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

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  1. Manuel Dries (2008). Towards Adualism: Becoming and Nihilism in Nietzsche’s Philosophy. In M. Dries (ed.), Nietzsche on Time and History. Walter de Gruyter.score: 18.0
    For Nietzsche’s hypothesis of a threat of nihilism to be intelligible, this chapter attributes to him at least three assumptions that underpin his philosophical project: (1) what there is, is becoming (and not being), (2) most (if not all) strongly believe in being, and (3) nihilism is a function of the belief in being. This chapter argues that Nietzsche held two doctrines of becoming: one more radical, which he believes is required to fend off nihilism, and one much (...)
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  2. M. Oreste Fiocco (2007). Passage, Becoming and the Nature of Temporal Reality. Philosophia 35 (1):1-21.score: 18.0
    I first distinguish several notions that have traditionally been conflated (or otherwise neglected) in discussions of the metaphysics of time. Thus, for example, I distinguish between the passage of time and temporal becoming. The former is, I maintain, a confused notion that does not represent a feature of the world; whereas a proper understanding of the latter provides the key for a plausible and comprehensive account of the nature of temporal reality. There are two general classes of views of (...)
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  3. Gloria Dall'Alba (2009). Learning Professional Ways of Being: Ambiguities of Becoming. Educational Philosophy and Theory 41 (1):34-45.score: 18.0
    The purpose of professional education programs is to prepare aspiring professionals for the challenges of practice within a particular profession. These programs typically seek to ensure the acquisition of necessary knowledge and skills, as well as providing opportunities for their application. While not denying the importance of knowledge and skills, this paper reconfigures professional education as a process of becoming. Learning to become a professional involves not only what we know and can do, but also who we are ( (...)). It involves integration of knowing, acting, and being in the form of professional ways of being that unfold over time. When a professional education program focuses on the acquisition and application of knowledge and skills, it falls short of facilitating their integration into professional ways of being. In addition, through such a focus on epistemology (or theory of knowing), ontology (or theory of being) is overlooked. This paper explores what it means to develop professional ways of being where the focus is becoming, not simply knowing as an end in itself. (shrink)
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  4. Christoph Schuringa (2011). Time and Becoming in Nietzsche's Thought. By Robin Small. London/New York: Continuum, 2010, Pp. 202. [REVIEW] Philosophy 86 (1):134-38.score: 18.0
    Nietzsche repeatedly portrays himself as an advocate of what he calls a ‘philosophy of becoming’. While in his early Untimely Meditations he had considered the ‘doctrine of sovereign becoming’ to be ‘true but deadly’, from the middle-period Human, All Too Human up to and including his last writings he urges us to embrace this doctrine wholeheartedly. He consistently links the view of the world as being in a state of constant flux with the teachings of Heraclitus, the one (...)
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  5. Martin Beck Matuštík (2009). Becoming Human, Becoming Sober. Continental Philosophy Review 42 (2):249-274.score: 18.0
    Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and logic of development and transitions. There is a difference between self-transformation and a progressive individual and social development. In the developmental mode self experiences gradual progression or adaptive evolution; in the (...)
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  6. Hanoch Ben-Yami (forthcoming). Causal Order, Temporal Order, and Becoming in Special Relativity. Topoi:1-5.score: 18.0
    I reconstruct from Rietdijk and Putnam’s well-known papers an argument against the applicability of the concept of becoming in Special Relativity, which I think is unaffected by some of the objections found in the literature. I then consider a line of thought found in the discussion of the possible conventionality of simultaneity in Special Relativity, beginning with Reichenbach, and apply it to the debate over becoming. We see that it immediately renders Rietdijk and Putnam’s argument unsound. I end (...)
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  7. Duncan Mercieca (2011). Becoming-Teachers: Desiring Students. Educational Philosophy and Theory 44 (s1):43-56.score: 18.0
    This article proposes a reading of the lives of teachers through a Deleuzian-Guattarian materialistic approach. By asking the question ‘what kind of life do teachers live?’ this article reminds us that teachers sometimes welcome the imposed policies, procedures and programmes, the consequences of which remove them from students. This desire is compared to another desire—the desire for children. Teachers are seen as machines rather than singular organisms, so that what helps a teacher in her becoming are her connections to (...)
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  8. Robin Small (2010). Time and Becoming in Nietzsche's Thought. Continuum.score: 18.0
    Preface -- Introduction -- Absolute becoming -- From becoming to time -- The time-atom theory -- Motion, ways, and time -- Gateway and lanes -- Linear and circular time -- The eternal perspective -- The way of greatness.
