Search results for 'Being qua being' (try it on Scholar)

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  1. Shane Duarte (2007). Aristotle's Theology and its Relation to the Science of Being Qua Being. Apeiron 40 (3):267-318.score: 231.0
    The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. (...)
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  2. Allan Bäck (2004). What is Being Qua Being? Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):37-58.score: 189.0
    I offer truth conditions for propositions about being qua being in Aristotle's philosophy. I show that in general Aristotle views expressions of the form "qua S" in "S qua S is P" (or "S is P qua S") as making a claim not about the subject "S", but about the predication of "P" of "S". I develop necessary and sufficient truth conditions for propositions of the form "S qua S is P". Finally, I show how this analysis satisfactorily (...)
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  3. Martin Henn (2002). What Kind of Universal is Being Qua Being in the Aristotelian Metaphysics? Journal of Philosophical Research 27:173-199.score: 165.0
    This essay attempts to redefine the role and functioning of Aristotle’s πρός έν universals in a way that reveals the structural and thematic unity of the Metaphysics. In particular, I argue five points: (1) that πρός έν universals are analogical, but not four-term analogical; (2) things are πρός έν analogous when they share a transgenic λόγος (3) that four-term analogies may foster discovery of πρός έν analogies; (4) that analogy reveals God as supremely One and Universal; and (5) that the (...)
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  4. Philip Merlan (1968). On the Terms 'Metaphysics' and 'Being-Qua-Being'. The Monist 52 (2):174-194.score: 165.0
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  5. John G. Stevenson (1975). Being "Qua" Being. Apeiron 9 (2):42 - 50.score: 165.0
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  6. Martha Husain (1981). The Multiplicity in Unity of Being Qua Being in Aristotle's Pros Hen Equivocity. New Scholasticism 55 (2):208-218.score: 165.0
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  7. R. M. Martin (1981). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Topics 12 (1):258-260.score: 165.0
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  8. Michael Slote & Panayot Butchvarov (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. Philosophical Quarterly 30 (119):168.score: 165.0
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  9. R. M. Martin (1981). Being Qua Being. Philosophical Topics 12 (1):258-260.score: 165.0
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  10. Joseph W. Koterski (1980). Being Qua Being: A Theory of Identity, Existence, and Predication. By Panayot Butchvarov. Modern Schoolman 57 (3):271-272.score: 165.0
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  11. R. S. Woolhouse (1981). Being Qua Being. Philosophical Books 22 (1):27-29.score: 165.0
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  12. Kyle Fraser (2002). Demonstrative Science and the Science of Being Qua Being. Oxford Studies in Ancient Philosophy 23:43-81.score: 165.0
     
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  13. Edward Halper (1987). Being Qua Being in Metaphysics G. Elenchos 8.score: 165.0
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  14. U. S. (1980). Being Qua Being. Review of Metaphysics 33 (3):620-621.score: 165.0
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  15. Daniel D. De Haan (forthcoming). A Mereological Construal of the Primary Notions Being and Thing in Avicenna and Aquinas. American Catholic Philosophical Quarterly.score: 114.0
    This study has two goals: first, to show that Avicenna’s account of being and thing significantly influenced Aquinas’s doctrine of the primary notions; second, to establish the value of adopting a mereological construal of these primary notions in the metaphysics of Avicenna and Aquinas. I begin with an explication of the mereological construal of the primary notions that casts these notions in terms of wholes and parts. Being and thing refer to the same entitative whole and have the (...)
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  16. T. Parent (2013). Ontic Terms and Metaontology, Or: On What There Actually Is. Philosophical Studies (2):1-16.score: 68.0
    Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the (...)
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  17. Simon J. Evnine (2009). Constitution and Qua Objects in the Ontology of Music. British Journal of Aesthetics 49 (3):203-217.score: 66.0
    Musical Platonists identify musical works with abstract sound structures but this implies that they are not created but only discovered. Jerrold Levinson adapts Platonism to allow for creation by identifying musical works with indicated sound structures. In this paper I explore the similarities between Levinson's view and Kit Fine's theory of qua objects. Fine offers the theory of qua objects as an account of constitution, as it obtains, for example, between a statue and the clay the statue is made out (...)
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  18. Joseph Owens (2007). Aristotle's Gradations of Being in Metaphysics E-Z. St. Augustine's Press.score: 63.0
    (Book Epsilon): Macroscopic overview -- E 1 (English translation) -- The role of book epsilon in the Metaphysics -- Pure actuality and primacy in being -- Aristotelian sciences and their starting points (E 1.1025b3-1026a23) -- The universality of being qua being -- (Book Zeta): Microscopic investigation -- Z I (English translation) -- The meanings of ousia -- Essential being (to ti en einai) -- "Essential being" and singular thing -- "Essential being" and form -- (...)
     
