Results for 'René Doursat'

94 found
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  1. Programming the Emergence in Morphogenetically Architected Complex Systems.Franck Varenne, Pierre Chaigneau, Jean Petitot & René Doursat - 2015 - Acta Biotheoretica 63 (3):295-308.
    Large sets of elements interacting locally and producing specific architectures reliably form a category that transcends the usual dividing line between biological and engineered systems. We propose to call them morphogenetically architected complex systems (MACS). While taking the emergence of properties seriously, the notion of MACS enables at the same time the design (or “meta-design”) of operational means that allow controlling and even, paradoxically, programming this emergence. To demonstrate our claim, we first show that among all the self-organized systems studied (...)
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  2. René Girard and Philosophy. An Interview with Paul Dumouchel.Paul Dumouchel & Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (1):2-11.
    What was René Girard’s attitude towards philosophy? What philosophers influenced him? What stance did he take in the philosophical debates of his time? What are the philosophical questions raised by René Girard’s anthropology? In this interview, Paul Dumouchel sheds light on these issues.
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  3.  84
    Portrait of René Girard as a Post-Hegelian: Masters, Slaves, and Monstrous Doubles.Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (1):57-85.
    This paper will analyze the evolution and the key aspects of René Girard’s critique of the Hegelian “struggle for recognition” and the master-slave dialectic. Through a discussion of Girard’s views on Identity, Difference, Violence, Desire and Negativity, the study will aim to highlight the philosophical uniqueness of the mimetic theory in respect to French Hegelianism and postHegelianism.
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  4.  33
    René Girard’s Reflections on Modern Jihadism: An Introduction.Andreas Wilmes - 2017 - Philosophical Journal of Conflict and Violence 1 (2):98-116.
    This paper aims to offer a comprehensive overview of René Girard’s reflections on the issue of modern jihadism. It addresses three key aspects of his reasoning: (I) the rise of Islamic terrorism in the context of a globalization of resentment; (II) modern jihadism understood as an “event internal to the development of technology;” (III) the hypothesis that modern jihadism “is both linked to Islam and different from it.”.
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  5. Hyisen pohjolan viettelys: Rene Descartes (1596-1650).Markku Roinila - 2004 - In Timo Kaitaro & Markku Roinila (eds.), Filosofin kuolema. Summa.
    Kertomus René Descartesin kuolemasta / An account of the Death of René Descartes.
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  6. Descartes: A Biography; Cogito, Ergo Sum: The Life of René Descartes. [REVIEW]Gary Hatfield - 2008 - Isis: A Journal of the History of Science 99 (1):177-178.
    Review of Desmond M. Clarke. Descartes: A Biography. xi + 507 pp., apps., figs., bibl., index. Cambridge: Cambridge University Press, 2006. $40 (cloth).; Richard Watson, Cogito, Ergo Sum: The Life of René Descartes. viii + 375 pp., figs., bibl., index. Boston: David R. Godine, 2002. $35 (cloth).
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  7. Rene Descartes.John Sutton - 2005 - In W. H. McNeill (ed.), The Berkshire encyclopedia of world history: Vol 2. Berkshire Publishing. pp. 513-514.
    Even though the seventeenth-century French philosopher René Descartes has been remembered primarily for his contributions to Western philosophy, he also showed a curiosity about many aspects of the natural world. His mechanistic and rationalistic methods have been criticized as often as they have been praised, but they provided a framework for subsequent scientific inquiry.
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  8. Review of Rene Brouwer, The Stoic Sage, Cambridge, 2014. [REVIEW]Vanessa de Harven - forthcoming - Classical World: A Quarterly Journal on Antiquity 100 (2).
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  9.  99
    Susan Bordo, Ed., Feminist Interpretations of René Descartes Reviewed By.Karen Detlefsen - 2000 - Philosophy in Review 20 (2):87-89.
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  10.  86
    Rene´ Descartes.J. Sutton - 2001 - In Encyclopedia of the life sciences. Macmillan. pp. 383-386.
