Results for 'humanism'

470 found
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  1. Humanism: A Reconsideration.Aleksy Tarasenko-Struc - forthcoming - Journal of the American Philosophical Association:1-20.
    Humanism is the view that people treat others inhumanely when we fail to see them as human beings, so that our treatment of them will tend to be more humane when we (fully) see their humanity. Recently, humanist views have been criticized on the grounds that the perpetrators of inhumanity regard their victims as human and treat them inhumanely partly for this reason. I argue that the two most common objections to humanist views (and their relatives) are unpersuasive: not (...)
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  2. Renaissance humanism through William Shakeaspere’s Hamlet.Trang Do - 2023 - Kalagatos 20 (2):eK23045.
    The article focuses on a philosophical issue of the Renaissance humanism in William Shakespeare's Hamlet. The humanist tradition originated in Greece with the famous statement “Of all things man is the measure” (Protagoras of Abdera, 485-415 BCE), but it was not until the Renaissance that it reached its peak and became a doctrine. The article focuses on the humanism of the Renaissance, with its glorification of the image of the "giant man," which is mainly expressed in the work (...)
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  3. The Psychological Speciesism of Humanism.Carrie Figdor - 2021 - Philosophical Studies 178:1545-1569.
    Humanists argue for assigning the highest moral status to all humans over any non-humans directly or indirectly on the basis of uniquely superior human cognitive abilities. They may also claim that humanism is the strongest position from which to combat racism, sexism, and other forms of within-species discrimination. I argue that changing conceptual foundations in comparative research and discoveries of advanced cognition in many non-human species reveal humanism’s psychological speciesism and its similarity with common justifications of within-species discrimination.
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  4. Humanism for Personhood: Against Human-Racism: A New Fight for Human Rights.James Hughes - 2004 - Free Inquiry 1 (June):36-37.
    In the coming decades humanists and trans-humanists need to wage a global campaign to radicalize the idea of human rights. We need to assert our rights to control our own bodies and brains, whether we choose to change our genders or medicate our brains. We need to assert that the measure of a society’s fairness is how universally available we make the prerequisites for achieving our fullest potential. We need to defend the right to enhance ourselves - whether through education (...)
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  5. Secular humanism and politics: an unapologetically liberal perspective.Massimo Pigliucci - 2004 - In B. F. Seidman & N. J. Murphy (eds.), Toward a New Political Humanism. Prometheus.
    An exploration of the relationship between secular humanism and politics, from a liberal perspective.
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  6. Cinematic Humanism: Cinematic, Dramatic, and Humanistic Value in Fiction Films.Britt Harrison - 2022 - Dissertation, University of York
    Might fiction films have cognitive value, and if so, how might such value interact with films’ artistic and aesthetic values? Philosophical consideration of this question tends to consist in either ceteris paribus extensions of claims relating to prose fiction and literature; meta-philosophical inquiries into the capacity of films to be or do philosophy; or generalised investigations into the cognitive value of any, and thereby all, artworks. I first establish that fiction films can be works of art, then address this lacuna (...)
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  7. A new path for humanistic medicine.Juliette Ferry-Danini - 2018 - Theoretical Medicine and Bioethics 39 (1):57-77.
    According to recent approaches in the philosophy of medicine, biomedicine should be replaced or complemented by a humanistic medical model. Two humanistic approaches, narrative medicine and the phenomenology of medicine, have grown particularly popular in recent decades. This paper first suggests that these humanistic criticisms of biomedicine are insufficient. A central problem is that both approaches seem to offer a straw man definition of biomedicine. It then argues that the subsequent definition of humanism found in these approaches is problematically (...)
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  8. Mystical Humanism as Magical Realism.Rudolph Bauer - 2011 - Transmission: Journal of the Awareness Field 2.
    This paper focuses on mystical humanism as magical realism.
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  9. Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics.Tove Pettersen - 2015 - In Tove Pettersen Annlaug Bjørsnøs (ed.), Simone de Beauvoir – A Humanist Thinker. Brill/Rodopi. pp. 69-91.