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  9. Gloria Dall’Alba (2009). Learning Professional Ways of Being: Ambiguities of Becoming. Educational Philosophy and Theory 41 (1):34-45.score: 18.0
    The purpose of professional education programs is to prepare aspiring professionals for the challenges of practice within a particular profession. These programs typically seek to ensure the acquisition of necessary knowledge and skills, as well as providing opportunities for their application. While not denying the importance of knowledge and skills, this paper reconfigures professional education as a process of becoming. Learning to become a professional involves not only what we know and can do, but also who we are ( (...)). It involves integration of knowing, acting, and being in the form of professional ways of being that unfold over time. When a professional education program focuses on the acquisition and application of knowledge and skills, it falls short of facilitating their integration into professional ways of being. In addition, through such a focus on epistemology (or theory of knowing), ontology (or theory of being) is overlooked. This paper explores what it means to develop professional ways of being where the focus is becoming, not simply knowing as an end in itself. (shrink)
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  10. Lori Brown (2007). Becoming-Animal in the Flesh: Expanding the Ethical Reach of Deleuze and Guattari's Tenth Plateau. Phaenex 2 (2):260-278.score: 18.0
    Gilles Deleuze and Félix Guattari’s notion of becoming-animal offers a mode of interaction that goes beyond the symbolic language and conceptual thought that are often used in the western philosophical tradition to circumscribe the limits and define the nature of an ethical engagement. They fail, however, to provide a robust account of how becoming may yield an ethical exchange between the human being and the animal other. In order for this process to generate such an outcome, it must (...)
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  11. Astrida Neimanis (2007). Becoming-Grizzly: Bodily Molecularity and the Animal That Becomes. Phaenex 2 (2):279-308.score: 18.0
    Werner Herzog’s documentary film Grizzly Man about the life and death of Timothy Treadwell invites us to consider the relation between Deleuze and Guattari’s concept of becoming-animal and phenomenological accounts of lived embodiment. In this paper I begin with a general account of becoming-animal and suggest that this concept is helpfully elucidated by considering the ways in which some aspects of Deleuze and Guattari’s practice can be understood as a rhizomatic phenomenology of our lived experience that in part (...)
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  12. M. Oreste Fiocco (forthcoming). Becoming: Temporal, Absolute, and Atemporal. In L. Nathan Oaklander (ed.), Debates in the Metaphysics of Time. Bloomsbury. 87-107.score: 18.0
    There are two conspicuous and inescapable features of this world in which time is real. One experiences a world in flux, a transient world in which things constantly come into existence, change and cease to be. One also experiences a stable world, one in which how things are at any given moment is permanent, unchangeable. Thus, there is transience and permanence. Yet these two features of the world seem incompatible. The primary purpose of this paper is to sketch a metaphysics (...)
     
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  13. Jacob Holsinger Sherman (2009). NO WEREWOLVES IN THEOLOGY?: TRANSCENDENCE, IMMANENCE, AND BECOMING-DIVINE IN GILLES DELEUZE. MODERN THEOLOGY 25 (1):1-20.score: 18.0
    This essay adds a theological voice to the current debate over the legacy of Gilles Deleuze. It discusses Peter Hallward's charge that Deleuze is best read as a mystical, theophanic philosopher who values creativity to the detriment of real creatures. It argues that while Hallward is right to discern a flight from bodies, relations, and politics in Deleuze, this is due not to Deleuze's contemplative mysticism, but rather to his strident rejection of any transcendence. The essay then draws upon Thomas (...)
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  14. John Barresi (1999). On Becoming a Person. Philosophical Psychology 12 (1):79-98.score: 16.0
    How does an entity become a person? Forty years ago Carl Rogers answered this question by suggesting that human beings become persons through a process of personal growth and self-discovery. In the present paper I provide six different answers to this question, which form a hierarchy of empirical projects and associated criteria that can be used to understand human personhood. They are: (1) persons are constructed out of natural but organic materials; (2) persons emerge as a form of adaptation through (...)
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  15. Steven Savitt (2002). On Absolute Becoming and the Myth of Passage. In Craig Callender (ed.), Time, Reality & Experience. 153-.score: 15.0
    I propose that the passage of time is the successive occurrence of sets of simultaneous events (assuming classical or Newtonian spacetime structure as background). This conception of passage, I claim, is lean enough to survive the criticisms of passage-deniers while robust enough to satisfy the needs of passage-affirmers. I undertake to describe and defend this minimal notion of passage.
