Results for 'Immaterialization'

141 found
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  1. Immaterial Beings.Kristie Miller - 2007 - The Monist 90 (3):349-371.
    This paper defends a view that falls somewhere between the two extremes of inflationary and deflationary accounts, and it does so by rejecting the initial conceptualisation of holes in terms of absences. Once we move away from this conception, I argue, we can see that there are no special metaphysical problems associated with holes. Rather, whatever one’s preferred metaphysics of paradigm material objects, that account can equally be applied to holes. This means that like the deflationist, I am entity monist: (...)
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  2.  24
    Replies to Critics of Immaterial: Rules in Contemporary Art.Sherri Irvin - 2024 - Studi di Estetica 30 (3):310-320.
    In this article I reply to commentary on Immaterial: Rules in Contemporary Art (Oxford, 2022) by Shelby Moser, Darren Hudson Hick, and Guy Rohrbaugh.
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  3. Colours, brain and immateriality.Andrea Bucci & Paolo Bartolomeo Pascolo - 2020 - Dialogues in Philosophy, Mental and Neuro Sciences 13 (2):43-46.
    The hypothesis we present in this paper is about the representation of colours in the nervous system as metaphysical and immaterial properties of the neural activations, first in the lateral geniculate body and following in the primary visual cortex, where the colours are not directly coded but whose representation is modulated by a signal born by fewer neurons. The metaphysical background of this hypothesis is the dualism of properties that will be discussed in the last paragraph of this article.
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  4.  50
    Précis of Immaterial: Rules in contemporary art.Sherri Irvin - 2024 - Studi di Estetica 30 (3):291-295.
    This is a précis of Immaterial: Rules in Contemporary Art (Oxford, 2022). Contemporary art can seem like a wilderness of unwieldy installations, decaying materials, immersive environments, and audience participation. It can be hard to know what to focus on and how to assess the value or meaning of what we encounter, since so many artworks use non-art materials and techniques and defy familiar conventions. In Immaterial: Rules in Contemporary Art, I argue that these developments, disparate as they may seem, can (...)
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  5. Self-Knowledge and a Refutation of the Immateriality of Human Nature: On an Epistemological Argument Reported by Razi.Pirooz Fatoorchi - 2020 - International Philosophical Quarterly 60 (2):189-199.
    The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and is vulnerable to (...)
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  6. Avicenna’s and Mullā Ṣadrā’s Arguments for Immateriality of the Soul from the Viewpoint of Physicalism.Mahdi Homazadeh - 2020 - Angelicum 97 (3):367-390.
    I seek to explicate the ways in which the soul is deemed immaterial in two main strands of Islamic philosophy, and then consider some arguments for the immateriality of the soul. To do so, I first overview Avicenna’s theory of the spiritual incipience (al-ḥudūth al-rūḥānī) of the soul and his version of substance dualism. I will then discuss Mullā Ṣadrā’s view of the physical incipience (al-ḥudūth al-jismānī) of the soul and how the soul emerges and develops towards immateriality on his (...)
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  7. (1 other version)Omnipresence and the Location of the Immaterial.Ross Inman - 2010 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume. Oxford: Oxford University Press.
    I first offer a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present. I then examine the recent model proposed by Hud Hudson (2009, 2014) and Alexander Pruss (2013)—ubiquitous entension—and flag a worry with their account that stems from predominant analyses of the concept of ‘material object’. I then attempt to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augusine and Anselm. I argue that the model of omnipresence (...)
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  8. Sean Sayers' Concept of Immaterial Labor and the Information Economy.Kaan Kangal - 2017 - Science and Society 81 (1):124-132.
    The concept “immaterial labor” is one of the most hotly debated topics in contemporary social theory. In his 2007 work The Concept of Labor: Marx and His Critics, Sean Sayers offered an extensive response to several critical redefinitions of labor (Habermas, Benton, Arendt) and immaterial labor (Lazzarato, Hardt and Negri). Sayers returned to the subject in his more recent book, Marx and Alienation: Essays on Hegelian Themes.1 As one of the few accounts that contests the contemporary Marx critics with regard (...)