    Descartes was born in La Haye (now Descartes) in Touraine and educated at the Jesuit college of La Fleche` in Anjou. Descartes’modern reputation as a rationalistic armchair philosopher, whose mind–body dualism is the source of damaging divisions between psychology and the life sciences, is almost entirely undeserved. Some 90% of his surviving correspondence is on mathematics and scientific matters, from acoustics and hydrostatics to chemistry and the practical problems of constructing scientific instruments. Descartes was just as interested in the motions (...)
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  11. René Descartes: Kierkegaard's Understanding of Doubt and Certainty.Anders Moe Rasmussen - 2009 - In Jon Stewart (ed.), Kierkegaard and the Renaissance and the Modern Traditions. Ashgate. pp. 11-21.
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  12. The Senses and the Fleshless Eye: The Meditations as Cognitive Exercises.Gary Hatfield - 1986 - In Amelie Rorty (ed.), Essays on Descartes' Meditations. University of California Press. pp. 45–76.
    According to the reading offered here, Descartes' use of the meditative mode of writing was not a mere rhetorical device to win an audience accustomed to the spiritual retreat. His choice of the literary form of the spiritual exercise was consonant with, if not determined by, his theory of the mind and of the basis of human knowledge. Since Descartes' conception of knowledge implied the priority of the intellect over the senses, and indeed the priority of an intellect operating independently (...)
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  13. The Cognitive Faculties.Gary Hatfield - 1998 - In Daniel Garber & Michael Ayers (eds.), The Cambridge History of Seventeenth-Century Philosophy. Cambridge University Press. pp. 953–1002.
    During the seventeenth century the major cognitive faculties--sense, imagination, memory, and understanding or intellect--became the central focus of argument in metaphysics and epistemology to an extent not seen before. The theory of the intellect, long an important auxiliary to metaphysics, became the focus of metaphysical dispute, especially over the scope and powers of the intellect and the existence of a `pure' intellect. Rationalist metaphysicians such as Descartes, Spinoza, and Malebranche claimed that intellectual knowledge, gained independently of the senses, provides the (...)
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  14. Epistemology and Science in the Image of Modern Philosophy: Rorty on Descartes and Locke.Gary Hatfield - 2001 - In Juliet Floyd & Sanford Shieh (eds.), Future Pasts: The Analytic Tradition in Twentieth Century Philosophy. Oxford University Press. pp. 393–413.
    In Philosophy and the Mirror of Nature (1979), Richard Rorty locates the perceived ills of modern philosophy in the "epistemological turn" of Descartes and Locke. This chapter argues that Rorty's accounts of Descartes' and Locke's philosophical work are seriously flawed. Rorty misunderstood the participation of early modern philosophers in the rise of modern science, and he misdescribed their examination of cognition as psychological rather than epistemological. His diagnostic efforts were thereby undermined, and he missed Descartes' original conception of a general (...)
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  15. Teleology and Natures in Descartes' Sixth Meditation.Karen Detlefsen - 2013 - In Descartes' Meditations: A Critical Guide. Cambridge University Press. pp. 153-176.
    In this paper, I consider Descartes’ Sixth Meditation dropsy passage on the difference between the human body considered in itself and the human composite of mind and body. I do so as a way of illuminating some features of Descartes’ broader thinking about teleology, including the role of teleological explanations in physiology. I use the writings on teleology of some ancient authors for the conceptual (but not historical) help they can provide in helping us to think about the Sixth Meditation (...)
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  16.  55
    Sellars on Descartes.Christian Barth - 2018 - In Luca Corti & Antonio Nunziante (eds.), Sellars and the History of Modern Philosophy. New York, USA: Routledge. pp. 15-35.
    This essay is a critical assessment of Sellars' interpretation and criticism of Descartes. It argues that Sellars made several mistakes in his view of Descartes, although the general thrust of his critique is sound.
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  17. Historical Roots of Cognitive Science: The Rise of a Cognitive Theory of Perception From Antiquity to the Nineteenth Century. Theo C. Meyering.Gary Hatfield - 1993 - Philosophy of Science 60 (4):662-666.
