Results for 'human nature, perfect man according Rumi'

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  1. La paradoja de la naturaleza humana, según Rumi.Eric Geoffroy - unknown - Http://Laescalera-Sophia.Com.Ar/.
    Jalāl ad-Dīn Muhammad Rūmī was an universal and perennial wise. Here, in this short but full of meanings article, Eric Geoffroy, french scholar expert in islamic thought, talks about Rumi's conception on human nature. Translated to spanish and introduced by Máximo Lameiro.
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  2.  59
    Jean Piaget'in Zihinsel Gelişim Kuramına Göre Mevlana'nın Mistik Düşüncesinin Değerlendirilmesi(The evaluation of Rumi’s mystical theory according to Jean Piaget’s theory of mental development).Aysel Tan - 2020 - In Nazile Abdullazade (ed.), 6th International GAP SOCIAL SCIENCES Congress. Şanlıurfa, Türkiye:
    Jean Piaget's theory of human mental development mirrors many issues related to human. According to this theory, one's view of himself, nature/universe and God is changing. According to this theory, which is basically divided into four main periods and subtitles, the thinking skill of man changes according to age, physical development, education and society. These differences affect the way individuals obtain information. Individuals who acquire knowledge with an emotional intuition before the age of seven acquire (...)
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  3. Obligation in Rousseau: Making Natural Law History?Michaela Rehm - 2012 - Jahrbuch für Recht Und Ethik/Annual Review of Law and Ethics 20:139-154.
    Is Rousseau an advocate of natural law or not? The purpose of Rehm’s paper is to suggest a positive answer to this controversially discussed question. On the one hand, Rousseau presents a critical history of traditional natural law theory which in his view is based on flawed suppositions: not upon natural, but on artificial qualities of man, and even rationality and sociability are counted among the latter. On the other hand he presents the self-confident manifesto for a fresh start in (...)
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  4.  87
    Religious Experience As A Journey To Perfection: An Inquiry Into The Ideas of Al-Ghazali.Abdullah Akgul - 2019 - Bilimname 38 (2019):813-833.
    Religious experience is one of the fundamental problems of the philosophy of religion. Although it has entered the literature as a proof of God; discussions focus on its nature. The basic approaches to the nature of religious experience are: religious experience as a feeling, religious experience as a perception, religious experience as a comment. The main reason that makes the nature of religious experience controversial is that it consists of two concepts that have a wide range of meaning, such as (...)
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  5. Aquinas’s Shiny Happy People: Perfect Happiness and the Limits of Human Nature.Christina Van Dyke - 2014 - In Oxford Studies in the Philosophy of Religion. pp. 269-291.
    In Aquinas's account of the beatific vision, human beings are joined to God in a never-ending act of contemplation of the divine essence: a state which utterly fulfills the human drive for knowledge and satisfies every desire of the human heart. In this paper, I argue that this state represents less a fulfillment of human nature, however, than a transcendence of that nature. Furthermore, what’s transcended is not incidental on a metaphysical, epistemological, or moral level.
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  6.  65
    Dharma and Religion in Tagore’s Views.Iwona Milewska - 2014 - Argument: Biannual Philosophical Journal 4 (1):81-88.
    Rabindranath Tagore (1861–1941), one of the greatest contemporary Indian thinkers, discussed the problem of religion and faith on the ground of global pluralism and religious diversity. He presented his views in numerous poetical works (including Gitanjali, a collection of Song offerings translated into English, for which he was awarded with the Noble Prize in literature in 1913), but he also delivered many speeches, mostly addressed to the Western audience (e.g. The religion of Man). In his writing, Tagore often uses the (...)
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  7. Recent Work on Human Nature: Beyond Traditional Essences.Maria Kronfeldner, Neil Roughley & Georg Toepfer - 2014 - Philosophy Compass 9 (9):642-652.
    Recent philosophical work on the concept of human nature disagrees on how to respond to the Darwinian challenge, according to which biological species do not have traditional essences. Three broad kinds of reactions can be distinguished: conservative intrinsic essentialism, which defends essences in the traditional sense, eliminativism, which suggests dropping the concept of human nature altogether, and constructive approaches, which argue that revisions can generate sensible concepts of human nature beyond traditional essences. The different constructive approaches (...)