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  9. Soul‐Switching and the Immateriality of Human Nature: On an Argument Reported by Razi.Pirooz Fatoorchi - 2021 - Theoria 87 (5):1067-1082.
    This article deals with an argument reported by Razi (d. 1210) that attempted to undermine the immaterialist position about human nature. After some introductory remarks and explanation of the conceptual background, the article analyses the structure of the argument, with special attention to the idea of soul-switching.’ Some comparisons are made between the argument reported by Razi and a number of arguments from modern and contemporary eras of philosophy. One section is devoted to the critique of the argument and its (...)
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  10. On a body-switching argument in defence of the immateriality of human nature.Pirooz Fatoorchi - 2024 - Theoria 90 (1):17-29.
    In an earlier paper in Theoria, I discussed an argument based on the idea of “soul-switching” that attempted to undermine the immaterialist account of human beings. The present paper deals with a parity argument against that argument in which the idea of “body-switching” plays a pivotal role. I call these two arguments, that have been reported by Razi (d. 1210), respectively “the soul-switching argument” and “the body-switching argument”. After some introductory remarks, section 2 of the paper describes the structure of (...)
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  11. Fortunio Liceti on Mind, Light, and Immaterial Extension.Andreas Blank - 2013 - Perspectives on Science 21 (3):358-378.
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  12. Henry More on Spirits, Light, and Immaterial Extension.Andreas Blank - 2013 - British Journal for the History of Philosophy 21 (5):857 - 878.
    According to the Cambridge Platonist Henry More, individual spirits--the souls of humans and non-human animals--are extended but cannot be physically divided. His contemporaries and recent commentators have charged that More has never given an explication of the grounds on which the indivisibility of spirits is based. In this article, I suggest that exploring the usage that More makes of the analogy between spirits and light could go some way towards providing such an explication. More compares the relation between spirit and (...)
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  13.  24
    Reply to ‘The Mind is Immaterial’ [by Charles Taliaferro].Andrew Melnyk - 2020 - In Steven B. Cowan (ed.), Problems in Epistemology and Metaphysics: An Introduction to Contemporary Debates. Bloomsbury Publishing. pp. 311-315.
    This is a brief reply to Charles Taliaferro's case for dualism in the same volume.
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  14. Reducing and Apriorizing. Dematerialization and Immaterialization as Philosophical Strategies.Francesco Pisano - 2021 - Esercizi Filosofici 1 (15):83-97.
    Foucault found the starting point of modern European philosophy to be the construction of “man” as both an empirical fact and a transcendental operator. The aim is to show how this construction was made possible by an underlying strategical handling of the concept of matter. Some restrictions imposed on the materiality of knowledge-contents became key in explaining how actual men could gain access to transcendental knowledge. The paper focuses on Husserl and Kant as meaningful turning points of this transcendental discourse. (...)
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  15. The Unorthodox Margaret Cavendish.Peter West & Tom Stoneham - 2023 - In Karen Detlefsen & Lisa Shapiro (eds.), The Routledge Handbook of Women and Early Modern European Philosophy. Routledge.
    We argue that, while Cavendish did express orthodox piety, she is likely to have been read by her contemporaries as heterodox and deistic at best, atheistic at worst. Furthermore, they would have been right: it is seemingly impossible to reconcile her metaphysical and epistemological views with particular providence, miracles, the incarnation and revelation. We proceed by outlining her general metaphysical position (section 1) before looking in some detail at her discussion of immaterial beings (section 2). We then consider the implications (...)
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  16. Il Cartesio metafisico di Orazio Ricasoli Rucellai.Stefano Caroti - 2019 - Noctua 6 (1–2):219-304.