    Review of THEO C. MEYERING, Historical Roots of Cognitive Science : The Rise of a Cognitive Theory of Perception from Antiquity to the Nineteenth Century. Boston: Kluwer, xix + 250 pp. $69.00. Examines the author's interpretation of Aristotelian theories of perceptual cognition, early modern theories, and Helmholtz's theory.
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  18. Descartes on the Theory of Life and Methodology in the Life Sciences.Karen Detlefsen - 2016 - In Peter Distelzweig & Evan Ragland (eds.), Early Modern Medicine and Natural Philosophy. Springer. pp. 141-72.
    As a practicing life scientist, Descartes must have a theory of what it means to be a living being. In this paper, I provide an account of what his theoretical conception of living bodies must be. I then show that this conception might well run afoul of his rejection of final causal explanations in natural philosophy. Nonetheless, I show how Descartes might have made use of such explanations as merely hypothetical, even though he explicitly blocks this move. I conclude by (...)
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  19. The Workings of the Intellect: Mind and Psychology.Gary Hatfield - 1997 - In Patricia Easton (ed.), Logic and the Workings of the Mind: The Logic of Ideas and Faculty Psychology in Early Modern Philosophy. Ridgeview Publishing Co. pp. 21-45.
    Two stories have dominated the historiography of early modern philosophy: one in which a seventeenth century Age of Reason spawned the Enlightenment, and another in which a skeptical crisis cast a shadow over subsequent philosophy, resulting in ever narrower "limits to knowledge." I combine certain elements common to both into a third narrative, one that begins by taking seriously seventeenth-century conceptions of the topics and methods central to the rise of a "new" philosophy. In this revisionist story, differing approaches to (...)
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  20. Was the Scientific Revolution Really a Revolution in Science?Gary Hatfield - 1996 - In Jamil Ragep & Sally Ragep (eds.), Tradition, Transmission, Transformation. Brill. pp. 489–525.
    This chapter poses questions about the existence and character of the Scientific Revolution by deriving its initial categories of analysis and its initial understanding of the intellectual scene from the writings of the seventeenth century, and by following the evolution of these initial categories in succeeding centuries. This project fits the theme of cross cultural transmission and appropriation -- a theme of the present volume -- if one takes the notion of a culture broadly, so that, say, seventeenth and eighteenth (...)
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  21. Does Putnam's Argument Beg the Question Against the Skeptic? Bad News for Radical Skepticism.Olaf Müller - 2001 - Erkenntnis 54 (3):299-320.
    Are we perhaps in the "matrix", or anyway, victims of perfect and permanent computer simulation? No. The most convincing—and shortest—version of Putnam's argument against the possibility of our eternal envattment is due to Crispin Wright (1994). It avoids most of the misunderstandings that have been elicited by Putnam's original presentation of the argument in "Reason, Truth and History" (1981). But it is still open to the charge of question-begging. True enough, the premisses of the argument (disquotation and externalism) can be (...)
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  22. Descartes on Physical Vacuum: Rationalism in Natural-Philosophical Debate.Joseph Zepeda - 2013 - Society and Politics 7 (2):126-141.
    Descartes is notorious for holding a strong anti-vacuist position. On his view, according to the standard reading, empty space not only does not exist in nature, but it is logically impossible. The very notion of a void or vacuum is an incoherent one. Recently Eric Palmer has proposed a revisionist reading of Descartes on empty space, arguing that he is more sanguine about its possibility. Palmer makes use of Descartes’ early correspondence with Marin Mersenne, including his commentary on Galileo’s Two (...)
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  23.  21
    "Gilbert Ryle and Maurice Merleau-Ponty’s Critique of Descartes".Gabrielle Jackson - 2010 - In Kascha Semonovitch and Neal DeRoo (ed.), Merleau-Ponty at the Limits of Art, Religion and Perception. New York: continuum. pp. 63-78.