    In "Existential Humanism and Moral Freedom in Simone de Beauvoir's Ethics" Tove Pettersen elucidates the close connection between Beauvoir’s ethics and humanism, and argues that her humanism is an existential humanism. Beauvoir’s concept of freedom is inspected, followed by a discussion of her reasons for making moral freedom the leading normative value, and her claim that we must act for humanity. In Beauvoir’s ethics, freedom is not reserved for the elite, but understood as everyone being “able (...)
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  10. Humanistic Science of Jewry.Stephen I. Ternyik - forthcoming
    The humanistic science of Jewry, discussed from the empirical and historical viewpoint of Jewish economics & ethics.
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  11. Spinoza's Anti-Humanism.Yitzhak Y. Melamed - 2011 - In Smith Justin & Fraenkel Carlos (eds.), The Rationalists. Springer/Synthese.
    A common perception of Spinoza casts him as one of the precursors, perhaps even founders, of modern humanism and Enlightenment thought. Given that in the twentieth century, humanism was commonly associated with the ideology of secularism and the politics of liberal democracies, and that Spinoza has been taken as voicing a “message of secularity” and as having provided “the psychology and ethics of a democratic soul” and “the decisive impulse to… modern republicanism which takes it bearings by the (...)
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  12. Humanism and Political Development in Nigeria: A Philosophical Examination of Protagoras’ “Man is the Measure”.Elijah Okon John - 2016 - International Journal of Research in Humanities and Social Studies 3 (1):41-50.
    The position of this paper is that the political developments in Nigeria has bearing with Protagoras’ “man is the measure”. This dictum simply implies humanism. It is based on this that this work posits that humanism is what underlies and informs the political developments in Nigeria. Hence, it is argued that all the political eras in Nigeria have the well-being of human beings as their impetus. Thus, this work is premised on the need to meet up with the (...)
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  13. The Humanistic Paradigm and Bio-Psyhco-Social Approach as a Basis of Social Support for People with Mental Health Problems.Nataliia Bondarenko - 2018 - Psychology and Psychosocial Interventions 1:8-14.
    The article discusses the actual problem of social support for people with mental health problems, which has an important place in the study field of social psychology and social work.The article also deals with the definition of the concept of “mental health”, the problem of introducing the term “mental health problems” as a way to avoid stigmatization, and the spread of a humanistic attitude to persons with a psychiatric diagnosis. It also discussed modern theoretical approaches that offer an understanding of (...)
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  14. Introducing Cinematic Humanism: A Solution to the Problem of Cinematic Cognitivism.Britt Harrison - 2019 - Croatian Journal of Philosophy 19 (2):331-349.
    A Cinematic Humanist approach to film is committed inter alia to the following tenet: Some fiction films illuminate the human condition thereby enriching our understanding of ourselves, each other and our world. As such, Cinematic Humanism might reasonably be regarded as an example of what one might call ‘Cinematic Cognitivism’. This assumption would, however, be mistaken. For Cinematic Humanism is an alternative, indeed a corrective, to Cinematic Cognitivism. Motivating the need for such a corrective is a genuine scepticism (...)
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  15. Kantian Ethical Humanism in Late Imperial Russia.Thomas Nemeth - 2018 - Kantian Journal 37 (3):56-76.
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  16. Humanism, Biocentrism, and the Problem of Justification.Landon Frim - 2017 - Ethics, Policy and Environment 20 (3):243-246.
    Curren and Metzger’s work makes a bold, normative claim: The moral goal of sustainability is human flourishing. Their eudaimonic theory has as its summum bonum ‘living well’ according to the fundam...
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  17. Exploring spiritual eco-humanism.Fernando Suárez Muller - 2023 - Logeion Filosofia da Informação 9 (2):6-31.
    This paper is a philosophical discussion about the link between utopianism and responsibility. It argues that our time demands a strong practice of political responsibility in both organizations and society based on what has been called ‘real utopianism’. It takes as a starting point Hans Jonas’ critique of utopianism. Keeping in mind the horrors of the Second World War this Jewish thinker disconnected the principle of responsibility from the idea of utopianism, and connected it to a ‘heuristics of fear’ – (...)