    Orazio Ricasoli Rucellai is one of the leading eruditi of the second half of 17th-century Florence; he tried to keep alive Galileo’s contribution to science. Most of his Dialoghi filosofici have been published at the end of 19th century; among the unpublished dialogues dedicated to Timaeus we find a partial defence of Descartes’ metaphysics, which is edited in the Appendix. In particular, the topics at stake are the demonstration of God’s existence and of the immateriality of the soul in Descartes’s (...)
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  17. Un problema metafísico en la filosofía de Catharine Trotter Cockburn: el espacio, el alma y la jerarquía de seres / A metaphysical problem in the philosophy of Catharine Trotter Cockburn: space, the soul and the hierarchy of beings.Sofía Beatriz Calvente - 2023 - Thémata Revista de Filosofía 67 (67):139-161.
    Catharine Trotter Cockburn’s metaphysics dissolves the necessary relationship between immateriality, immortality and thought. While in her youth this leads her to admit the possibility of thinking matter, in her mature work, it allows her to conceive space as non-thinking immaterial substance that links non-thinking material substance and thinking immaterial substance. To ground this conception of space, she draws on the thesis of the great chain of being. However, the possibility of thinking matter is not consistent with the hierarchy of beings, (...)
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  18. A Parsimonious Solution to the Hard Problem of Consciousness: Complexity and Narrative.Maxson J. McDowell - manuscript
    Three decades after Chalmers named it, the ‘hard problem’ remains. I suggest a parsimonious solution. Biological dynamic systems interact according to simple rules (while the environment provides simple constraints) and thus self-organize to become a new, more complex dynamic system at the next level. This spiral repeats several times generating a hierarchy of levels. A leap to the next level is frequently creative and surprising. From ants, themselves self-organized according to physical/chemical laws, may emerge an ant colony self-organized according to (...)
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  19. PARTS OF THE BHAGAVAD GITA COMPRESSED INTO A FEW THOUSAND WORDS FAMILIAR TO 21ST CENTURY SCIENTISTS.Rodney Bartlett - 2015 - Http://Vixra.Org/Author/Rodney_bartlett.
    This is an essay I entered in a competition about the Bhagavad Gita. Probably written about 2,000 years ago; this writing is perhaps the greatest philosophical expression of Hinduism. I was attracted to the contest because the website included a very favourable comment about the Bhagavad Gita by Albert Einstein (see below). For a while, I actually considered it possible that I’d win the contest. But that time has passed. The winner has been announced and I can now see my (...)
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  20. Kant on Plants: Self-Activity, Representations, and the Analogy with Life.Tyke Nunez - 2021 - Philosophers' Imprint 21 (11).
    Do plants represent according to Kant? This is closely connected to the question of whether he held plants are alive, because he explains life in terms of the faculty to act on one’s own representations. He also explains life as having an immaterial principle of self-motion, and as a body’s interaction with a supersensible soul. I argue that because of the way plants move themselves, Kant is committed to their being alive, to their having a supersensible ground of their self-activity, (...)
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  21. The Two Selves: Their Metaphysical Commitments and Functional Independence.Stan Klein - 2014 - Oxford University Press.
    The Two Selves takes the position that the self is not a "thing" easily reduced to an object of scientific analysis. Rather, the self consists in a multiplicity of aspects, some of which have a neuro-cognitive basis (and thus are amenable to scientific inquiry) while other aspects are best construed as first-person subjectivity, lacking material instantiation. As a consequence of their potential immateriality, the subjective aspect of self cannot be taken as an object and therefore is not easily amenable to (...)
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  22. The AI Ensoulment Hypothesis.Brian Cutter - forthcoming - Faith and Philosophy.
    According to the AI ensoulment hypothesis, some future AI systems will be endowed with immaterial souls. I argue that we should have at least a middling credence in the AI ensoulment hypothesis, conditional on our eventual creation of AGI and the truth of substance dualism in the human case. I offer two arguments. The first relies on an analogy between aliens and AI. The second rests on the conjecture that ensoulment occurs whenever a physical system is “fit to possess” a (...)