    Gilbert Ryle and Maurice Merleau-Ponty each attempted to articulate a non-mechanistic concept of the body by stressing the importance of skill: skillful behavior constituting cognition in Ryle’s work, and the skill body constituting perception in Merleau-Ponty’s work. In this chapter, I turn to their cautions and insights. By drawing out the relation between these two seemingly unrelated theorists, I hope to show that together Ryle and Merleau-Ponty have much to offer philosophy today.
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  24. Cartesianism and its Feminist Promise and Limits: The Case of Mary Astell.Karen Detlefsen - forthcoming - In Catherine Wilson & Stephen Gaukroger (eds.), Descartes and Cartesianism: Essays in Honour of Desmond Clarke. Oxford University Press.
    In this paper, I consider Mary Astell's contributions to the history of feminism, noting her grounding in and departure from Cartesianism and its relation to women.
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  25. Transparency of Mind: The Contributions of Descartes, Leibniz, and Berkeley to the Genesis of the Modern Subject.Gary Hatfield - 2011 - In Hubertus Busche (ed.), Departure for Modern Europe: A Handbook of Early Modern Philosophy (1400-1700). Felix Meiner Verlag. pp. 361–375.
    The chapter focuses on attributions of the transparency of thought to early modern figures, most notably Descartes. Many recent philosophers assume that Descartes believed the mind to be “transparent”: since all mental states are conscious, we are therefore aware of them all, and indeed incorrigibly know them all. Descartes, and Berkeley too, do make statements that seem to endorse both aspects of the transparency theses (awareness of all mental states; incorrigibility). However, they also make systematic theoretical statements that directly countenance (...)
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  26. Du Châtelet and Descartes on the Role of Hypothesis and Metaphysics in Science.Karen Detlefsen - forthcoming - In Eileen O'Neill & Marcy Lascano (eds.), Feminism and the History of Philosophy. Kluwer Academic Publishers.
    In this chapter, I examine similarities and divergences between Du Châtelet and Descartes on their endorsement of the use of hypotheses in science, using the work of Condillac to locate them in his scheme of systematizers. I conclude that, while Du Châtelet is still clearly a natural philosopher, as opposed to modern scientist, her conception of hypotheses is considerably more modern than is Descartes’, a difference that finds its roots in their divergence on the nature of first principles.
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  27. Force and Mind–Body Interaction.Gary Hatfield - 2005 - In Juan Jose Saldana (ed.), Science and Cultural Diversity: Proceedings of the XXIst International Congress of the History of Science. Autonomous National University of Mexico. pp. 3074-3089.
    This article calls into question the notion that seventeenth-century authors such as Descartes and Leibniz straightforwardly conceived the mind as something "outside" nature. Descartes indeed did regard matter as distinct from mind, but the question then remains as to whether he equated the natural world, and the world of laws of nature, with the material world. Similarly, Leibniz distinguished a kingdom of final causes (pertaining to souls) and a kingdom of efficient causes (pertaining to bodies and motions), but the question (...)
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  28. Filosoof op de arbeidsmarkt: Interview met Babs van den Bergh.Anco Peeters & Bas Leijssenaar - 2010 - Splijtstof 39 (1):123-129.
    Interview met Babs van den Bergh over haar studie filosofie en de daaropvolgende carrière.
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  29. Cartesianism, the Embodied Mind, and the Future of Cognitive Research.Philippe Gagnon - 2015 - In Dirk Evers, Michael Fuller, Anne Runehov & Knut-Willy Sæther (eds.), Do Emotions Shape the World? Biennial Yearbook of the European Society for the Study of Science and Theology 2015-2016. Martin-Luther-Universität. pp. 225-244.
    In his oft-cited book Descartes' Error, Antonio Damasio claims that Descartes is responsible for having stifled the development of modern neurobiological science, in particular as regards the objective study of the physical and physiological bases for emotive and socially-conditioned cognition. Most of Damasio’s book would stand without reference to Descartes, so it is intriguing to ask why he launched this attack. What seems to fuel such claims is a desire for a more holistic understanding of the mind, the brain and (...)