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  18. Rorty, religion, and humanism.Serge Grigoriev - 2011 - International Journal for Philosophy of Religion 70 (3):187-201.
    This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s position is (...)
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  19. Theosis and Sageliness: Regaining Humanism through a Christian-Chinese Thought Synthesis.Joshua Jose Ocon - 2023 - Theoria: The Academic Journal of the San Carlos Seminary Philosophy Department 6 (2):47-69.
    The humanism of modernity, in its exclusive reliance on rationality and the scientific method, has been viewed as a pejorative understanding of ‘man’ that deliberately isolates it from the divine. This paper attempts to regain humanism from its position that seems to jeopardize the human tendency for the Transcendent through a synthesis of Chinese philosophy and the major tenets of Christianity. A close analysis of the predominant Chinese thought in Lao Tzu and Confucius shows that its entire history (...)
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  20. Varieties of Philosophical Humanism and Conceptions of Science.Ian James Kidd - unknown - In X. X. (ed.), A forthcoming volume on science and humanism. Chicago: Chicago University Press.
    This chapter describes some of the varieties of philosophical humanism and different conceptions of, and attitudes towards, the natural sciences. I focus on three kinds of humanism evident in 20th century European philosophy – humanism as essentialism, humanism as rational subjectivity, and existential humanism. Some are strongly allied to the sciences, others are antipathetic to them, while others offer subtler positions. By emphasising this diversity, I want to oppose claims about the inevitability of an 'alliance' (...)
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  21. Why I Am a Humanist.Leslie Allan - manuscript
    In this address, Leslie Allan shares his early experiences and how they shape his humanist outlook today. He then outlines what he considers to be the three core principles underlying the humanist world view and illustrates their application with historical and contemporary examples. He concludes by drawing upon each of these principles to tease out what it means to live a good life; a life of meaning and purpose.
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  22. Arendt's anti-humanism of labour.Nicholas H. Smith - 2019 - European Journal of Social Theory 2 (22):175-190.
    The aim of this article is to situate Arendt’s account of labour as a critical response to humanisms of labour, or put otherwise, to situate it as an anti-humanism of labour. It compares Arendt’s account of labour with that of the most prominent humanist theorist of labour at the time of the composition of The Human Condition: Georges Friedmann. Arendt’s and Friedmann’s accounts of labour are compared specifically with respect to the range of capacities, social relations, and possibilities of (...)
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  23. Platonism and Philosophical Humanism on the Continent.Christia Mercer - 2002 - In Steven M. Nadler (ed.), A Companion to Early Modern Philosophy. Malden, Mass.: Wiley-Blackwell. pp. 25–44.
    This chapter contains section titled: Historical Background Early Modern Eclecticism and Philosophical Humanism Early Modern Platonism Conclusion.
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  24. Ecological Humanism: A Moral Image for Our Emotive Culture.Steven Fesmire - 2001 - The Humanist 61 (1):27-30.
    Anglo-Americans tend to see themselves as isolated individuals who recognize that their self-interest requires them to cooperate and thus submit to moral rules or moral authorities as long as others agree to do the same. But this picture fails to acknowledge a deeper interconnectedness to the persons and places we live with, and so it fails to sustain an understanding of why our social and natural ecology is important to our flourishing. Fesmire advocates that we cultivate metaphors that more accurately (...)
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  25. The Dialectic of American Humanism.H. Vernon Leighton - 2012 - Renascence 64 (2):201-215.
    A Confederacy of Dunces (Confederacy) by John Kennedy Toole portrays an interplay between competing definitions of humanism. The one school of humanism—called by some the Modernist Paradigm—saw the Italian Renaissance as the origin of nineteenth- and twentieth-century modernist views that celebrated science, technology, and individual human freedom. The other school, led by Paul Oskar Kristeller, sought to historicize humanism by establishing that Renaissance writers and thinkers were generally conservative and preserved the philosophical ideas of the medieval era. (...)
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  26. Against "humanism": Speciesism, personhood, and preference.Simon Cushing - 2003 - Journal of Social Philosophy 34 (4):556–571.