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  16. Erinn Gilson (2011). Responsive Becoming: Ethics Between Deleuze and Feminism. In Nathan Jun & Daniel W. Smith (eds.), Deleuze and Ethics. Edinburgh University Press.score: 15.0
    This chapter explores the possibility of an alliance between Deleuze’s philosophy and feminist philosophy with respect to ethics. I begin by specifying some of the general points of convergence between Deleuzian ethics and feminist ethics. In the second section, I turn away from feminist ethics in particular to consider feminist engagement with Deleuze’s (and Deleuze and Guattari’s) work; in this section of the paper, I describe the central criticisms of Deleuze offered by feminist philosophers and point out the aspects of (...)
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  17. Charles Hartshorne (1966). Determinism, Memory, and the Metaphysics of Becoming. Pacific Philosophy Forum 4 (May):81-85.score: 15.0
  18. Peter Gan Chong Beng (2011). Being and Becoming and the Immanence-Transcendence Relation in Evelyn Underhill's Mystical Philosophy. Sophia 50 (3):375-389.score: 15.0
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  19. Rosi Braidotti (2002). Metamorphoses: Towards a Materialist Theory of Becoming. Published by Polity Press in Association with Blackwell Publishers.score: 15.0
  20. Roland Faber & Andrea M. Stephenson (eds.) (2011). Secrets of Becoming: Negotiating Whitehead, Deleuze, and Butler. Fordham University Press.score: 15.0
  21. Peter Paul Kakol (2009). Emptiness and Becoming: Integrating Mādhyamika Buddhism and Process Philosophy. D.K. Printworld.score: 15.0
     
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  22. John M. Armstrong (2004). After the Ascent: Plato on Becoming Like God. Oxford Studies in Ancient Philosophy 26:171-183.score: 12.0
    Plato is associated with the idea that the body holds us back from knowing ultimate reality and so we should try to distance ourselves from its influence. This sentiment appears is several of his dialogues including Theaetetus where the flight from the physical world is compared to becoming like God. In some major dialogues of Plato's later career such as Philebus and Laws, however, the idea of becoming like God takes a different turn. God is an intelligent force (...)
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  23. Brandon Look (2001). Becoming Who One is” in Spinoza and Nietzsche. Iyyun 50:327-38.score: 12.0
    The connection between Spinoza and Nietzsche has often been remarked upon in the literature on the two thinkers.1 Not surprisingly, Nietzsche himself first noticed the similarity between his (earlier) thought and the thought of Spinoza, remarking to Overbeck in an oft-quoted postcard, “I have a precursor, and what a precursor!” He goes on to say, “Not only is his over-all tendency like mine – making knowledge the most powerful affect – but in five main points of his doctrine I recognize (...)
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  24. Mauro Dorato (2002). On Becoming, Cosmic Time and Rotating Universes. Royal Institute of Philosophy Supplement 50:253-.score: 12.0
    In the literature on the compatibility between the time of our experience and the time of physics, the special theory of relativity has enjoyed central stage. By bringing into the discussion the general theory of relativity, I suggest a new analysis of the misunderstood notion of becoming, developed from hints in Gödel’s published and unpublished arguments for the ideality of time. I claim that recent endorsements of such arguments, based on Gödel’s own “rotating” solution to Einstein’s field equation, fail: (...)
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  25. Tomasz Bigaj (2008). On Temporal Becoming, Relativity, and Quantum Mechanics. In Dennis Dieks (ed.), The Ontology of Spacetime II.score: 12.0
    In the first section of the chapter, I scrutinize Howard Stein’s 1991 definition of a transitive becoming relation that is Lorentz invariant. I argue first that Stein’s analysis gives few clues regarding the required characteristics of the relation complementary to his becoming—i.e. the relation of indefiniteness. It turns out that this relation cannot satisfy the condition of transitivity, and this fact can force us to reconsider the transitivity requirement as applied to the relation of becoming. I argue (...)
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  26. Lynne Rudder Baker (1974). Temporal Becoming: The Argument From Physics. Philosophical Forum 6:218-236.score: 12.0
    Arguments about temporal becoming often get nowhere. One reason for the impasse lies in the fact that the issue has been formulated as a choice between science on the one hand and common sense (or ordinary language) on the other as the primary source of ontological commitment.' Often' proponents of attributing temporal becoming to the physical universe look to everyday temporal concepts, find them infested with notions involving temporal becoming and conclude that becoming is a basic (...)