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  23. Spiritual Presence and Dimensional Space beyond the Cosmos.Hylarie Kochiras - 2012 - Intellectual History Review 22 (1):41-68.
    This paper examines connections between concepts of space and extension on the one hand and immaterial spirits on the other, specifically the immanentist concept of spirits as present in rerum natura. Those holding an immanentist concept, such as Thomas Aquinas, typically understood spirits non-dimensionally as present by essence and power; and that concept was historically linked to holenmerism, the doctrine that the spirit is whole in every part. Yet as Aristotelian ideas about extension were challenged and an actual, infinite, dimensional (...)
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  24.  20
    On the Origin of Human Souls: The Case of Ibn Sina (Avicenna) and Mullah Sadra (Sadraddin Shirazi).I. Baghirov - 2024 - Akademik Tarih Ve Düşünce Dergisi 11 (5):3575-3585.
    Subscribing to the Platonic concept of the immaterial soul, both Ibn Sina (Avicenna) and Sadraddin Shirazi (Mulla Sadra) accept the idea that human beings possess something beyond the material bodies that represent them in the physical world. However, there are significant differences between their concepts of the soul. One of these differences relates to the origination of the human soul. This paper examines these Muslim philosophers’ approaches to the issue of the soul’s origination. They both consider human souls to be (...)
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  25. (1 other version)When and Why Understanding Needs Phantasmata: A Moderate Interpretation of Aristotle’s De Memoria and De Anima on the Role of Images in Intellectual Activities.Caleb Cohoe - 2016 - Phronesis: A Journal for Ancient Philosophy 61 (3):337-372.
    I examine the passages where Aristotle maintains that intellectual activity employs φαντάσματα (images) and argue that he requires awareness of the relevant images. This, together with Aristotle’s claims about the universality of understanding, gives us reason to reject the interpretation of Michael Wedin and Victor Caston, on which φαντάσματα serve as the material basis for thinking. I develop a new interpretation by unpacking the comparison Aristotle makes to the role of diagrams in doing geometry. In theoretical understanding of mathematical and (...)
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  26. Mereological Nihilism and Personal Ontology.Andrew Brenner - 2017 - Philosophical Quarterly 67 (268).
    Mereological nihilists hold that composition never occurs, so that nothing is ever a proper part of anything else. Substance dualists generally hold that we are each identical with an immaterial soul. In this paper, I argue that every popular objection to substance dualism has a parallel objection to composition. This thesis has some interesting implications. First, many of those who reject composition, but accept substance dualism, or who reject substance dualism and accept composition, have some explaining to do. Secondly, one (...)
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  27. I See Dead People: Disembodied Souls and Aquinas’s ‘Two-Person’ Problem.Christina Van Dyke - 2012 - In John Marenbon (ed.), Oxford Studies in Medieval Philosophy. Oxford University Press. pp. 25-45.
    Aquinas’s account of the human soul is the key to his theory of human nature. The soul’s nature as the substantial form of the human body appears at times to be in tension with its nature as immaterial intellect, however, and nowhere is this tension more evident than in Aquinas’s discussion of the ‘separated’ soul. In this paper I use the Biblical story of the rich man and Lazarus (which Aquinas took to involve actual separated souls) to highlight what I (...)
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  28. The Paraphenomenal Hypothesis.David Pitt - 2017 - Analysis 77 (4):735-741.
    Reductive representationalism is the view that the qualitative properties associated with conscious experience are properties of the objects of the experience, and not of the experience itself. A prima facie problem for this view arises from dreams and hallucinations, in which qualitative properties are experienced but not instantiated in external objects of perception. I argue that representationalist attempts to solve it by appeal to actually uninstantiated properties are guilty of an absurdity akin to that which Ryle accused Descartes of in (...)
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  29. Hylemorphic dualism.David S. Oderberg - 2005 - Social Philosophy and Policy 22 (2):70-99.
