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  1. Arne Naess (forthcoming). A Environmental Psychologism. Environmental Ethics: The Big Questions.
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  2. Arne Naess (forthcoming). Simple in Means, Rich in Ends. Environmental Philosophy: From Animal Rights to Deep Ecology, Ed Me Zimmerman (Englewood Cliffs, Nj: Prentice Hall).
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  3. Arne Naess (forthcoming). The Shallow and the Deep, Lono-Ranoe Eooloov Movement. Environmental Ethics.
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  4. Spencer Abraham, Ray Anderson, Nik Ansell, St Thomas Aquinas, St Francis of Assisi, William Baxter, Philip J. Bentley, Joachim Blatter, Murray Bookchin, Maya Brennan, Majora Carter, Carl Cohen, Deane Curtin, Herman Daly, David DeGrazia, Bill Devall, Calvin DeWitt, David Ehrenfeld, Paul, Anne Ehrlich, Robert Elliot, Stuart Ewen, Nuria Fernandez, Stephen Gardiner, Ramachandra Guha, Garrett Hardin, Eugene Hargrove, John Hasse, Po-Keung Ip, Ralf Isenmann, Kauser Jahan, Marianne B. Karsh, Andrew Kernohan, Marti Kheel, Kenneth Kraft, Aldo Leopold, Miriam MacGillis, Juan Martinez-Alier, Ed McGaa, Katie McShane, Roberto Mechoso, Arne Naess, Seyyed Hossein Nasr, Michael Nelson, Bryan Norton, Philip Nyhus, John O'Neil, Stephen Pacala, Ernest Partridge, Erv Peterson, Tom Regan, Holmes Rolston Iii, Lily-Marlene Russow, Mark Sagoff, Kristin Schrader-Frechette, Erroll Schweizer, George Sessions, Vandana Shiva, Peter Singer, Stephen Socolow, Paul Steidlmeier, Richard Sylvan, Bron Taylor & Paul Taylor (2009). Earthcare: An Anthology in Environmental Ethics. Rowman & Littlefield Publishers.
    Earthcare: Readings and Cases in Environmental Ethics presents a diverse collection of writings from a variety of authors on environmental ethics, environmental science, and the environmental movement overall. Exploring a broad range of world views, religions and philosophies, David W. Clowney and Patricia Mosto bring together insightful thoughts on the ethical issues arising in various areas of environmental concern.
     
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  5. Arne Naess, "Arne Naess Between Reason and Emotion." (This Paper Was the Basis for Lectures Held at the Universities of Prague, Vienna and Belgrade, May 2003).
    I try to convince the reader that we all too often consider our decisions more or less unreasonable – and due to emotions overpowering reason. The dualism: reason/emotion may be dangerously misleading. Psychoanalysis may be said to have been the first systematic effort to help us find the real reasons for our important decisions and views. Personal maturity involves both strength of emotions and clearness of thinking.
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  6. Arne Naess (2003). Pluralism of Tenable World Views. Vienna Circle Institute Yearbook 10:3-7.
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  7. Friedrich Stadler, Arne Naess, Paolo Parrini, Anita Von Duhn, David Jalal Hyder & Hubert Schleichert (2003). The Vienna Circle and Logical Empiricism: Re-Evaluation and Future Perspectives. Springer Netherlands.
    EMPIRICAL. PROBLEM. INTRODUCTION The unity of science movement was itself far from unified.1 There may have been unity on the rallying call for a unity of science but that is as far as it went. Not only was there disagreement among the ...
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  8. Arne Naess (2002). Self-Realization. In Ruth F. Chadwick & Doris Schroeder (eds.), Applied Ethics: Critical Concepts in Philosophy. Routledge 4--195.
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  9. Arne Naess (2000). Avalanches as Social Constructions. Environmental Ethics 22 (3):335-336.
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  10. Peder Anker, Per Ariansen, Alfred J. Ayer, Murray Bookchin, Baird Callicott, John Clark, Bill Devall, Fons Elders, Paul Feyerabend, Warwick Fox, William C. French, Harold Glasser, Ramachandra Guha, Patsy Hallen, Stephan Harding, Andrew Mclaughlin, Ivar Mysterud, Arne Naess, Bryan Norton, Val Plumwood, Peter Reed, Kirkpatrick Sale, Ariel Salleh, Karen Warren, Richard A. Watson, Jon Wetlesen & Michael E. Zimmerman (1999). Philosophical Dialogues: Arne Naess and the Progress of Philosophy. Rowman & Littlefield Publishers.
    The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...)
     