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  27. Mauro Dorato, Absolute Becoming, Relational Becoming, and the Arrow of Time.score: 12.0
    My first and main claim is that physics cannot provide empirical evidence for the objectivity (mind-independence) of absolute becoming, for the simple reason that it must presuppose it, at least to the extent that classical (i.e., non-quantum) spacetime theories presuppose an ontology of events. However, the fact that a theory of absolute becoming must be situated in the a priori realm of metaphysics does not make becoming completely irrelevant for physics, since my second claim will consist in (...)
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  28. Craig Bourne (2004). Becoming Inflated. British Journal for the Philosophy of Science 55 (1):107-119.score: 12.0
    Some have thought that the process of the expansion of the universe can be used to define an absolute ‘cosmic time’ which then serves as the absolute time required by tensed theories of time. Indeed, this is the very reason why many tense theorists are happy to concede that special relativity is incompatible with the tense thesis, because they think that general relativity, which trumps special relativity, and on which modern cosmology rests, supplies the means of defining temporal becoming (...)
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  29. Dennis Dieks, Becoming, Relativity and Locality.score: 12.0
    It is a central aspect of our ordinary concept of time that history unfolds and events come into being. It is only natural to take this seriously. However, it is notoriously difficult to explain further what this `becoming' consists in, or even to show that the notion is consistent at all. In this article I first argue that the idea of a global temporal ordering, involving a succession of cosmic nows, is not indispensable for our concept of time. Our (...)
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  30. Leyla Haferkamp (2010). Analogon Rationis: Baumgarten, Deleuze and the 'Becoming Girl' of Philosophy. Deleuze Studies 4 (1):62-69.score: 12.0
    Baumgarten's Enlightenment Aesthetica provides an important philosophical analogon to Deleuze's alignment of the ‘logic of sense’ and the ‘logic of sensation’. By linking serious reason with its ‘other’, frivolous feeling, the book greatly influenced Herder and the Romantic movement. Baumgarten called aesthetics ‘logic's younger sister’. Like Deleuze he propagates nothing less than the ‘becoming-girl’ of philosophy.
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  31. Rob Clifton & Mark Hogarth (1995). The Definability of Objective Becoming in Minkowski Spacetime. Synthese 103 (3):355 - 387.score: 12.0
    In his recent article On Relativity Theory and Openness of the Future (1991), Howard Stein proves not only that one can define an objective becoming relation in Minkowski spacetime, but that there is only one possible definition available if one accepts certain natural assumptions about what it is for becoming to occur and for it to be objective. Stein uses the definition supplied by his proof to refute an argument due to Rietdijk (1966, 1976), Putnam (1967) and Maxwell (...)
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  32. Katrin Froese (2008). The Art of Becoming Human: Morality in Kant and Confucius. Dao: A Journal of Comparative Philosophy 7 (3):257-268.score: 12.0
    Kant and Confucius maintain that the art of becoming human is synonymous with the unending process of becoming moral. According to Kant, I must imagine a world in which the universality of my maxims were possible, while realizing that if such a world existed, then morality would disappear. Morality is an impossible possibility because it always meets resistance in our encounter with nature. According to Confucius, human beings become moral by integrating themselves into the already meaningful natural order (...)
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  33. D. Webb (2003). On Friendship: Derrida, Foucault, and the Practice of Becoming. Research in Phenomenology 33 (1):119-140.score: 12.0
    The aim of this paper is to question Derrida's approach to the theme of friendship and to set out an alternative reading drawn from the work of Foucault on the care of the self. Derrida's treatment of friendship as aporetic, though faithful to a long tradition of writing on friendship, depends on the use of a formal language that, I argue, exacerbates the difficulties inherent in the theme of friendship. Moreover, it is not clear that the experience of friendship always (...)
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  34. Giuseppe Primiero (2009). An Epistemic Logic for Becoming Informed. Synthese 167 (2):363 - 389.score: 12.0
    Various conceptual approaches to the notion of information can currently be traced in the literature in logic and formal epistemology. A main issue of disagreement is the attribution of truthfulness to informational data, the so called Veridicality Thesis (Floridi 2005). The notion of Epistemic Constructive Information (Primiero 2007) is one of those rejecting VT. The present paper develops a formal framework for ECI. It extends on the basic approach of Artemov’s logic of proofs (Artemov 1994), representing an epistemic logic based (...)