    To the extent that dualism is even taken to be a serious option in contemporary discussions of personal identity and the philosophy of mind, it is almost exclusively either Cartesian dualism or property dualism that is considered. The more traditional dualism defended by Aristotelians and Thomists, what I call hylemorphic dualism, has only received scattered attention. In this essay I set out the main lines of the hylemorphic dualist position, with particular reference to personal identity. First I argue that overemphasis (...)
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  30. Учение прокла о надкосмических душах.Svetlana Mesyats - 2018 - Schole 12 (2):599-631.
    According to Marinus of Samaria, Proclus was the author of many philosophical doctrines. In particular he was the first to assert the existence of a kind of souls that are capable of simultaneously seeing several ideas and situated between the divine Intellect which embraces all things together by a single intuition, and the souls whose thoughts pass from one idea to another. In the following we are going to answer the question, what kind of souls did Proclus discover and why (...)
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  31.  60
    Mononoke Aesthetics in the Lights of Laozi and Peirce.Takaharu Oda & Xuan Wang - 2023 - Anais de Filosofia Clássica 17 (34):113–136.
    In the digital age, redefining and aesthetically appraising the spiritual substance of non-human entities is crucial, as traditional folklore’s immaterial beings like ghosts are not fully integrated into digital information products. But the enduring popularity of ghost monsters in global media culture, especially mononoke or yōkai in Japan, makes us rethink their immaterial presence alongside advancements in human technology and AI. A notable case is the TV series Mononoke (2006-07), which has spawned adaptations across various media in Japan and recently (...)
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  32. Die Ursächlichkeit des unbewegten Bewegers.David Torrijos-Castrillejo - 2014 - Helikon. A Multidisciplinary Online Journal 3:99-118.
    This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. According to Aristotle, the main explanation, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. The final causality is based on the higher energeia what owns the efficient cause, since the energeia itself is regarded by Aristotle as good. God (...)
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  33. Not Properly a Person.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  34. The Near-Death Experience Argument Against Physicalism: A Critique.B. Mitchell-Yellin & J. M. Fischer - 2014 - Journal of Consciousness Studies 21 (7-8):158-183.
    Physicalism is the thesis that everything is physical, including the mind. One argument against physicalism appeals to neardeath experiences, conscious experiences during episodes, such as cardiac arrest, when one's normal brain functions are severely impaired. The core contention is that NDEs cannot be physically explained, and so we have reason to appeal to the non-physical in explaining them. In this paper, we consider in detail a recent article by Pim van Lommel in which he appeals to NDEs in arguing against (...)
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  35. The Contours of Locke’s General Substance Dualism.Graham Clay - 2022 - Journal of Modern Philosophy 4 (1):1-20.
    In this paper, I will argue that Locke is a substance dualist in the general sense, in that he holds that there are, independent of our classificatory schema, two distinct kinds of substances: wholly material ones and wholly immaterial ones. On Locke’s view, the difference between the two lies in whether they are solid or not, thereby differentiating him from Descartes. My way of establishing Locke as a general substance dualist is to be as minimally committal as possible at the (...)
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  36. Modern Concepts of Financial and Non-Financial Motivation of Service Industries Staff.Tatyana Grynko, Oleksandr P. Krupskyi, Mykola Koshevyi & Olexandr Maximchuk - 2017 - Journal of Advanced Research in Law and Economics 26 (4):1100-1112.
    In modern conditions the questions of personnel management, including motivation, acquire new meaning. Particularly given the problems relevant to the service sector, where at the beginning of the XXI century employing more than 60% of the workforce in developed countries. These circumstances determine the need for a modern concept of material and immaterial motivation of service industries. Such factors determine the need for the development modern concept of material and immaterial motivation of service industries staff. To obtain indicated objective during (...)
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  37. Against Embodiment: Subjectivity Viewed from a Materialist Perspective.Katerina Kolozova - 2023 - Journal of the History of Women Philosophers and Scientists 2 (1-2):133–151.
    Just as in philosophy, truth—pure, immaterial “meaning” or simply value—takes a life of its own, even when purported to be materialist. The equation, M-C-M, can be transposed in P (Phallus) and C (femininity as commodity) amounting to P-C-P, and the argument is made by resorting to Marx and Irigaray via Laruelle.