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  8. Some Libertarian Ideas About Human Social Life.Gheorghe-Ilie Farte - 2012 - Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 10 (2):07-19.
    The central thesis of my article is that people live a life worthy of a human being only as self-ruling members of some autarchic (or self-governing) communities. On the one hand, nobody is born as a self-ruling individual, and on the other hand, everybody can become such a person by observing progressively the non-aggression principle and, ipso facto, by behaving as a moral being. A self-ruling person has no interest in controlling her neighbors, but in mastering his own impulses, (...)
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  9. COEVOLUTIONARY SEMANTICS OF TECHNOLOGICAL CIVILIZATION GENESIS AND EVOLUTIONARY RISK (BETWEEN THE BIOAESTHETICS AND BIOPOLITICS).V. T. Cheshko & O. N. Kuz - 2016 - Anthropological Dimensions of Philosophical Studies (10):43-55.
    Purpose (metatask) of the present work is to attempt to give a glance at the problem of existential and anthropo- logical risk caused by the contemporary man-made civilization from the perspective of comparison and confronta- tion of aesthetics, the substrate of which is emotional and metaphorical interpretation of individual subjective values and politics feeding by objectively rational interests of social groups. In both cases there is some semantic gap pre- sent between the represented social reality and its representation in perception (...)
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  10.  84
    Coevolutionary Semantics of Technological Civilization Genesis and Evolutionary Risk.V. T. Cheshko & O. M. Kuz - 2016 - Anthropological Measurements of Philosophical Research 10:43-55.
    Purpose of the present work is to attempt to give a glance at the problem of existential and anthropological risk caused by the contemporary man-made civilization from the perspective of comparison and confrontation of aesthetics, the substrate of which is emotional and metaphorical interpretation of individual subjective values and politics feeding by objectively rational interests of social groups. In both cases there is some semantic gap present between the represented social reality and its representation in perception of works of art (...)
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  11. Human Being in the Ontology of al-Ghazali.Abdullah Akgul - 2018 - Social Sciences Studies Journal 22 (4):3718-3727.
    Al-Ghazali's human understanding can be considered from two perspectives. The first of these is being born as a human, and the second is to be human in the sense of fulfilling the requirements of human nature. The main factor that determines this distinction is the existence of a special effort of the person. This article deals with the being born as a human part of al-Ghazali's human understanding. In other words, the subject of the (...)
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  12. Philosophical and anthropological studies in NaUKMA: the problem of human as a moral and ethical being.Dmytro Mykhailov - 2018 - Наукові Записки Наукма. Філософія Та Релігієзнавство 1:3-11.
    Last year, the Department of Philosophy and Religious Studies of “Kyiv-Mohyla Academy” celebrated the 25 th anniversary. This article confines to this very special event and analyzes three important anthropological studies that deal with moral components of human being. The research directions have been formed at the Department since its establishment in 1992. -/- The first part of the article focuses mainly on the Kantian studies. According to Kant’s anthropology, human nature should be explored on two levels: (...)
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  13. Second Nature: The Man-Made World of Idealism, Technology and Power.Dan Bruiger - 2006 - Trafford/Left Field Press.
    Human culture seeks to transcend and replace the uncertainties of nature with a controllable human world. The quest for the Ideal has led to the creation of artificial environments, both material and intellectual—a second nature. New technologies express ancient dreams of immortality, freedom from embodiment and pain, and unlimited control of matter in man-made environments. But nature is not an artifact and may never be fully understood or controlled. While post-humanism may be delusional, its dreams could defeat the (...)
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  14. Metaphysics for Responsibility to Nature.Bo Meinertsen - 2018 - Journal of Value Inquiry 52 (2):187-197.
    On the notion of responsibility employed by John Passmore in his classic Man’s Responsibility for Nature, the relationship of responsibility can only hold between persons (human beings, subjects), or groups and communities of them, and other persons. And in this relationship the persons that are responsible 'to' other persons are responsible 'for' how their actions affect these other persons, not to the direct object of these actions (in this case: nature). If this is correct, we cannot be responsible to (...)
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  15. Hans Jonas E Il Tramonto Dell'uomo.Roberto Franzini Tibaldeo & Paolo Becchi - 2016 - Annuario Filosofico 32:245-264.