    Article responds to the criticism of speciesism that it is somehow less immoral than other -isms by showing that this is a mistake resting on an inadequate taxonomy of the various -isms. Criticizes argument by Bonnie Steinbock that preference to your own species is not immoral by comparison with racism of comparable level.
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  27. Rhetorical Humanism vs. Object-Oriented Ontology: The Ethics of Archimedean Points and Levers.Ira Allen - 2014 - Substance 43 (3):67-87.
    Archimedes of Syracuse has long provided a touchstone for considering how we make and acquire knowledge. Since the early Roman chroniclers of Archimedes’ life, and especially intensively since Descartes, scholars have described, sought, or derided the Archimedean point, defining and redefining its epistemic role. “Knowledge,” at least within modernity, is rhetorically tied to the figure of the Archimedean point, a place somewhere outside a regular and constrained world of experience. If this figure still leads to useful ways of thinking about (...)
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  28. Humanism.Sarovic Aleksandar - manuscript
    My book "Humanism - A Philosophic-Ethical-Political-Economic Study of the Development of the Society" defines the system that will replace capitalism and finally create a good society .
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  29. Egoism and humanism.Andrej Poleev - 2020 - Enzymes 18.
    В противостоянии эгоизма и гуманизма лишь „возделывание души“ может предотвратить всеобщее падение в пропасть безумия и мракобесия.
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  30. Beyond Dehumanization: A Post-Humanist Critique of Intensive Confinement.Lisa Guenther - 2012 - Journal of Critical Animal Studies. Special Issue on Animals and Prisons 10 (2).
    Prisoners involved in the Attica rebellion and in the recent Georgia prison strike have protested their dehumanizing treatment as animals and as slaves. Their critique is crucial for tracing the connections between slavery, abolition, the racialization of crime, and the reinscription of racialized slavery within the US prison system. I argue that, in addition to the dehumanization of prisoners, inmates are further de-animalized when they are held in conditions of intensive confinement such as prolonged solitude or chronic overcrowding. To be (...)
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  31. Humanist Platonism in Seventeenth-Century Germany.Christia Mercer - 1999 - London Studies in the History of Philosophy 1:238-58.
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  32. Anthropocentrism in the Anthropocene: Towards an Ostensive Humanism.Kristoffer Balslev Willert & Nicolai Knudsen - forthcoming - Environmental Humanities.
    The idea that we must move beyond anthropocentrism to overcome interspecies injustice and environmental collapse is widespread within the environmental humanities. Yet, the concept of anthropocentrism remains ambiguous, and so do some of the arguments raised against it. What exactly should we move beyond and why? The article attempts to answer these questions and clarify the merits and limitations of both anthropocentric and post-anthropocentric views within ethics and ontology. This article proposes that although some implausible and morally problematic forms of (...)
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  33. Geoethics beyond enmeshment: Critical Reflections on the post-humanist position in the Anthropocene.Vincent Blok - 2021 - In Geo-Societal Narratives. cham: pp. 29-54.
    In philosophical reflections on geoethics, it is primarily the question of what it means to be ‘part’ of the Earth system that is critically reflected upon. As the current geological era of the Anthropocene disrupts the dichotomy between Human agency and the Earth system, philosophers criticise a humanist account of geoethics and call for a post-humanist account. In this chapter, we critically engage with one specific proponent of the post-humanist position, Timothy Morton. We introduce his version of the post-humanist position (...)
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  34. In defence of a humanistically oriented historiography: the nature/culture distinction at the time of the Anthropocene.Giuseppina D'Oro - 2020 - In Jouni Matt-Kuukkanen (ed.), Philosophy of History: Twenty-First-Century Perspectives. Bloomsbury. Bloomsbury. pp. 216-236.
    “Do Anthropocene narratives confuse an important distinction between the natural and the historical past?” asks Giuseppina D’Oro. D’Oro defends the view that the concept of the historical past is sui generis and distinct from that of the geological past against a new, Anthropocene-inspired challenge to the possibility of a humanistically oriented historiography. She argues that the historical past is not a short segment of geological time, the time of the human species on Earth, but the past investigated from the perspective (...)
