Search results for 'Animism' (try it on Scholar)

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  1. Danielle Endres (2013). Animist Intersubjectivity as Argumentation: Western Shoshone and Southern Paiute Arguments Against a Nuclear Waste Site at Yucca Mountain. [REVIEW] Argumentation 27 (2):183-200.score: 24.0
    My focus in this essay is Shoshone and Paiute arguments against the Yucca Mountain site that claim that because Yucca Mountain is a culturally significant sacred place it should not be used to store nuclear waste. Within this set of arguments for the cultural value of Yucca Mountain, I focus on arguments that claim that the proposed nuclear waste site will damage Yucca Mountain and its ecosystem—the mountain, plants, and animals themselves. These arguments assume that Yucca Mountain and its ecosystem (...)
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  2. Elmo A. Robinson (1949). Animism as a World Hypothesis. Philosophical Review 58 (January):53-63.score: 21.0
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  3. Jack Schmertz (1994). Animism as a Basis of Human Relationships. Journal of Theoretical and Philosophical Psychology 14 (2):159-170.score: 21.0
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  4. Maurizio Lazzarato & Angela Melitopoulos (2012). Machinic Animism. Deleuze Studies 6 (2):240-249.score: 18.0
    This catalogue essay is based on a series of interviews conducted by the authors with international scholars who were asked to reflect on Guattari's scattered comments concerning animism. Interviewees are: Eduardo Viveiros de Castro (anthropologist, Museu Nacional, Rio de Janeiro), Eric Alliez (philosopher, Paris), Jean Claude Polack (psychoanalyst, Paris), Barbara Glowczewski (anthropologist, Paris), Peter Pál Pelbart (philosopher, São Paolo) Janja Rosangela Araujo (master of Capoeira Angola, and professor, Salvador de Bahia) and Jean Jacques Lebel (artist, Paris). Animism was (...)
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  5. Heather Wolffram (2012). Hallucination or Materialization? The Animism Versus Spiritism Debate in Late-19th-Century Germany. History of the Human Sciences 25 (2):45-66.score: 18.0
    This article considers a long-neglected episode in the disciplinary evolution of the border sciences in Germany: the so-called animism versus spiritism debate. While historians have long acknowledged the significance of this dispute, which introduced a range of new hypotheses and nomenclature to the field, there has been little detailed analysis of it. Looking closely at the arguments of the main combatants, this article attempts to highlight not just the complex multi-frontal conflicts that took place during the late 19th century (...)
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  6. J. -L. Lambert (2005). Orthodox Christianity, Soviet Atheism and 'Animist' Practices in the Russianized World. Diogenes 52 (1):21-31.score: 18.0
    In Russia a monotheism - Orthodox Christianity - and atheism in its Marxist version have succeeded each other as state systems of rites and representations. Rather than contrasting one with the other, term with term, this paper proposes to bring in a third term: the local religious systems of Russia’s animist minorities. We examine how Christianity and atheism tried one after the other to get established there and also consider the reactions they encountered. The analysis as planned is undertaken on (...)
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  7. Gareth B. Matthews (1982). Conceiving Childhood: "Child Animism". Noûs 16 (1):29-37.score: 15.0
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  8. Lester Embree (2006). Aufbau to Animism: A Sketch of the Alternate Methodology and Major Discovery in Dorion Cairns's Revision of Edmund Husserl's “Fifth Cartesian Meditation”. [REVIEW] Continental Philosophy Review 39 (1):79-96.score: 15.0
    After a review of his revisions of Husserl's methodology, Cairns's new version of the procedure of Abbauor unbuilding is followed from the Objective world down to the primordial world and then from there down to the phantom world within which sensa fields can be analyzed. Then the abstractive epochēs by which lower strata were reached are successively relaxed in the Aufbau or upbuilding procedure and, most interestingly, the sense “psychophysical thing” originally constituted within primordial automaticity is found to be transferred (...)