    The article deals with present day challenges related to the employ of technology in order to reduce the exposition of the human being to the risks and vulnerability of his or her existential condition. According to certain transhumanist and posthumanist thinkers, as well as some supporters of human enhancement, essential features of the human being, such as vulnerability and mortality, ought to be thoroughly overcome. The aim of this article is twofold: on the one hand, we (...)
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  16. The Value of Nonhuman Nature: A Constitutive View.Roman Altshuler - 2014 - Ethical Theory and Moral Practice 17 (3):469-485.
    A central question of environmental ethics remains one of how best to account for the intuitions generated by the Last Man scenarios; that is, it is a question of how to explain our experience of value in nature and, more importantly, whether that experience is justified. Seeking an alternative to extrinsic views, according to which nonhuman entities possess normative features that obligate us, I turn to constitutive views, which make value or whatever other limits nonhuman nature places on action (...)
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  17. Spinoza on Being Human and Human Perfection.Karolina Hübner - 2014 - In Matthew Kisner Andrew Youpa (ed.), Essays on Spinoza's Ethical Theory.
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  18. Tomasza z Akwinu koncepcja prawa naturalnego. Czy Akwinata jest myślicielem liberalnym? [Thomas Aquinas’s Conception of Natural Law: Is Aquinas a Liberal Thinker?].Marek Piechowiak - 2013 - Przegląd Tomistyczny 19:301-337.
    This article seeks to justify the claim that Thomas Aquinas proposed a concept of natural law which is immune to the argument against the recognition of an objective grounding of the good formulated by a well-known representative of the liberal tradition, Isaiah Berlin, in his famous essay “Two Concepts of Freedom.” I argue that Aquinas’s concept of freedom takes into account the very same values and goals that Berlin set out to defend when he composed his critique of natural law. (...)
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  19. The Battle of the Endeavors: Dynamics of the Mind and Deliberation in New Essays on Human Understanding, Book II, Xx-Xxi.Markku Roinila - 2016 - In Wenchao Li (ed.), “Für unser Glück oder das Glück anderer”. Vorträge des X. Internationalen Leibniz-Kongresses, Hannover, 18. – 23. Juli 2016. G. Olms. pp. Band V, 73-87.
    In New Essays on Human Understanding, book II, chapter xxi Leibniz presents an interesting picture of the human mind as not only populated by perceptions, volitions and appetitions, but also by endeavours. The endeavours in question can be divided to entelechy and effort; Leibniz calls entelechy as primitive active forces and efforts as derivative forces. The entelechy, understood as primitive active force is to be equated with a substantial form, as Leibniz says: “When an entelechy – i.e. a (...)
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  20.  57
    The Transient Suppression of the Worst Devils of Our Nature—a Review of Steven Pinker’s ‘The Better Angels of Our Nature: Why Violence Has Declined’(2012)(Review Revised 2019).Michael Starks - 2019 - In Suicidal Utopian Delusions in the 21st Century -- Philosophy, Human Nature and the Collapse of Civilization -- Articles and Reviews 2006-2019 4th Edition Michael Starks. pp. 358-363.
    This is not a perfect book, but it is unique, and if you skim the first 400 or so pages, the last 300 (of some 700) are a pretty good attempt to apply what's known about behavior to social changes in violence and manners over time. The basic topic is: how does our genetics control and limit social change? Surprisingly he fails to describe the nature of kin selection (inclusive fitness) which explains much of animal and human social (...)
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  21. In What Sense Exactly Are Human Beings More Political According to Aristotle?Refik Güremen - 2018 - Filozofija I Društvo 29 (2):170-181.
    Abstract According to Aristotle, human beings are by nature political animals. It is now common knowledge that being political is not a human privilege for him: bees, wasps, ants and cranes are other political species. Although they are not the only political animals, human beings, for Aristotle, are still more political than the other political animals. The present article investigates the precise sense of this comparison; and it claims that the higher degree of human politicalness (...)
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  22. On Jean-Jacques Rousseau’s Ideal of Natural Education.Ruth A. Burch - 2017 - Dialogue and Universalism 27 (1):189-198.
