members of the species Homo sapiens we have a responsibility to promote the good of Homo sapiens itself (distinct from the good of its individual members). Lawrence Johnson has recently defended this claim as part of his approach to resolving the problem of future generations. We show that there are several difficulties with Johnson's argument, many of which are likely to attend any attempt to establish the moral considerability of Homo sapiens (...)
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  35. Thinking the Human Being in Economics: from the Individual (homo oeconomicus) to the Person [Pensar o ser humano na Economia: do indivíduo (homo oeconomicus) à pessoa].Pedro McDade - 2008 - Brotéria 167 (4):243-263.
    How does economics understand the human being? In this article, I present the current dominant conception of the human being in neoclassical theory, which is usually labelled as 'homo oeconomicus' (economic man). I describe the traits of this anthropology, and present the historical context in which it emerged. Then I make its critical evaluation. This is followed by a discussion of two recent alternative conceptions of the human being, which try to go beyond the individualist 'homo economicus' paradigm. (...)
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  36. Homo Sapiens: ¿Una Especie Monógama?Santiago Lario Ladrón & Luis Santiago Lario Herrero - 2003 - A Parte Rei 30:13.
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  37. Homo Infans.Mota Victor - manuscript
    childhood and guilt, redemption and regret about a traumatic event.
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  38. Homo igneous: Феномен Языка для курящих и некурящих.Vladimir Breskin - 2013 - NB: Философские Исследования 12:228 - 247.
    The goal of this study is to build the contours of the hypothesis, which defines the essence of language as a part of the human physiology, describes the language as the receptor activity based on common biological principles and functions of senses. The study tries to identify the physiological borders of the organ and the causes, which led to the organ development in the general evolution of human. -/- Исследование обозначает контуры гипотезы, определяющей сущность языка как части физиологии человека, характеризуя (...)
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  39. Evolution of Self-Consciousness. Pan-Homo Split and Anxiety Management. (June 2023 ASSC 26 Poster. Not presented).Christophe Menant - manuscript
    Primatology tells that about seven million years ago a split began in primate evolution, a split that led to chimpanzee and human lineages (the pan-homo split). During these millions of years our human lineage has developed performances that our chimpanzee cousins do not possess, like reflective self-consciousness and language. We present here an evolutionary scenario that proposes a rationale for the pan-homo split. It is based on a pre-human anxiety that may have barred access to self-consciousness for the (...)
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  40. (1 other version)Configuration of Stable Evolutionary Strategy of Homo Sapiens and Evolutionary Risks of Technological Civilization (the Conceptual Model Essay).Valentin T. Cheshko, Lida V. Ivanitskaya & Yulia V. Kosova - 2014 - Biogeosystem Technique, 1 (1):58-68.
    Stable evolutionary strategy of Homo sapiens (SESH) is built in accordance with the modular and hierarchical principle and consists of the same type of self-replicating elements, i.e. is a system of systems. On the top level of the organization of SESH is the superposition of genetic, social, cultural and techno-rationalistic complexes. The components of this triad differ in the mechanism of cycles of generation - replication - transmission - fixing/elimination of adoptively relevant information. This mechanism is implemented either in (...)
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  41. Dall'homo Sapiens all'Homo Responsabilis. Verso una Mutazione Antropologica.Roberto Mucelli - 2018 - In Francescantonio Faletti & Roberto Mucelli (eds.), Stato Quasi Minimo e mutazione antropologica.
    La responsabilità verso la terra e tutte le forme di vita è lo strumento per riconoscere l’ambivalenza bene/male presente in ogni uomo, decostruire l'antropocentrismo, proporre una paideia non violenta. Nell'uscita dall'antropocene, dal collettivismo spersonalizzante e dall'era dei diritti, l’unico modo per portare rispetto a tutti i viventi e alla madre Terra è il percorrere la via verso l'autopurificazione ed il ri-conoscimento del sacro che pervade le nostre vite.
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  42. Health and Other Reveries: Homo Curare, Homo Faber, and the Realization of Care.Joel Michael Reynolds - 2022 - In Talia Welch & Susan Bredlau (eds.), Normality, Abnormality, and Pathology in Merleau-Ponty. SUNY Press. pp. 203-224.
    Merleau-Ponty claims that the idea of objective knowledge is supported by "our reveries." My aim in this paper is to explore this argument with respect to the idea of health. As a case study, I focus on bioethical issues surrounding return of results of incidental variants with respect to the use of genetic and genomic screening technologies (GSTs) in newborn and pediatric contexts. Drawing on a range of Merleau-Ponty’s texts, I argue that this case suggests the modern idea of health (...)
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  43. Review of Giorgio Manzi, Homo Sapiens. [REVIEW]Luca Sciortino - 2006 - 2R – Rivista di Recensioni Filosofiche 1:28-41.