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  38. Skepticism and Epistemic Closure: Two Bayesian Accounts.Luca Moretti & Tomoji Shogenji - 2017 - International Journal for the Study of Skepticism 7 (1):1-25.
    This paper considers two novel Bayesian responses to a well-known skeptical paradox. The paradox consists of three intuitions: first, given appropriate sense experience, we have justification for accepting the relevant proposition about the external world; second, we have justification for expanding the body of accepted propositions through known entailment; third, we do not have justification for accepting that we are not disembodied souls in an immaterial world deceived by an evil demon. The first response we consider rejects the third intuition (...)
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  39. The Mind: From Cartesian Dualism to Computational Functionalism.R. L. Tripathi - 2024 - Philosophy International Journal 7 (3):8.
    The concept of the mind in philosophy encompasses a diverse range of theories and perspectives, examining its immaterial nature, unitary function, self-activity, self-consciousness, and persistence despite bodily changes. This paper explores the attributes of the mind, addressing classical materialism, dualism, and behaviorism, along with contemporary theories like functionalism and computational functionalism. Key philosophical debates include the mind-body problem, the subjectivity of mental states, and the epistemological and conceptual challenges in understanding other minds. Contrasting views from Aristotle, Descartes, Wittgenstein, and modern (...)
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  40. Cesalpino, Andrea.Andrea Strazzoni - 2022 - Encyclopedia of Renaissance Philosophy.
    Andrea Cesalpino is an important figure in the history of science. He demonstrated that blood circulates into heart from veins and from the heart to arteries, paving the way to Harvey’s complete description of blood circulation. Moreover, he was the founder of botany as a systematic discipline, which he based, rather than on the observation of accidental similarities of plants, on the discovery of their vegetative-generative principle. In philosophy, he attempted to conciliate the immortality of the soul (i.e., the form (...)
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  41. Solitude without Souls: Why Peter Unger hasn’t Established Substance Dualism.Will Bynoe & Nicholas K. Jones - 2013 - Philosophia 41 (1):109-125.
    Unger has recently argued that if you are the only thinking and experiencing subject in your chair, then you are not a material object. This leads Unger to endorse a version of Substance Dualism according to which we are immaterial souls. This paper argues that this is an overreaction. We argue that the specifically Dualist elements of Unger’s view play no role in his response to the problem; only the view’s structure is required, and that is available to Unger’s opponents. (...)
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  42. Elisabeth of Bohemia as a Naturalistic Dualist.Frederique Janssen-Lauret - 2018 - In Emily Thomas (ed.), Early Modern Women on Metaphysics. New York, NY: Cambridge University Press. pp. 171-187.
    Elisabeth was the first of Descartes' interlocutors to press concerns about mind-body union and interaction, and the only one to receive a detailed reply, unsatisfactory though she found it. Descartes took her tentative proposal `to concede matter and extension to the soul' for a confused version of his own view: `that is nothing but to conceive it united to the body. Contemporary commentators take Elisabeth for a materialist or at least a critic of dualism. I read her instead as a (...)
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  43. ARGUING FROM CONSCIOUSNESS TO GOD's EXISTENCE VIA LOWE's DUALISM.Eric LaRock & Mostyn W. Jones - manuscript
    Arguments from consciousness to God’s existence (ACs) contend that physicalism is too problematic to explain the mind’s ultimate source. They add that theism probably better explains this source in terms of God making us in his own image (with conscious, unified, rational minds). But ACs are problematic too. First, physicalism has various competitors beside theism. Russellian monism and dual-aspect theory are examples. Second, all these theories, including theism, are seriously flawed. For example, it’s tied to traditional dualism, which has causal (...)
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  44. The Life Forms and Their Model in Plato's Timaeus.Karel Thein - 2006 - Rhizai. A Journal for Ancient Philosophy and Science 2:241-273.