    The aim of this contribution is to critically explore the understanding, the goals and the meaning of education in the philosophy of education by Jean-Jacques Rousseau. In his educational novel Emile: or On Education [Emile ou De l’éducation] he depicts his account of the natural education. Rousseau argues that all humans share one and the same development process which is independent of their social background. He regards education as an active process of perfection which is curiosity-driven and intrinsic to each (...)
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  23. A Discourse Concerning the Nature of Man.James Lowde - 1694 - Garland.
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  24.  10
    Aristotle’s Criticism of Pre-Socratic Natural Philosophy.Abduljaleel Alwali - 2006 - Amman, Jordan: Dar Al-Warraq.
    Aristotle (384-322 B.C), a well know Greek philosopher, physician, scientist and politician. A variety of identifying researches have been written on him. It is therefore a considerable pride for the researcher to write something about him when even mentioning his name and his father's name is a point of prestige in the Greek Language. His name means the preferable sublimity whereas Nicomachus (his father's name) means the definable negotiator. His father's and mother's origin belongs to Asclepiade, the favorite origin in (...)
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  25. THE DEVELOPMENT OF MORALITY IN HUMAN LIFE: AN OVERVIEW.Desh Raj Sirswal - 2014 - Milestone Education Review 5 (01):25-35.
    Presently philosophers, social theorists, educationists and legal scholars are busy with issues of contemporary importance such as affirmative actions, animal’s rights, capital punishment, cloning, euthanasia, immigration, pornography, privacy in civil society, values in nature, human rights, cultural values and world hunger etc. Since ancient time ethics is one of the most important part of philosophical speculations and human development. The development of morality comes under three stages viz. intrinsic morality, customary morality and reflective morality. Intrinsic morality has traditionally (...)
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  26. Kant on Education and Evil—Perfecting Human Beings with an Innate Propensity to Radical Evil.Klas Roth & Paul Formosa - 2018 - Educational Philosophy and Theory 51 (13):1304-1307.
    Kant begins his Lectures on Pedagogy by stating, “[t]he human being is the only creature that must be educated” (Kant, 2007, 9:441), and he argues that it is through education that we can transform our initial “animal nature into human nature” (ibid. 2007, 9:441). Kant understands education as involving an ordered process of care, discipline, instruction and formation through enculturating, civilizing and moralizing (Formosa 2011). Further, Kant envisages that we should pursue as a species the “moral perfection” that (...)
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  27.  19
    Moser's Criticism on Divine Hiddenness Argument نقد موزر بر استدلال خفای الاهی.Sayyed Nasirahmad Hossaini - 2015 - Journal of Philosophical Theological Research 17 (68):27-50.
    Canadian Philosopher, John L. Schellenberg, formally proposed and formulated "Divine Hiddenness Argument" in 1993 for the first time. In this atheistic argument, he states that God does not provide sufficient evidence for His existence at least to some people for some times, thus He is hidden. According to his argument which is based on God’s perfect love, Schellenberg believes that if God perfectly loves people as his creatures, He will provide sufficient evidence for his existence to them and (...)
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  28.  31
    P Werhane, Adam Smith's Legacy for Modern Capitalism. [REVIEW]Sergio Volodia Marcello Cremaschi - 1992 - Quaderni di Storia dell'Economia Politica 10 (3):187-189.
    First, the book does not have an original thesis. The thesisthe author wants to argue is that Smith is different from his current caricature, a legacy of his nineteenth-century image, according to which he would argue that: i) man is a maximizer of utility; ii) man is ordinarily moved by a narrow selfish interest, or at least is indifferent to the interests of others; iii) human beings are social atoms; iv) a perfectly competitive market is morally a free (...)
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  29. How Theories of Well-Being Can Help Us Help.Valerie Tiberius - 2014 - Journal of Practical Ethics 2 (2):1-19.
    Some theories of well-being in philosophy and in psychology define people’s well-being in psychological terms. According to these theories, living well is getting what you want, feeling satisfied, experiencing pleasure, or the like. Other theories take well-being to be something that is not defined by our psychology: for example, they define well-being in terms of objective values or the perfection of our human nature. These two approaches present us with a trade-off: The more we define well-being in terms (...)
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  30. ‘Learning to Love’. Review of Richard Allen, David Hartley on Human Nature. [REVIEW]John Sutton - 2002 - Times Literary Supplement 5162.