    Il libro "Homo Sapiens" (Il Mulino) di Giorgio Manzi propone un viaggio attraverso la storia naturale dell’uomo in quanto specie animale. Questa recensione analizza le strategie di comunicazione della scienza dell'autore individuandone pregi e difetti.
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  44. Pan‐Africanism vs. single‐origin of Homo sapiens: Putting the debate in the light of evolutionary biology.Andra Meneganzin, Telmo Pievani & Giorgio Manzi - 2022 - Evolutionary Anthropology 31 (4).
    The scenario of Homo sapiens origin/s within Africa has become increasingly complex, with a pan-African perspective currently challenging the long-established single-origin hypothesis. In this paper, we review the lines of evidence employed in support of each model, highlighting inferential limitations and possible terminological misunderstandings. We argue that the metapopulation scenario envisaged by pan-African proponents well describes a mosaic diversification among late Middle Pleistocene groups. However, this does not rule out a major contribution that emerged from a single population where (...)
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  45. EVOLUTIONARY RISK OF HIGH HUME TECHNOLOGIES. Article 1. STABLE ADAPTIVE STRATEGY OF HOMO SAPIENS.V. T. Cheshko, L. V. Ivanitskaya & V. I. Glazko - 2014 - Integrative Anthropology (2):4-14.
    Stable adaptive strategy of Homo sapiens (SASH) is a result of the integration in the three-module fractal adaptations based on three independent processes of generation, replication, and the implementation of adaptations — genetic, socio-cultural and symbolic ones. The evolutionary landscape SASH is a topos of several evolutionary multi-dimensional vectors: 1) extraversional projective-activity behavioral intention (adaptive inversion 1), 2) mimesis (socio-cultural inheritance), 3) social (Machiavellian) intelligence, 4) the extension of inter-individual communication beyond their own social groups and their own species (...)
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  46. Economics, Law, Humanities: Homo-what? An Introduction.Paolo Silvestri - 2019 - Teoria E Critica Della Regolazione Sociale 19 (2):7-14.
    This introduction explains the reasons behind this Special issue and discuss the organization and content of it. The difficulty of a genuine dialogue and understanding between economics, law and humanities, seems to be due not only to the fragmentation of reflections on man, but to a real ‘conflict of anthropologies’. What kind of conceptions of man and human values are presupposed by and / or privileged by economics, law, economic approaches to law and social sciences? How and when do these (...)
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  47. Homo video-ludens. [REVIEW]Simone Santamato - 2023 - Singola.
    My review of Ariemma's "Filosofia del gaming. Da Talete alla PlayStation", published by Tlon (ISBN: 979-1255540021) in 2023, not only wants to point the structure of the book but even expose the urgency of a philosophical analysis of the videogame. Thanks to Ariemma's suggestions, videogames can be argued to be experience virtualizers or "Nietzschean machines". Even further, I try to develop a so called "videogame transcendentalism", where kantism can join the debate by extending the subject transcendental structure into the videogame (...)
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  48. Aspectos filosóficos da narrativa do Ecce homo de Nietzsche: uma perspectiva em autoencenação.Gabriel Herkenhoff Coelho Moura - 2020 - Griot : Revista de Filosofia 20 (3):125-144.
    O último livro escrito por Nietzsche, Ecce homo: como alguém se torna o que se é, é uma de suas obras mais controversas, tendo sido tomada como sinal de prepotência, como autoexposição egocêntrica e como prenúncio do colapso que interrompeu sua trajetória intelectual em janeiro de 1889. As controvérsias foram alimentadas, em parte, pela peculiar narrativa encontrada no livro – ele conta a si sua vida e obra em tom elogioso e hiperbólico –, em parte, pelo fato de que (...)
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  49. Is God's Justice Unmerciful in Anselm's Cur Deus Homo?Gregory Sadler - 2015 - The Saint Anselm Journal 11 (1):1-13.
    Can God be entirely and supremely just and also entirely merciful, without these two characteristics ending up in contradiction with each other? Anselm of Canterbury considers this question in several places in his works and provides rational resolutions demonstrating the compatibility of divine justice and mercy. This paper considers Anselm's treatment of the problem in the Cur Deus Homo, noting distinctive features of his account, highlighting the seeming incompatibilities between mercy and justice, and setting out his resolution of the (...)
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  50. Consciousness and Contentment: Understanding the lack of contentment and logical thinking in wise men or so called ‘Homo sapiens’.Contzen Pereira - forthcoming - Journal of Metaphysics and Connected Consciousness.
    We are considered to be highly evolved conscious beings, but if we look at ourselves, do we actually feel that we are there; wise men or Homo sapiens as we call ourselves? In today’s world, reward based conditioning forms our contemporary culture that deeply defines how we look at life and how we intuitively perceive our consciousness. Presently, acquisitions are our priority and we behave as narcissistic conditioned puppets and let governments and corporations rule our lives. We are hypocrites (...)
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