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  11. Arne Naess (1999). The Principle of Intensity. Journal of Value Inquiry 33 (1):5-9.
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  12. Arne Naess (1998). The Spirit of the Vienna Circle Devoted to Questions of Lebens- and Weltauffassung. Vienna Circle Institute Yearbook 5:359-367.
    The history of the Vienna Circle is bound up with what was called the Wissenschaftliche Weltauffassung. But with the requirements of the members when it came to deciding whether a sentence expressed scientific knowledge or not, the basic sentences expressing a Lebens- und Weltauffassung would scarcely qualify as such, nor would hypotheses about a scientific world view. The Wissenschaftlichkeit ofphysicalism, logical behaviorism,logical syntax, unity of science, were hypothetical at best, and in my opinion should not be identified with the total (...)
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  13. Arne Naess (1993). Beautiful Action. Its Function in the Ecological Crisis. Environmental Values 2 (1):67 - 71.
    The distinction made by Kant between 'moral' and 'beautiful' actions is relevant to efforts to counteract the current ecological crisis. Actions proceeding from inclination may be politically more effective than those depending on a sense of duty. Education could help by fostering love and respect for life.
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  14. Arne Naess (1993). Logical Empiricism and the Uniqueness of the Schlick Seminar: A Personal Experience with Consequences. Vienna Circle Institute Yearbook 1:11-25.
    In what follows I shall speak about many phenomena, but what I wish to convey more than anything else is a combination of positive aspects of the rightly famous seminar headed by Moritz Schlick the years before he was shot on the stairs of the University of Vienna in 1936. These aspects make the seminar unique. I have taken part in a wealth of good seminars before and after 1936, but my experience as a participant of that seminar makes it, (...)
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  15. Arne Naess (1992). Spinoza and the Deep Ecology Movement. Eburon.
  16. Arne Naess (1990). Man Apart and Deep Ecology: A Reply to Reed. Environmental Ethics 12 (2):185-192.
    Peter Reed has defended the basis for an environmental ethic based upon feelings of awe for nature together with an existentialist absolute gulf between humans and nature. In so doing, he has claimed that there are serious difficulties with Ecosophy T and the terms, Self-realization and identification with nature. I distinguish between discussions of ultimate norms and the penultimate deep ecology platform. I also clarify and defend a technical use of identification and attempt to show that awe and identification may (...)
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  17. Arne Naess (1989). From Ecology to Ecosophy, From Science to Wisdom. World Futures 27 (2):185-190.
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  18. John P. Holdren, Paul R. Ehrlich, Anne Ehrlich, Gary Stahl, Berel Lang, Richard H. Popkin, Joseph Margolis, Patrick Morgan, John Hare, Russell Hardin, Richard A. Watson, Gregory S. Kavka, Jean Bethke Elshtain, Sidney Axinn, Terry Nardin, Douglas P. Lackey, Jefferson McMahan, Edmund Pellegrino, Stephen Toulmin, Dietrich Fischer, Edward F. McClennen, Louis Rene Beres, Arne Naess, Richard Falk & Milton Fisk (1986). Nuclear Weapons and the Future of Humanity: The Fundamental Questions. Rowman & Littlefield Publishers.
    The excellent quality and depth of the various essays make [the book] an invaluable resource....It is likely to become essential reading in its field.—CHOICE.
     
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  19. Arne Naess (1986). Is God an “Open Place” in Spinoza's Philosophy of Religion? Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 28 (2):261-274.
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  20. Arne Naess (1986). Limited Definiteness of 'God' in Spinoza's System. Answer to Heine Siebrand. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 28 (2):275-283.
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  21. Arne Naess (1986). The Deep Ecological Movement: Some Philosophical Aspects. Philosophical Inquiry 8 (1/2):10-31.
  22. Arne Naess (1986). The Deep Ecological Movement. Philosophical Inquiry 8 (1-2):10-31.
  23. Arne Naess (1985). The World of Concrete Contents. Inquiry 28 (1-4):417 – 428.
    An attempt is made to find a coherent verbal expression of the intuition that reality is a manifold of more or less comprehensive wholes (gestalts), all discernible in terms of qualities. Quantitative natural science is thought to describe abstract structures of reality, not contents. The qualities are neither subjective nor objective, they belong to concrete contents with structures comprising at least three abstract relata: object, subject, and medium. Their status is that of entia rationis, not content of reality. Recent developments (...)
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  24. Arne Naess (1984). A Defence of the Deep Ecology Movement. Environmental Ethics 6 (3):265-270.
    There is an international deep ecology social movement with key terms, slogans, and rhetorical use of language comparable to what we find in other activist “alternative” movements today. Some supporters of the movement partake in academic philosophy and have developed or at least suggested philosophies, “ecosophies,” inspired by the movement. R. A. Watson does not distinguish sufficiently between the movement and the philosophical expressions with academic pretensions. As a result, he falsely concludes that deep ecology implies setting man apart from (...)
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  25. Arne Naess (1984). A Sceptical Dialogue on Induction. Van Gorcum.
     
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  26. Arne Naess (1981). Spinoza's Finite God. Revue Internationale de Philosophie 35 (1):120.
     