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  9. T. Percy Nunn (1911). Animism and the Doctrine of Energy. Proceedings of the Aristotelian Society 12:25 - 64.score: 15.0
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  10. John Henry (2001). Animism and Empiricism: Copernican Physics and the Origins of William Gilbert's Experimental Method. Journal of the History of Ideas 62 (1):99-119.score: 15.0
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  11. C. B. Jensen & A. Blok (2013). Techno-Animism in Japan: Shinto Cosmograms, Actor-Network Theory, and the Enabling Powers of Non-Human Agencies. Theory, Culture and Society 30 (2):84-115.score: 15.0
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  12. George Abbe (1989). Christ, The Animist. Between the Species 5 (3):15.score: 15.0
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  13. Daniel Guentchev (2012). Phenomenology, Art, and Animism. Southwest Philosophy Review 28 (1):15-22.score: 15.0
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  14. J. Tate (1955). Empedocles as Animist Jean Zafiropulo: Empédocle d'Agrigente. Pp. 305. Paris: 'Les Belles Lettres', 1953. Paper. The Classical Review 5 (01):48-50.score: 15.0
  15. Paul Bouissac (1989). What is a Human? Ecological Semiotics and the New Animism. Semiotica 77:497-516.score: 15.0
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  16. John Clammer (2004). The Politics of Animism. In J. R. Clammer, Sylvie Poirier & Eric Schwimmer (eds.), Figured Worlds: Ontological Obstacles in Intercultural Relations. University of Toronto Press. 83--109.score: 15.0
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  17. Albert M. Dunham (1932). Animism and Materialism in Whitehead's Organic Philosophy. Journal of Philosophy 29 (2):41-47.score: 15.0
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  18. Michael W. Fox (1995). Animism, Empathy and Human Development. Between the Species 11 (1):2.score: 15.0
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  19. David Kennedy (1989). Fools, Young Children, Animism, and the Scientific World-Picture. Philosophy Today 33 (4):374-381.score: 15.0
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  20. Roger Money Kyrle (1930). Animism, Magic, and the Divine King. By Géza Róheim Ph.D., Author of Australian Totemism. (London: Kegan Paul, Trench, Trübner & Co., Ltd. 1930. Pp. Xviii + 390. Price 21s. Net.). [REVIEW] Philosophy 5 (19):488-.score: 15.0
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  21. Mélanie Ahkin (2010). Human Centrism, Animist Materialism, And The Critique Of Rationalism In Val Plumwood's Critical Ecological Feminism. Emergent Australasian Philosophers 3 (1).score: 15.0
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  22. Eugene Halton (2005). Peircean Animism and the End of Civilization. Contemporary Pragmatism 2 (1):135-166.score: 15.0
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  23. Boubou Hama (1977). The Soothsayer: The Animist Concept. In H. Aguessy (ed.), Time and the Philosophies. Unesco. 2.score: 15.0
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  24. C. Hanly (1988). From Animism to Rationalism in Philosophy, History and Social Action. Essays in Honor of Lewis Feuer. Boston Studies in the Philosophy of Science 107:221-234.score: 15.0
     
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  25. R. J. Hankinson (1987). Richard H. Schlagel, From Myth to the Modern Mind: Volume I, Animism to Archimedes Reviewed By. Philosophy in Review 7 (4):161-163.score: 15.0
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  26. William Herbrechtsmeier (1996). Collective Persons in Cross-Cultural Perspective: Abortion, Animism, and Ecological Pratitya-Samutpada. In Ninian Smart & B. Srinivasa Murthy (eds.), East-West Encounters in Philosophy and Religion. Long Beach Publications.score: 15.0
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  27. Radko K. Jánský (1976). Comments on S. C. Thakur's "A Touch of Animism". Dialectics and Humanism 3 (3-4):161-163.score: 15.0
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  28. Hermen Kroesbergen (2005). Scheppingsleer Vs. Animisme-Creation Belief Vs. Animism. Bijdragen 66 (4):379-401.score: 15.0
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  29. Maheshvari Naidu (2011). Animated Environment" Animism" and the Environment Revisited. Journal of Dharma 36 (3):257-273.score: 15.0
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  30. S. C. Thakur (1976). A Touch of Animism. Dialectics and Humanism 3 (3-4):151-160.score: 15.0
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  31. E. B. Tylor (2009). Animism and the Origin of Religion. In Daniel L. Pals (ed.), Introducing Religion: Readings From the Classic Theorists. Oxford University Press.score: 15.0
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  32. Mark I. Wallace (2014). Green Mimesis: Girard, Nature, and the Promise of Christian Animism. Contagion: Journal of Violence, Mimesis, and Culture 21 (1):1-14.score: 15.0
    Today the wood thrush returned to the Crum Woods. I have been waiting for this event for months. I moved to a house in the woods three years ago, and at that time I heard a strange and wonderful bird call in the forest. The song of the wood thrush is a melody unlike anything I had ever heard. Liquid, flute-like, perfectly pitched—the thrush vocalizes a kind of duet with itself in which it simultaneously produces two independent musical notes that (...)