    In a remarkable and utterly original work of philosophical history, Richard Allen revivifies David Hartley's Observations on Man, his Frame, his Duty, and his Expectations (1749). Though it includes a detailed and richly annotated chronology, this is not a straight intellectual biography, attentive as it might be to the intricacies of Hartley's Cambridge contacts, or the mundane rituals of his medical practice, or the internal development of the doctrine of association of ideas. Instead Allen brings Hartley's book, a psychological epic (...)
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  31. Early Confucian Principles: The Potential Theoretic Foundation of Democracy in Modern China.Keqian Xu - 2006 - Asian Philosophy 16 (2):135 – 148.
    The subtle and complex relation between Confucianism and modern democracy has long been a controversial issue, and it is now again becoming a topical issue in the process of political modernization in contemporary China. This paper argues that there are some quite basic early Confucian values and principles that are not only compatible with democracy, but also may become the theoretic foundation of modern democracy in China. Early Confucianism considers 'the people's will' as the direct representative of 'Heaven's will', with (...)
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  32. Nature, Man and Logos: An Outline of the Anthropology of the Sophists.Zbigniew Nerczuk - 2016 - Kultura I Edukacja 2 (112):43-52.
    The paper aims at reconstructing the fundamentals of the sophistic anthropology. Contrary to the recognized view of the humanistic shift which took place in the sophistic thought, there is evidence that the sophists were continuously concerned with the problems of philosophy of nature. The difference between the sophists and their Presocratic predecessors was that their criticism of the philosophical tradition and the transformative answers given to the old questions were the basis and the starting point of the " ethical " (...)
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  33. Human Identity, Immanent Causal Relations, and the Principle of Non-Repeatability: Thomas Aquinas on the Bodily Resurrection.Christina van Dyke - 2007 - Religious Studies 43 (4):373 - 394.
    Can the persistence of a human being's soul at death and prior to the bodily resurrection be sufficient to guarantee that the resurrected human being is numerically identical to the human being who died? According to Thomas Aquinas, it can. Yet, given that Aquinas holds that the human being is identical to the composite of soul and body and ceases to exist at death, it's difficult to see how he can maintain this view. In this (...)
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  34. The Fundamental Principles of Existence and the Origin of Physical Laws.Attila Grandpierre - 2002 - Ultimate Reality and Meaning 25 (2):127-147.
    Our concept of the universe and the material world is foundational for our thinking and our moral lives. In an earlier contribution to the URAM project I presented what I called 'the ultimate organizational principle' of the universe. In that article (Grandpierre 2000, pp. 12-35) I took as an adversary the wide-spread system of thinking which I called 'materialism'. According to those who espouse this way of thinking, the universe consists of inanimate units or sets of material such as (...)
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  35. The Birth of the Idea of Perfectibility: From the Enlightenment to Transhumanism.Anastasia Ugleva & Olga Vinogradova - 2019 - Russian Journal of Philosophical Sciences 62 (4):132-147.
    Starting from the Age of Enlightenment, a person’s ability of self-improvement, or perfectibility, is usually seen as a fundamental human feature. However, this term, introduced into the philosophical vocabulary by J.-J. Rousseau, gradually acquired additional meaning – largely due to the works of N. de Condorcet, T. Malthus and C. Darwin. Owing to perfectibility, human beings are not only able to work on themselves: by improving their abilities, they are also able to change their environment (both social and (...)
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  36. Ortega y Gasset on Natural Selection and the Vocation of Man: Rejection or Elaboration of Darwinism?Lior Rabi - 2015 - Kairos: Journal of Philosophy and Science 13:47-81.
    In many of his writings and lectures Ortega y Gasset criticized Darwinism on numbers of issues. In this paper I aim to reexamine his critique and to prove that in 1916 the harsh critique was designed to hide the similarity between his ideas and Darwin's idea of Natural Selection. The origins of Ortega's idea on the vocation of man can be traced in his dialogue with Darwin in the year 1916. In the historiography his Philosophy of Life is conceived as (...)
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  37. The Decline of Natural Law Reasoning.Joseph Tham - 2014 - The National Catholic Bioethics Quarterly 14 (2):245-255.