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  30. Scepticism, Stoicism and Subjectivity: Reappraising Montaigne's Influence on Descartes.Jesús Navarro - 2010 - Contrastes: Revista Interdisciplinar de Filosofía 15 (1-2):243-260.
    According to the standard view, Montaigne’s Pyrrhonian doubts would be in the origin of Descartes’ radical Sceptical challenges and his cogito argument. Although this paper does not deny this influence, its aim is to reconsider it from a different perspective, by acknowledging that it was not Montaigne’s Scepticism, but his Stoicism, which played the decisive role in the birth of the modern internalist conception of subjectivity. Cartesian need for certitude is to be better understood as an effect of the Stoic (...)
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  31.  66
    Roger Ariew, Dennis Des Chene, Douglas M. Jesseph, Tad M. Schmaltz, and Theo Verbeek. Historical Dictionary of Descartes and Cartesian Philosophy. 2nd Ed. Lanham, MD: Rowman & Littlefield, 2015. Pp. 408. $115.00 ; $109.99. [REVIEW]Karen Detlefsen - 2016 - Hopos: The Journal of the International Society for the History of Philosophy of Science 6 (2):345-348.
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  32. Fotografía de un método.María G. Navarro - 2014 - Revista Cronopio 51 (12 june).
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  33.  47
    Exclusion in Descartes's Rules for the Direction of the Mind: The Emergence of the Real Distinction.Joseph Zepeda - 2016 - Intellectual History Review 26 (2):203-219.
    The distinction between the mental operations of abstraction and exclusion is recognized as playing an important role in many of Descartes’ metaphysical arguments, at least after 1640. In this paper I first show that Descartes describes the distinction between abstraction and exclusion in the early Rules for the Direction of the Mind, in substantially the same way he does in the 1640s. Second, I show that Descartes makes the test for exclusion a major component of the method proposed in the (...)
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  34.  83
    L’interprétation performative du Cogito cartésien.Elena Dragalina Chernaya - 2013 - Cahiers de Philosophie de L’Université de Caen 50:121-139..
    Cet article a pour but d’étudier les perspectives que l’approche performative de la preuve fournit, afin de répondre à deux questions classiques liées à l’interprétation de l’argument cartésien : Cogito ergo sum. La première question est la suivante : quel type de contrainte logique ou non-logique ergo exprime-t-il dans la formulation de cet argument? La seconde question est celle-ci : quel type d’existence est manifesté par l’argument Cogito, ou Cogito ergo quis est ?
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  35. The Official Doctrine and its Relevance Today.Desh Raj Sirswal - 2009 - PARISHEELAN (No.3):14-21.
    It is the intention of this paper is to introduce some contemporary relevance of Descartes’ dualism with special reference to Gilbert Ryle’s criticism. Ryle’s explicit target in The Concept of Mind is what he calls the “official doctrine”, which results, he tells us, at least in part from Descartes’ appreciation that Galilean methods of scientific discovery were fit to provide mechanical explanations for every occupant of space, together with Descartes’ conviction that the mental could not simply be a more complex (...)
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  36.  44
    Cartesian Humility and Pyrrhonian Passivity: The Ethical Significance of Epistemic Agency.Modesto Gómez-Alonso - 2016 - Logos and Episteme 7 (4):461-487.
    While the Academic sceptics followed the plausible as a criterion of truth and guided their practice by a doxastic norm, so thinking that agential performances are actions for which the agent assumes responsibility, the Pyrrhonists did not accept rational belief-management, dispensing with judgment in empirical matters. In this sense, the Pyrrhonian Sceptic described himself as not acting in any robust sense of the notion, or as ‘acting’ out of sub-personal and social mechanisms. The important point is that the Pyrrhonian advocacy (...)
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  37. L'immanenza del cogito. Per una genealogia del trascendentale deleuziano.Fabio Vergine - 2019 - In Enrico Giannetto (ed.), Di stelle, atomi e poemi. Verso la physis. Volume 2. Roma RM, Italia: pp. 125-142.