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  35. W. M. Stuckey, Michael Silberstein & Michael Cifone, Reversing the Arrow of Explanation in the Relational Blockworld: Why Temporal Becoming, the Dynamical Brain and the External World Are All "in the Mind".score: 12.0
    We introduce the Relational Blockworld (RBW) as a paradigm for deflating the mysteries associated with quantum non-separability/non-locality and the measurement problem. We begin by describing how the relativity of simultaneity implies the blockworld, which has an explanatory potential subsuming both dynamical and relational explanations. It is then shown how the canonical commutation relations fundamental to non-relativistic quantum mechanics follow from the relativity of simultaneity. Therefore, quantum mechanics has at its disposal the full explanatory power of the blockworld. Quantum mechanics exploits (...)
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  36. Anthony J. Steinbock (2004). Affection and Attention: On the Phenomenology of Becoming Aware. [REVIEW] Continental Philosophy Review 37 (1):21-43.score: 12.0
    Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode (...)
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  37. Ruth E. Kastner (2013). De Broglie Waves as the “Bridge of Becoming” Between Quantum Theory and Relativity. Foundations of Science 18 (1):1-9.score: 12.0
    It is hypothesized that de Broglie’s ‘matter waves’ provide a dynamical basis for Minkowski spacetime in an antisubstantivalist or relational account. The relativity of simultaneity is seen as an effect of the de Broglie oscillation together with a basic relativity postulate, while the dispersion relation from finite rest mass gives rise to the differentiation of spatial and temporal axes. Thus spacetime is seen as not fundamental, but rather as emergent from the quantum level. A result by Solov’ev which demonstrates that (...)
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  38. Paul A. Swift (2005). Becoming Nietzsche: Early Reflections on Democritus, Schopenhauer, and Kant. Lexington Books.score: 12.0
    Introduction: how one becomes what one is -- Teleology and the legend of Democritus -- Nietzsche on Schopenhauer in 1867 -- The end of teleology -- Conclusion: aesthetic of becoming.
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  39. Angus Brook (2009). The Potentiality of Authenticity in Becoming a Teacher. Educational Philosophy and Theory 41 (1):46-59.score: 12.0
    This paper arises out of the transition from a PhD thesis on Heidegger's phenomenology to my attempts to come to terms with 'becoming a teacher'. The paper will provide a phenomenological interpretation of being a teacher in relation to the question of an 'authentic' interpretation of teaching/learning and the possibility of an authentic interpretative praxis. I will argue that being a teacher is a phenomenon of human existence which can be interpreted as a possible way of being with authentic (...)
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  40. James Behuniak (2002). Mencius on Becoming Human. Dissertation, University of Hawaii at Manoascore: 12.0
    This dissertation reinterprets the notion commonly translated as "human nature" (renxing in the Mencius by appealing to philosophical assumptions common to Warring States thought. Taking advantage of recently unearthed archeological finds from the Mencian school, the argument is made that renxing in the Mencius is most adequately understood as a dynamic disposition shaped by cultural and historical conditions, not as an a-historical "nature" common to all humans at all times. The notion of "becoming human" in the Mencius that results (...)
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  41. Mauro Dorato (1996). On Becoming, Relativity, and Nonseparability. Philosophy of Science 63 (4):585-604.score: 12.0
    In a reply to Nicholas Maxwell, Stein has proved that Minkowski spacetime can leave room for the kind of indeterminateness required both by certain interpretations of quantum mechanics and by objective becoming. By examining the consequences of outcome dependence in Bell-type experiments for the co-determinateness of spacelike-related events, I argue that the only becoming relation that is compatible with both causal and noncausal readings of the quantum correlations is the universal relation. This result might also undermine interpretations of (...)
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  42. Todd May (2003). When is a Deleuzian Becoming ? Continental Philosophy Review 36 (2):139-153.score: 12.0
    Much has been written recently about the Deleuzian concept of becoming. Most of that writing, especially in feminist criticism, has drawn from the later collaborations with Guattari. However, the concept of a becoming arises earlier and appears more consistently across the trajectory of Deleuze's work than the discussion of specific becomings might lead one to believe. In this paper, I trace the concept of becoming in Deleuze's work, and specifically in the earlier works. By doing so, I (...)