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  35. Catholic Education, An Option For Christian Humanism, From And For Communion: Basic Criteria For The Application Of Veritatis Gaudium.Carlos Arboleda Mora - 2019 - Dissertation, Universidad Pontificia Bolivariana
    The new Christian humanism is not about concepts and theories. It is a mystical experience of the centrality of Jesus Christ, of His face of mercy, of love given and delivered. Love is the gift that we must accept and respond to with love, especially with an ethic of love that makes us stand in solidarity with nature, with each other, and with the poor in a special way. We are a gift that is communicated. We must use the (...)
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  36. Defining medical humanism beyond empathy.Juliette Ferry-Danini - 2020 - Archives de Philosophie 4 (84).
    Empathy is often described as a virtue which that could help in making medicine more humanistic. This paper argues that there are two limits to this thesis. First, it is unclear whether a lack of empathy can be attributed to the biomedical education. Second, empathy itself is not without issues, and another concept, compassion, can be put forward instead. Humanism based on compassion is more minimalist, but integrated with an approach focused on health systems, it makes humanism more (...)
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  37. Humanism for Personhood: Against Human-Racism.James J. Hughes - 2004 - Free Inquiry 24.
    To the degree that we succeed in our campaign for personhood over human-racism we will fulfill the dreams of our humanist forebears.
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  38. Naturalistic and Humanistic Fundation of Philosophy of Culture: Trans.: K. Chrobak.Ernst Cassirer - 2011 - Archiwum Historii Filozofii I Myśli Społecznej 56.
    In this essay Ernst Cassirer addresses two currents of the philosophical reflection about man and culture that emerged at the end of the 18th century. Th e naturalistic one, conceives of man and culture as an outcome of the processes that takes place beyond the reach of human will and consciousness. Among such naturalistically oriented philosophies Cassirer includes Hegel’s idealism, Taine’s positivism and Spengler’s psychologism. All of them imply a characteristic kind of historical fatalism. In opposition to such a deterministic (...)
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  39. New Humanism -An Analytical Review.Sangita Sahu - 2023 - Akshara Multidisciplinary Research Journal 9 (3):106-109.
    Abstract The article undertakes ina socio- economic-political order free from exploitation, dogma, superstitions and discrimination, wherein every individual occupies the center stage in collective life. He is critical of speculative lain the empirical realities. It is argued that since the empirical realities are explainable by laws of nature postulation of transcendental entities is redundant and unwarranted. He seeks to show the futility of Parliamentary democracy as it vests power with the elected minority whereas the real power should rest in the (...)
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  40. The Problem of Trans-Humanism in the Light of Philosophy and Theology.Philippe Gagnon - 2012 - In J. B. Stump A. G. Padgett (ed.), The Blackwell Companion to Science and Christianity. Blackwell. pp. 393-405.
    Transhumanism is a means of advocating a re-engineering of conditions that surround human existence at both ends. The problem set before us in this chapter is to inquire into what determined its appearance, in particular in the humanism it seeks to overcome. We look at the spirit of overcoming itself, and the impatience with the Self, in order to try to understand why it seeks a saving power in technology. We then consider how the evolutionary account of the production (...)
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  41. Humanistic Education: Philosophical crossroads.Geoffrey Westropp - manuscript
    The educational philosophies of John Dewey, Paulo Freire and Tsunesaburo Makiguchi were born at different times and in different cultures but the themes they propound resonate with the ordinary people. Although there are ideas that are unique to each philosophy, this paper tries to uncover the themes that are similar in them. The purpose to uncovering these themes is to try in some way to form a unifying force that opens a path to making the ideas rather than the person (...)
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  42. Spenser's Poetic Phenomenology: Humanism and the Recovery of Place.William D. Melaney - 1995 - In Anna-Teresa Tymieniecka (ed.), XLIV. Springer. pp. 35-44.
    The present paper defends the thesis that Spenser's recovery of place, as enacted in 'The Faerie Queene,' Book VI, can be linked in a direct way to his use of a poetic phenomenology which informs and clarifies his work as an epic writer. Spenser's "Book of Courtesy" enacts a Neo-Platonic movement from the lower levels of temporal existence to an exalted vision of spiritual perfection. The paper explores this movement along phenomenological lines as a mysterious adventure that embraces self and (...)