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  27. Arne Naess (1980). Environmental Ethics and Spinoza's Ethics. Comments on Genevieve Lloyd's Article. Inquiry 23 (3):313 – 325.
    The sheer complexity of Spinoza's thinking makes it impossible for any movement to use him as a patron. But philosophically engaged ecologists and environmentalists may find in his system an inexhaustible source of inspiration. This holds good even if he was personally a ?speciesist? and uninterested in animals or landscapes. Underestimation of his potential help is due to a variety of factors: failure to pay enough attention to the structure of his system, belief in its close resemblance to that of (...)
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  28. Arne Naess (1980). The Empirical Semantics of Key Terms, Phrases and Sentences. In Stig Kanger & Sven Öhman (eds.), Philosophy and Grammar. Reidel 135--154.
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  29. Arne Naess (1979). Books Received. [REVIEW] Inquiry 22 (1/2):249.
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  30. Arne Naess (1979). Select Bibliography. Inquiry 22 (1/2):243.
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  31. Arne Naess (1979). Self-Realization in Mixed Communities of Humans, Bears, Sheep, and Wolves. Inquiry 22 (1-4):231 – 241.
    The paper assumes as a general abstract norm that the specific potentialities of living beings be fulfilled. No being has a priority in principle in the realizing of its possibilities, but norms of increasing diversity or richness of potentialities put limits on the development of destructive life-styles. Application is made to the mixed Norwegian communities of certain mammals and humans. A kind of modus vivendi is established which is firmly based on cultural tradition. It is fairly unimportant whether the term (...)
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  32. Arne Naess (1977). Freedom, Emotion and Self-subsistence. The Structure of a Central Part of Spinoza's Ethics. Tijdschrift Voor Filosofie 39 (2):341-341.
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  33. Arne Naess (1977). Husserl on the Apodictic Evidence of Ideal Laws. In Jitendranath Mohanty (ed.), Theoria. Nijhoff 67--75.
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  34. Arne Naess (1977). Spinoza and Ecology. Philosophia 7 (1):45-54.
  35. Arne Naess (1976). Gandhi and Group Conflict: An Exploration of Satyagraha, Theoretical Background. Philosophy East and West 26 (1):85-88.
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  36. Arne Naess (1975). The Case Against Science. In Andreas Burnier (ed.), Science Between Culture and Counter-Culture. Dekker & van de Vegt
     
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  37. Arne Naess (1975). Why Not Science for Anarchists Too? A Reply to Feyerabend. Inquiry 18 (2):183 – 194.
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  38. A. Ayer, Arne Naess & Fons Elders (1974). The Glass is on the Table: An Empiricist Versus Total View. In A. J. Ayer & Fons Elders (eds.), Reflexive Water: The Basic Concerns of Mankind. Souvenir Press 27--8.
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  39. Arne Naess (1974). Equivalent Terms and Notions in Spinoza's Ethics. Inquiry, Filosofisk Institutt, Universitet I Oslo.
     
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  40. Arne Naess (1973). Comments on 'Knowledge Versus Survival'. Inquiry 16 (1-4):415 – 416.
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  41. Arne Naess (1973). The Shallow and the Deep, Long-Range Ecology Movement. A Summary. Inquiry 16 (1-4):95 – 100.
    Ecologically responsible policies are concerned only in part with pollution and resource depletion. There are deeper concerns which touch upon principles of diversity, complexity, autonomy, decentralization, symbiosis, egalitarianism, and classlessness.
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  42. Arne Naess & Alastair Hannay (1973). Invitation to Chinese Philosophy. Philosophy East and West 23 (4):546-547.
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  43. Arne Naess (1972). The Pluralist and Possibilist Aspect of the Scientific Enterprise. Universitetsforlaget.
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  44. Arne Naess (1971). Selected List of His Philosophical Writings in the English and German Languages, 1936-1970. Synthese 23 (2/3):348.
     
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  45. Arne Naess (1970). A Plea for Pluralism in Philosophy and Physics. In Hermann Bondi, Wolfgang Yourgrau & Allen duPont Breck (eds.), Physics, Logic, and History. New York,Plenum Press 129--146.
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  46. Arne Naess (1970). Rudolf Carnap 1891-1970. Inquiry 13 (1-4):337 – 338.
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  47. Arne Naess (1969). Freedom, Emotion, and Self-Subsistence. Inquiry 12 (1-4):66 – 104.
    A set of basic static predicates, ?in itself, ?existing through itself, ?free?, and others are taken to be (at least) extensionally equivalent, and some consequences are drawn in Parts A and ? of the paper. Part C introduces adequate causation and adequate conceiving as extensionally equivalent. The dynamism or activism of Spinoza is reflected in the reconstruction by equating action with causing, passion (passive emotion) with being caused. The relation between conceiving (understanding) and causing is narrowed down by introducing grasping (...)
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  48. Arne Naess (1969). Scepticism. New York, Humanities P..
    Originally published in 1968. Scepticism is generally regarded as a position which, if correct, would be disastrous for our everyday and scientific beliefs. According to this view, a sceptical argument is one that leads to the intuitively false conclusion that we cannot know anything. But there is another, much neglected and more radical form of scepticism, Pyrrhonism, which neither denies nor accepts the possibility of knowledge and is to be regarded not as a philosophical position so much as the expression (...)
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  49. Arne Naess (1968). Kierkegaard and the Values of Education. Journal of Value Inquiry 2 (2-3):196-200.
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