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  43. L. Nathan Oaklander (2004). Absolute Becoming and the Myth of Passage. Philo 7 (1):36-46.score: 12.0
    In a recent paper, Steven Savitt attempts to demonstrate that there is an area of common ground between one classic proponent of temporal passage, C.D. Broad, and one classic opponent of passage, D.C. Williams. According to Savitt, Broad's notion of “absolute becoming” as the ordered occurrence of (simultaneity sets of) events, and Williams’ notion of “literal passage,” as the happening of events strung along the four-dimensional space-time manifold, are indistinguishable. Savitt recognizes that some might think it preposterous to maintain (...)
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  44. Ronald Bogue (2010). Deleuze, Mann and Modernism: Musical Becoming in Doctor Faustus. Deleuze Studies 4 (3):412-431.score: 12.0
    Thomas Mann's Doctor Faustus traces the life of the composer Adrian Leverkühn, whose career culminates in the compositions Apocalipsis cum figuris and The Lamentation of Doctor Faustus. Mann treats Apocalipsis as the endpoint of a dangerous modernism allied to fascism, and The Lamentation as its partial antidote. From Deleuze and Guattari's perspective, however, Apocalipsis is a positive musical becoming-other and The Lamentation a regression. Crucial to the contrasting interpretations of Apocalipsis are two very different conceptions of modernity and fascism, (...)
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  45. Michael Silberstein, W. M. Stuckey & Timothy McDevitt (2013). Being, Becoming and the Undivided Universe: A Dialogue Between Relational Blockworld and the Implicate Order Concerning the Unification of Relativity and Quantum Theory. Foundations of Physics 43 (4):502-532.score: 12.0
    In this paper two different approaches to unification will be compared, Relational Blockworld (RBW) and Hiley’s implicate order. Both approaches are monistic in that they attempt to derive matter and spacetime geometry ‘at once’ in an interdependent and background independent fashion from something underneath both quantum theory and relativity. Hiley’s monism resides in the implicate order via Clifford algebras and is based on process as fundamental while RBW’s monism resides in spacetimematter via path integrals over graphs whereby space, time and (...)
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  46. Lawrence W. Fagg (1995/2003). The Becoming of Time: Integrating Physical and Religious Time. Duke University Press.score: 12.0
    Now available in an updated addition: ""Integrating concepts of time derived from the physical sciences and world religions, "The Becoming of Time" examines ...
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  47. Varanasi Ramabrahmam (2005). Being and Becomming: A Physics and Upanishadic Awareness of Time and Thought Process. Ludus Vitalis 13 (24):139-154..score: 12.0
    Understanding of time, construed as movement, change and becoming, is explained taking examples from natural sciences. Durational and metrical aspects of time are elaborated. General assumptions about passage of time are listed. Indian, Chinese and later insights of path of passage of time are figured. Physical and psychological times are differentiated and explained using Energy-Presence (Being) and Energy-Transformation (Becoming) concepts. Concepts of Time at rest and Time in motion are proposed. -/- . The meanings of time-space, time-flow, different (...)
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  48. Wayne C. Myrvold (2003). Relativistic Quantum Becoming. British Journal for the Philosophy of Science 54 (3):475-500.score: 12.0
    In a recent paper, David Albert has suggested that no quantum theory can yield a description of the world unfolding in Minkowski spacetime. This conclusion is premature; a natural extension of Stein's notion of becoming in Minkowski spacetime to accommodate the demands of quantum nonseparability yields such an account, an account that is in accord with a proposal which was made by Aharonov and Albert but which is dismissed by Albert as a ‘mere trick’. The nature of such an (...)
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  49. Mauro Dorato (2000). Becoming and the Arrow of Causation. Philosophy of Science 67 (3):534.score: 12.0
    The conceptual relation between objective becoming and the direction of time is explored by discussing an ontologically asymmetric notion of causation. It is claimed that such a notion, in terms of which Stein defined objective becoming in Minkowski spacetime, has either a purely metaphysical status or is reducible to physical concepts. In the former case, it is adequate for Stein's purpose but irrelevant to physical theories. In the latter, the causal asymmetry can be related to irreversible physical processes (...)
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  50. Margrit Shildrick (2000). Becoming Vulnerable: Contagious Encounters and the Ethics of Risk. [REVIEW] Journal of Medical Humanities 21 (4):215-227.score: 12.0
    In western discourse the notion of the contagious, the unclean or the contaminated is never just a neutral descriptor but carries the weight of all that stands against—and paradoxically secures—the categories of normative ontology and epistemology. Set against the ideal closure and invulnerability of the self's “clean and proper body,” this paper investigates the condition of disability as a potentially contaminatory threat. But the given precarious psychic constitution of the subject, and the ontological insecurity of self performativity, can we reconfigure (...)
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