    Il principale obiettivo teoretico di questo lavoro consiste nel tentativo di verificare, attraverso un’indagine storico-genealogica e concettuale, come nella filosofia di Gilles Deleuze si assista ad un radicale mutamento del paradigma relativo alla nozione di trascendentale. Si tratta, in altre parole, di ripercorrere alcune delle tappe fondamentali che conducono il filosofo parigino a “purificare” il trascendentale da ogni riferimento ad una coscienza soggettiva egologica che si fondi in quanto principio genetico del mondo. Si riterrà utile procedere analizzando, in primo luogo, (...)
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  38. A Vision of Responsible Innovation.Rene Von Schomberg - 2013 - In Richard Owen (ed.), Responsible Innovation. pp. 51-74.
    This Article outlines a vision of responsible innovation and outlines a public policy and implementation strategy for it.
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  39. To the Center of the Sky: Heidegger, Polar Symbolism, and Christian Sacred Architecture.William Behun - 2009 - Environment, Space, Place 1 (1):7-25.
    Heidegger’s sense of the holy is an important aspect of his thought, especially in the form that it takes in his later work. By juxtaposingHeidegger’s thinking on the sacred with traditional metaphysician René Guénon’s examination of the symbolism of the sacred pole, we can bring both elements into clearer focus. This paper undertakes to draw together these two radically disparate thinkers not to undermine either’s project, but rather to demonstrate one way in which the sacred can be more thoroughly (...)
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  40. Oeuvres de Descartes.René Descartes, Ch Adam & Paul Tannery - 1897 - J. Vrin.
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  41.  78
    Quatro Desafios Céticos ao Saber.Luis R. G. Oliveira - forthcoming - In Antonio José Pêcego (ed.), Direito e Filosofia: Em Busca do Saber. Uberlândia, State of Minas Gerais, Brazil:
    O ceticismo é por vezes descartado como uma doutrina absurda e merecedora do seu lugar distante na antiguidade. Nada poderia ser menos correto. O ceticismo continua extremamente relevante para o pensamento filosófico e científico de hoje, servindo como um lembrete de que a sabedoria não é barata nem segura. Nesse texto, o meu objetivo principal é reproduzir o raciocínio das discussões clássicas sobre o ceticismo, mas de uma maneira coloquial e contemporânea. Após seguir as linhas de pensamento de Sexto Empírico, (...)
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  42. The Mind-Body Problem.Tim Crane - 1999 - In Rob Wilson & Frank Keil (eds.), The MIT Encyclopedia of the Cognitive Sciences. Cambridge, MA, USA: MIT Press.
    The mind-body problem is the problem of explaining how our mental states, events and processes—like beliefs, actions and thinking—are related to the physical states, events and processes in our bodies. A question of the form, ‘how is A related to B?’ does not by itself pose a philosophical problem. To pose such a problem, there has to be something about A and B which makes the relation between them seem problematic. Many features of mind and body have been cited as (...)
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  43.  16
    Jaké to je, nebo o čem to je? Místo vědomí v materiálním světě.Tomas Hribek - 2017 - Praha, Česko: Filosofia.
    [What It’s Like, or What It’s About? The Place of Consciousness in the Material World] Summary: The book is both a survey of the contemporary debate and a defense of a distinctive position. Most philosophers nowadays assume that the focus of the philosophy of consciousness, its shared explanandum, is a certain property of experience variously called “phenomenal character,” “qualitative character,” “qualia” or “phenomenology,” understood in terms of what it is like to undergo the experience in question. Consciousness as defined in (...)
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  44. Anton Wilhelm Amo: The African Philosopher in 18th Europe.Dwight Lewis - 2018 - Blog of The American Philosophical Association.