    The author discusses natural law reasoning, from the 1960s in the context of Pope Paul VI’s Humanae vitae, to recent cultural and intellectual currents and their influence on the tradition. The challenges that have skewed acceptance of a common human nature and the existence of natural law are addressed. The author shows how the debate on contraception initiated this challenge against natural law reasoning and led to a more evolutive concept of human nature. Attention is drawn to a (...)
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  38. Miracles and the Perfection of Being: The Theological Roots of Scientific Concepts.Alex V. Halapsis - 2016 - Anthropological Measurements of Philosophical Research 9:70-77.
    Purpose of the article is to study the Western worldview as a framework of beliefs in probable supernatural encroachment into the objective reality. Methodology underpins the idea that every cultural-historical community envisions the reality principles according to the beliefs inherent to it which accounts for the formation of the unique “universes of meanings”. The space of history acquires the Non-Euclidean properties that determine the specific cultural attitudes as well as part and parcel mythology of the corresponding communities. Novelty consists (...)
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  39. Duties Regarding Nature: A Kantian Approach to Environmental Ethics.Toby Svoboda - 2012 - Kant Yearbook 4 (1):143-163.
    Many philosophers have objected to Kant’s account of duties regarding non-human nature, arguing that it does not ground adequate moral concern for non-human natural entities. However, the traditional interpretation of Kant on this issue is mistaken, because it takes him to be arguing merely that humans should abstain from animal cruelty and wanton destruction of flora solely because such actions could make one more likely to violate one’s duties to human beings. Instead, I argue, Kant’s account of (...)
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  40. The Overman and the Arahant : Models of Human Perfection in Nietzsche and Buddhism.Soraj Hongladarom - 2011 - Asian Philosophy 21 (1):53-69.
    Two models of human perfection proposed by Nietzsche and the Buddha are investigated. Both the overman and the arahant need practice and individual effort as key to their realization, and they share roughly the same conception of the self as a construction. However, there are also a number of salient differences. Though realizing it to be constructed, the overman does proclaim himself through his assertion of the will to power. The realization of the true nature of the self does (...)
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  41. An Examination of Spinoza’s Moral Philosophy.Idorenyin F. Esikot, Peter Bessong & Emmanuel E. Ette - 2019 - GNOSI: An Interdisciplinary Journal of Human Theory and Praxis 2 (1).
    Spinoza's moral philosopher represents his most concerted attempt to come to terms with the great philosophical questions of the existence and identity of God, the nature and origin of the human mind concerning God, the origin and nature of emotions, the power of emotions as they restrict freedom of choice. His ethics is derived from his metaphysics and psychology. His belief that everything emanates from a perfect and infinite God made him conclude that evil does not exist. Further, (...)
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  42. Plato’s Concept of Democracy and Contemporary Political Scenario in Nigeria.PhD Eugene Anowai - 2019 - International Journal of Academic Multidisciplinary Research (IJAMR) 3 (4):1-7.
    Abstract: Plato finds that the necessity for society and the state resides in human nature itself. No one is sufficient in himself; everyone needs the aid of others in order to live life worthy of man. Hence man must live with others in society in order to make use of them both materially and morally. So from the moment society arises out of necessity of meeting the needs of man, the members which make up society must be organised into (...)
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  43. Filozofia praw człowieka. Prawa człowieka w świetle ich międzynarodowej ochrony.Marek Piechowiak - 1999 - Towarzystwo Naukowe KUL.
    PHILOSOPHY OF HUMAN RIGHTS: HUMAN RIGHTS IN LIGHT OF THEIR INTERNATIONAL PROTECTION Summary The book consists of two main parts: in the first, on the basis of an analysis of international law, elements of the contemporary conception of human rights and its positive legal protection are identified; in the second - in light of the first part -a philosophical theory of law based on the tradition leading from Plato, Aristotle, and St. Thomas Aquinas is constructed. The conclusion (...)
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  44. Natural Properties, Supervenience, and Mereology.Andrea Borghini & Giorgio Lando - 2011 - Humana Mente 4 (19):79-104.