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  43. The Foundations of a Mexican Humanism in Emilio Uranga's Análisis del ser del Mexicano.Sergio A. Gallegos-Ordorica - 2020 - APA Newsletter on Hispanic/Latino Issues in Philosophy 20 (1):13-18.
    In this paper, I examine the humanism articulated by Jean-Paul Sartre in Existentialism is a humanism and I show that his proposal is underpinned by some problematic assumptions and biases that shape its deployment. I also argue that the Mexican philosopher Emilio Uranga offers us in his most important work, Analísis del Ser del Mexicano, some conceptual resources that allow us to articulate a humanism that does not fall prey to the problems faced by that of Sartre.
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  44. Pseudosciences: A new threat to the secular humanist project.Víctor García-Belaunde Velarde & Piero Gayozzo - 2023 - Desde El Sur 15 (2): e0026.
    Historically, secular humanism has been in conflict with religious thought in the academic and social spheres. This article supports the thesis that in modern times pseu-dosciences and pseudoscientific thinking are a threat to the humanist project, comparable to religious fundamen-talism. To prove it, the concept of Secular Humanism and how it is threatened by religious fundamentalism is explai-ned. This is followed by the definition of what pseudos-ciences are and what pseudoscientific thinking is. Subse-quently, the way how pseudosciences threaten (...)
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  45. Secular Worldviews: Scientific Naturalism and Secular Humanism.Mikael Stenmark - 2022 - European Journal for Philosophy of Religion 14 (4):237-264.
    In this essay, I maintain that although atheism, minimally construed, consists simply of the belief that there is no God or gods, atheists must embrace a secular worldview of one kind or another. Since they cannot be without a worldview, atheists must develop an alternative to the religious, especially the theistic, worldviews which they, by implication, reject. Further, I argue that there are, at the very least, two options available to atheists and that these should not be conflated or treated (...)
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  46. Views and Formulations within Eastern Philosophy that Negate Personalism and Humanism.Rudolph Bauer - 2013 - Transmission 6.
    This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.
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  47. Integrative Humanism: Extensions and Clarifications.Jonathan Okeke Chimakonam - 2013 - Integrative Humanism Journal 3 (1).
    When we talk of African philosophy as a different philosophical tradition we do not wish to suggest that it studies different range of realities from those that concern the other philosophical traditions. What we demonstrate is the difference that arises in approach or method naturally informed by the resident logic. Thus in African philosophy we study ultimate reality of which being is at the center. What being and even nothingness mean for us is not the same with what they mean (...)
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  48. Godfrey Ozumba’s Spiritocentric Humanism: A Conceptual Critique.Mesembe Ita Edet - 2013 - Journal Of Integrative Humanism 3 (1).
    This paper raises argument and attempts clarification. The argument advanced is that the notion of Spiritocentric Humanism a theory, philosophical system and method propounded by Professor Godfrey O. Ozumba of the University of Calabar is a misnomer or a miscoinage, inappropriate and a terminological inexactitude, considering that Humanism as a philosophical system is essentially humanocentric. The thesis advanced in conclusion is that if Spiritocentric Humanism is “a philosophy onto eternity” as Ozumba contends, it is to the extent (...)
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  49. The Renunciation Paradox: an Analysis of Vulnerability and Intimacy in Nietzsche’s Anti-Humanism.Stefan Lukits - 2021 - Philosophia 50 (3):1311-1325.
    Nietzsche’s texts contain a puzzle about the role of vulnerability in the creation of intimacy and its function on behalf of human flourishing. I describe the interpretive puzzle and its prima facie paradoxical aspects. On the one hand, there are texts in which Nietzsche expresses a longing for intimacy and other texts where he furnishes details about the possibility of intimacy between equals. On the other hand, Nietzsche is severely critical of certain types of intimacy and advocates for a pathos (...)
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  50. Five principles to leverage the humanistic values for biodiversity conservation and climate change mitigation.Minh-Hoang Nguyen - 2024 - Sm3D Portal.
    Each of the five principles can be utilized separately or as a combination depending on the situation of the users (e.g., goals and existing conditions).
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