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  33. Graham Harvey (2006). Animals, Animists, and Academics. Zygon 41 (1):9-20.score: 11.0
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  34. Rosalira dos Santos Oliveira (2010). Religiões da Terra e ética ecológica (Earth religions and ecological ethics) - DOI: 10.5752/P.2175-5841.2010v8n17p26. Horizonte 8 (17):26-44.score: 9.0
    Na atual discussão sobre a importância de equilibrar a necessidade humana de intervir sobre a natureza com a nossa responsabilidade na preservação da vida no planeta, as chamadas religiões da terra ou religiões da natureza aportam uma contribuição fundamental. Visando explorar essas relações, este artigo discute o impacto causado pelo processo de dessacralização do mundo na percepção do homem em relação ao mundo natural. Nesta linha, contrapõe a atitude teísta (característica das chamadas "religiões do livro") à perspectiva cosmobiológica presente nas (...)
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  35. Gregory Nixon (2011). Breaking Out of One's Head (& Awakening to the World). Journal of Consciousness Exploration and Research 2 (7):1006-1022.score: 6.0
    Herein, I review the moment in my life when I awoke from the dream of self to find being as part of the living world. It was a sudden, momentous event that is difficult to explain since transcending the self ultimately requires transcending the language structures of which the self consists. Since awakening to the world took place beyond the enclosure of self-speech, it also took place outside our symbolic construction of time. It is strange to place this event and (...)
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  36. J. Z. Young (1951). Doubt And Certainty In Science. Clarendon Press.score: 6.0
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  37. Claire Etchegaray (2013). Whytt and the Idea of Power. Early Science and Medicine 18 (4):381-404.score: 6.0
  38. José Andrés Alonso de la Fuente (2005). A propósito de la reina Himiko. 'Ilu. Revista de Ciencias de Las Religiones 10:249-254.score: 6.0
    La cultura esquimal proporciona multitud de ejemplos que ilustran las teorías científicas del complejo mundo animista y shamánico. De hecho, tradicionalmente los esquimales han sido considerados el paradigma ideal de sociedad animista y shamánica junto a algunas otras poblaciones siberianas. Pese a que en repetidas ocasiones se ha afirmado sin tapujos que es un pueblo sin religión, los esquimales poseen un amplísimo repertorio de rituales, ceremonias y festejos que reflejan a la perfección su profundo sentido religioso. La “fiesta de las (...)
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  39. William McDougall (1911/1974). Body and Mind. Westport, Conn.,Greenwood Press.score: 6.0
  40. William McDougall (1961). Body and Mind. Boston, Beacon Press.score: 6.0
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  41. Zanga Youssouf Sanogo & Nabé-Vincent Coulibaly (2003). Croyances animistes et développement en Afrique subsaharienne. Horizons Philosophiques 13 (2):139-152.score: 5.0
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  42. Jean-Luc Lambert (2004). Christianisme orthodoxe, athéisme soviétique et pratiques « animistes » du monde Russisé. Diogène 205 (1):22.score: 5.0
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  43. Charles T. Wolfe (2010). Do Organisms Have an Ontological Status? History and Philosophy of the Life Sciences 32 (2-3):195-232.score: 3.0
    The category of ‘organism’ has an ambiguous status: is it scientific or is it philosophical? Or, if one looks at it from within the relatively recent field or sub-field of philosophy of biology, is it a central, or at least legitimate category therein, or should it be dispensed with? In any case, it has long served as a kind of scientific “bolstering” for a philosophical train of argument which seeks to refute the “mechanistic” or “reductionist” trend, which has been perceived (...)