    The Intelligible Living Thing, posited as the model of our visible and tangible universe in Plato’s Timaeus, is often taken for a richly structured whole, which is not a simple sum of its four major parts. This assumption seems unwarranted – most specifically, the dialogue contains no hint at any complex intelligible blue print of the world as a teleologically arranged whole, whose goodness is irreducible to the well-being and individual perfection of its parts. To construe the rich structure of (...)
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  45. Kenelm Digby (and Margaret Cavendish) on Motion.Daniel Whiting - 2024 - Journal of Modern Philosophy 6 (1):1-27.
    Motion—and, in particular, local motion or change in location—plays a central role in Kenelm Digby’s natural philosophy and in his arguments for the immateriality of the soul. Despite this, Digby’s account of what motion consists in has yet to receive much scholarly attention. In this paper, I advance a novel interpretation of Digby on motion. According to it, Digby holds that for a body to move is for it to divide from and unify with other bodies. This is a view (...)
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  46. Nicolaus Taurellus on Forms and Elements.Andreas Blank - 2014 - Science in Context 27 (4):659-682.
    ArgumentThis article examines the conception of elements in the natural philosophy of Nicolaus Taurellus (1547–1606) and explores the theological motivation that stands behind this conception. By some of his early modern readers, Taurellus may have been understood as a proponent of material atoms. By contrast, I argue that considerations concerning the substantiality of the ultimate constituents of composites led Taurellus to an immaterialist ontology, according to which elements are immaterial forms that possess active and passive potencies as well as motion (...)
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  47. Consciousness and the End of Materialism: Seeking identity and harmony in a dark era.Spyridon Kakos - 2018 - International Journal of Theology, Philosophy and Science 2 (2):17-33.
    “I am me”, but what does this mean? For centuries humans identified themselves as conscious beings with free will, beings that are important in the cosmos they live in. However, modern science has been trying to reduce us into unimportant pawns in a cold universe and diminish our sense of consciousness into a mere illusion generated by lifeless matter. Our identity in the cosmos is nothing more than a deception and all the scientific evidence seem to support this idea. Or (...)
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  48. Exploring the Depths of the Human Mind: An Analysis of Walter S. Athearn's "An Introduction to the Study of the Mind".R. L. Tripathi - 2024 - Psychology and Psychological Research International Journal 9 (3):4.
    Walter S. Athearn's "An Introduction to the Study of the Mind" delves into the essence and functions of the human mind, exploring its immaterial, unitary, self-active, self-conscious, and abiding attributes. Athearn emphasizes the mind's immortality and constancy despite bodily changes, underscoring the importance of effective study habits and emotional management for cognitive efficiency. The work highlights the significant impact of early experiences on mental development and stresses the need for balanced growth in knowledge, appreciation, and conduct to prevent mental disorders. (...)
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  49. Fondamenti geometrici e problemi filosofici dello spazio-tempo.Luciano Boi - 2012 - Isonomía. Revista de Teoría y Filosofía Del Derecho:1-37.
    The answer to some of the longstanding issues in the 20th century theoretical physics, such as those of the incompatibility between general relativity and quantum mechanics, the broken symmetries of the electroweak force acting at the subatomic scale and the missing mass of Higgs particle, and also those of the cosmic singularity and the black matter and energy, appear to be closely related to the problem of the quantum texture of space-time and the fluctuations of its underlying geometry. Each region (...)
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  50. The problem of extras and the contingency of physicalism.Robert Francescotti - 2014 - Philosophical Explorations 17 (2):241-254.
    Perhaps all concrete phenomena obtain solely in virtue of physical phenomena. Even so, it seems that the world could have been otherwise. It seems that physicalism, if true, is contingently true. In fact, many believe that the actual truth of physicalism allows metaphysically possible worlds duplicating the actual world in all physical respects while containing immaterial extras, e.g. ghosts, spirits, or Cartesian souls, that no physicalist would believe actually exist. Here I focus on physicalism regarding mentality and argue that the (...)
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