    Anton Wilhelm Amo (c. 1700 – c. 1750) – born in West Africa, enslaved, and then gifted to the Duke of Braunschweig-Wolfenbüttel – became the first African to earn a Ph.D. in philosophy at a European university. He went on to teach philosophy at the Universities of Halle and Jena. On the 16th of April, 1734, at the University of Wittenberg, he defended his dissertation, De Humanae Mentis Apatheia (On the Impassivity of the Human Mind), in which Amo investigates the (...)
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  45. La maladie mortelle de Descartes - pneumonie ou empoisonnement ?Theodor Ebert - 2015 - Http://Www.17esiecle.Fr.
    This is a reply to Vincent Carraud/René Verdon « Remarques circonspectes sur la mort de Descartes » (published in Revue du dix-septième siècle, n° 265, 2014/4, pp. 719-726, online: http://www.cairn.info/revue-dix-septieme-siecle-2014-4-page-719.htm, containing a critique of my "L'énigme de la mort de Descartes" Paris, 2011). I discuss the fatal illness and the death of Descartes, arguing that Descartes was very probably the victim of arsenical poisoning. The suspected murderer is a French priest, François Viogué, living with Descartes in 1650 at the (...)
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  46.  11
    Politiske ideer i Platons *Phaidon*. Sokrates' argumenter for sjælens udødelighed som et forsvar for menneskelig frihed.Jens Kristian Larsen - 2018 - Agora 2 (2018):46-68.
    I denne artikel argumenteres der for, at døden i Phaidon primært skal forstås metaforisk, som sjælens adskillelse fra kroppen i den rene tænkning. Artiklens hovedtese er, at de fire argumenter for sjælens udødelighed, der findes i dialogen, skal læses som en fremadskridende afklaring af, hvilken væremåde sjælen har, når den isolerer sig fra kroppen, snarere end at læses bogstaveligt som beviser for, at sjælen er udødelig. Tillige argumenteres der for, at den såkaldt anden sejlads – Sokrates’ beskrivelse af, hvorledes han (...)
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  47.  81
    Isaac Newton (1642–1727).Zvi Biener - 2017 - Routledge Encyclopedia of Philosophy.
    Isaac Newton is best known as a mathematician and physicist. He invented the calculus, discovered universal gravitation and made significant advances in theoretical and experimental optics. His master-work on gravitation, the Principia, is often hailed as the crowning achievement of the scientific revolution. His significance for philosophers, however, extends beyond the philosophical implications of his scientific discoveries. Newton was an able and subtle philosopher, working at a time when science was not yet recognized as an activity distinct from philosophy. He (...)
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  48. From the Ethics of Technology Towards an Ethics of Knowledge Policy.René von Schomberg - 2007 - AI and Society.
    My analysis takes as its point of departure the controversial assumption that contemporary ethical theories cannot capture adequately the ethical and social challenges of scientific and technological development. This assumption is rooted in the argument that classical ethical theory invariably addresses the issue of ethical responsibility in terms of whether and how intentional actions of individuals can be justified. Scientific and technological developments, however, have produced unintentional consequences and side-consequences. These consequences very often result from collective decisions concerning the way (...)
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  49. The Erosion of Our Value Spheres.René von Schomberg - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 3:197-218.
    In the following, I will discuss the current social reaction to the ecological crisis and the ways in which society reacts to technological risks, which can be understood primarily as a reaction to scientific and moral or ethical uncertainty. In the first section, I will clarify what is meant by scientific and moral or ethical uncertainty. In the second section, I will contrast Max Weber's differentiation of science, law [Recht) and morality in the modern world with the process of de-differentiation (...)
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  50. Most Peers Don’T Believe It, Hence It Is Probably False.René van Woudenberg & Hans van Eyghen - 2017 - European Journal for Philosophy of Religion 9 (4):87-112.
    Rob Lovering has recently argued that since theists have been unable, by means of philosophical arguments, to convince 85 percent of professional philosophers that God exists, at least one of their defining beliefs must be either false or meaningless. This paper is a critical examination of his argument. First we present Lovering’s argument and point out its salient features. Next we explain why the argument’s conclusion is entirely acceptable for theists, even if, as we show, there are multiple problems with (...)
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