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  44. Joseph Agassi, Anthropomorphism in Science.score: 3.0
    ANTHROPOMORPHISM is an inveterate tendency to project human qualities into natural phenomena—consciously or not. The standard and most important variant of anthropomorphism is animism which sees a soul in everything in nature. Before entering into the role of anthropomorphism in the history of science, let us consider a few important and usually neglected logical aspects of the idea.
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  45. Franco Scalzone & Guglielmo Tamburrini (2013). Human-Robot Interaction and Psychoanalysis. AI and Society 28 (3):297-307.score: 3.0
    Psychological attitudes towards service and personal robots are selectively examined from the vantage point of psychoanalysis. Significant case studies include the uncanny valley effect, brain-actuated robots evoking magic mental powers, parental attitudes towards robotic children, idealizations of robotic soldiers, persecutory fantasies involving robotic components and systems. Freudian theories of narcissism, animism, infantile complexes, ego ideal, and ideal ego are brought to bear on the interpretation of these various items. The horizons of Human-robot Interaction are found to afford new and (...)
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  46. Jorge M. Escobar (2008). Kepler's Theory of the Soul: A Study on Epistemology. Studies in History and Philosophy of Science Part A 39 (1):15-41.score: 3.0
    Kepler’s theory of the soul: a study on epistemology Jorge M. Escobara, aUniversidad de Antioquia, Calle 67 #53-108, Of. 12-434, Medellín, Colombia Received 5 June 2006; revised 22 December 2006. Available online 6 March 2008.Kepler is mainly known among historians of science for his astronomical theories and his approaches to problems having to do with philosophy of science and ontology. This paper attempts to contribute to Kepler studies by providing a discussion of a topic not frequently considered, namely Kepler’s theory (...)
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  47. Andrzej Leder (2013). Strangeness and Unity. Freud and the Kantian Condition of Synthetic Unity of Apperception. Dialogue and Universalism 23 (2):55-72.score: 3.0
    The text considers the possibility of studying the Freudian psychoanalysis as a certain form of transcendentalism. In particular, it analyses the relation of Freud’sproposition concerning the strangeness within the subject—a strangeness called unconsciousness—to Kant’s claim about the necessity of the synthetic unity ofapperception. The study commences with Ricoeur’s reading of Freud’s teachings in order to demonstrate how, by introducing the language of transcendental philosophy into the reading of Freud’s works, Ricoeur omits the issue of the subjective conditions for the constitution (...)
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  48. Yvonne Sherratt (1999). Instrumental Reason's Unreason. Philosophy and Social Criticism 25 (4):23-42.score: 3.0
    In this article I argue that Adorno makes an internal critique of instrumental reason. I depict Adorno's notion of instrumental reason by showing how he combines Freud's materialistic epistemology with his own German Idealist inheritance. I outline his argument for the decline of instrumental reason into mythic 'animism'. Key Words: Adorno • animism • enlightenment • Freud • instrumental reason • myth.
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  49. Scott William Hoefle (1999). Religious World-View and Environment in the Sert O of North-East Brazil. Philosophy and Geography 2 (1):55 – 79.score: 3.0
    The importance of religious cosmology for environmental ethics is explored in a case-study of enchanted and disenchanted world-views in the Sert o of North-east Brazil. Popular Catholicism is shown to have retained an enchanted world-view of humans interacting with saints, souls and animist spirits. In order to differentiate themselves from Catholics, evangelical Protestants pursue a disenchanted view of the natural environment but hold a highly supernatural view of human society. Afro-Brazilian cult members are Catholics who graft an enchanted view of (...)
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