    The interpretation of Lewis‘s doctrine of natural properties is difficult and controversial, especially when it comes to the bearers of natural properties. According to the prevailing reading – the minimalist view – perfectly natural properties pertain to the micro-physical realm and are instantiated by entities without proper parts or point-like. This paper argues that there are reasons internal to a broadly Lewisian kind of metaphysics to think that the minimalist view is fundamentally flawed and that a liberal view, (...) to which natural properties are instantiated at several or even at all levels of reality, should be preferred. Our argument proceeds by reviewing those core principles of Lewis‘s metaphysics that are most likely to constrain the size of the bearers of natural properties: the principle of Humean supervenience, the principle of recombination in modal realism, the hypothesis of gunk, and the thesis of composition as identity. (shrink)
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  45. Przyrodnicze podstawy sofistycznej koncepcji człowieka – zarys problematyki (Natural basis of the Sophistic conception of man — an outline).Zbigniew Nerczuk - 2009 - In Artur Pacewicz, Anna Olejarczyk & Janusz Jaskóła (eds.), Philosophiae Itinera. Studia i rozprawy ofiarowane Janinie Gajdzie-Krynickiej. Wydawnictwo Uniwersytetu Wrocławskiego. pp. 323-335.
    Natural basis of the Sophistic conception of man — an outline. Following the tradition of the philosophy of nature, influenced by hippocratic medicine, Sophists claim that human-being is a biological creature, a part of the world of nature, subject to its rules and rights. Convinced that human-being is a composition of physical and spiritual elements and interested in the relation between the two, the Sophists examine the impact of psychological and physical stimuli on human behaviour. They take (...)
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  46. Nature’s Dark Domain: An Argument for a Naturalized Phenomenology.David Roden - 2013 - Royal Institute of Philosophy Supplement 72:169-88.
    Phenomenology is based on a doctrine of evidence that accords a crucial role to the human capacity to conceptualise or ‘intuit’ features of their experience. However, there are grounds for holding that some experiential entities to which phenomenologists are committed must be intuition-transcendent or ‘dark’. Examples of dark phenomenology include the very fine-grained perceptual discriminations which Thomas Metzinger calls ‘Raffman Qualia’ and, crucially, the structure of temporal awareness. It can be argued, on this basis, that phenomenology is in much (...)
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  47. Resisting the Temptation of Perfection.Joseph Tham - 2017 - The National Catholic Bioethics Quarterly 17 (1):51-62.
    With the advance of CRISPR technology, parents will be tempted to create superior offspring who are healthier, smarter, and stronger. In addition to the fact that many of these procedures are considered immoral for Catholics, they could change human nature in radical and possibly disastrous ways. This article focuses on the question of human perfectionism. First, by considering the relationship between human nature and technology, it analyzes whether such advances can improve human nature in addition to (...)
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  48. Regius and Gassendi on the Human Soul.Vlad Alexandrescu - 2013 - Intellectual History Review 23 (2):433-452.
    Reshaping the neo-Aristotelian doctrines about the human soul was Descartes’s most spectacular enterprise, which gave birth to some of the sharpest debates in the Republic of Letters. Neverthe- less, it was certainly Descartes’s intention, as already expressed in the Discours de la méthode, to show that his new metaphysics could be supplemented with experimental research in the field of medicine and the conservation of life. It is no surprise then that several natural philosophers and doctors, such as Henricus Regius (...)
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  49. Literature Review: What Artificial General Intelligence Safety Researchers Have Written About the Nature of Human Values.Alexey Turchin & David Denkenberger - manuscript
    Abstract: The field of artificial general intelligence (AGI) safety is quickly growing. However, the nature of human values, with which future AGI should be aligned, is underdefined. Different AGI safety researchers have suggested different theories about the nature of human values, but there are contradictions. This article presents an overview of what AGI safety researchers have written about the nature of human values, up to the beginning of 2019. 21 authors were overviewed, and some of them have (...)
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  50. Can Reference Be Naturalized? -Notes Toward an Integrational(誠) Causality.Daihyun Chung - 2016 - Philosophy Study 6 (5):289-304.
    As physicalisms of various kinds have faced difficulties in recent years, the time has come to explore possible alternatives, one of which is yinyang ontology. A yinyang theorist is expected to provide a plausible account of causation to replace the traditional notion of causation. The present paper is critical of the Humean tradition, which understands the relata of causal relations in terms of passive materiality so that humans use referential terms to describe causal relations constructively. But an alternative notion of (...)
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