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  19. John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.score: 60.0
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  20. Marion Godman (2013). Psychiatric Disorders Qua Natural Kinds: The Case of the “Apathetic Children”. [REVIEW] Biological Theory 7 (2):144-152.score: 54.0
    In this article I examine some of the issues involved in taking psychiatric disorders as natural kinds. I begin by introducing a permissive model of natural kind-hood that at least prima facie seems to allow psychiatric disorders to be natural kinds. The model, however, hinges on there in principle being some grounding that is shared by all members of a kind, which explain all or most of the additional shared projectible properties. This leads us to the following question: what (...)
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  21. Morten Tønnessen (2010). Steps to a Semiotics of Being. Biosemiotics 3 (3):375-392.score: 54.0
    The following points, which represent a path to a semiotics of being, are pertinent to various sub-fields at the conjunction of semiotics of nature (biosemiotics, ecosemiotics, zoosemiotics) and semiotics of culture—semioethics and existential semiotics included. 1) Semiotics of being entails inquiry at all levels of biological organization, albeit, wherever there are individuals, with emphasis on the living qua individuals (integrated biological individualism). 2) An Umwelt is the public aspect (cf. the Innenwelt, the private aspect) of a phenomenal/experienced world (...)
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  22. Wu Kuang-ming (2010). “Let Chinese Thinking Be Chinese, Not Western”: Sine Qua Non to Globalization. Dao: A Journal of Comparative Philosophy 9 (2):193-209.score: 42.0
    Globalization consists of global interculture strengthening local cultures as it depends on them. Globality and locality are interdependent, and “universal” must be replaced by “inter-versal” as existence inter-exists. Chinese thinking thus must be Chinese, not Western, as Western thinking must be Western, not “universal”; China must help the West be Western, as the West must help China be Chinese. As Mrs. Tu speaks English in Chinese syntax, so “sinologists” logicize in Chinese phrases. English speakers parse her to realize the distinctness (...)
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  23. Konrad Werner (2013). The Many Faces of Psychoontology. Axiomathes 23 (3):525-542.score: 42.0
    Psychoontology is a philosophical theory of the cognizing subject and various related matters. In this article. I present two approaches to the discipline—the first proposed by Jerzy Perzanowski, the second by Jesse Prinz and Yoram Hazony. I then undertake to bring these into unity using certain ideas from Husserl and Frege. Applying the functor qua, psychoontology can be described as a discipline concerned with: (a) the cognizing subject qua being—this leads to the question: what kind of being is (...)
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  24. Mvumbi Ngolu Tsasa (1988). In Our Paper We Present Some Reflections on the Primacy of Morals and Their Function in Society and Thereby Show Their Importance in the Development Process of the Whole Society. And so the Thesis We Are Defending is as Follows: Morals Should Be Considered as the Vital Needs of the Society, a Fundamental Asset, a Sine Qua Non. In J. M. Nyasani (ed.), Philosophical Focus on Culture and Traditional Thought Systems in Development. Konrad Adenauer Foundation.score: 40.0
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  25. Colin Marshall (2013). Kant's Appearances and Things in Themselves as Qua‐Objects. Philosophical Quarterly 63 (252):520-545.score: 38.0
    The one-world interpretation of Kant's idealism holds that appearances and things in themselves are, in some sense, the same things. Yet this reading faces a number of problems, all arising from the different features Kant seems to assign to appearances and things in themselves. I propose a new way of understanding the appearance/thing in itself distinction via an Aristotelian notion that I call, following Kit Fine, a ‘qua-object.’ Understanding appearances and things in themselves as qua-objects provides a clear sense in (...)
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  26. Jonathan Cohen (2010). It's Not Easy Being Green : Hardin and Color Relationalism. In Jonathan Cohen & Mohan Matthen (eds.), Color Ontology and Color Science. Mit Press.score: 36.0
    But Hardin hasn’t contented himself with reframing traditional philosoph- ical issues about color in a way that is sensitive to relevant empirical con- straints. In addition, he has been a staunch defender of color eliminativism — the view that there are no colors, qua properties of tables, chairs, and other mind-external objects, and a vociferous critic of several varieties of re- alism about color that have been defended by others (e.g., [Hardin, 2003], [Hardin, 2005]). These other views include the so-called (...)
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  27. Jiri Benovsky (2013). Experiencing Photographs Qua Photographs: What's so Special About Them? Contemporary Aesthetics.score: 36.0
    Merely rhetorically, and answering in the negative, Kendall Walton has asked: "Isn't photography just another method people have of making pictures, one that merely uses different tools and materials – cameras, photosensitive paper, darkroom equipment, rather than canvas, paint, and brushes? And don't the results differ only contingently and in degree, not fundamentally, from pictures of other kinds?" Contra Walton and others, I wish to defend in this article a resounding "Yes" as being the correct answer to these questions. (...)
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  28. Kenneth Einar Himma (2011). Explaining Why This Body Gives Rise to Me Qua Subject Instead of Someone Else : An Argument for Classical Substance Dualism. Religious Studies 47 (4):431 - 448.score: 36.0
    Since something cannot be conscious without being a conscious subject, a complete physicalist explanation of consciousness must resolve an issue first raised by Thomas Nagel, namely to explain why a particular mass of atoms that comprises my body gives rise to me as conscious subject, rather than someone else.In this essay, I describe a thought-experiment that suggests that physicalism lacks the resources to address Nagel's question and seems to pose a counter-example to any form of non-reductive physicalism relying on (...)
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  29. Cristina Meini & Alberto Voltolini (2010). How Pretence Can Really Be Metarepresentational. Mind and Society 9 (1):31-58.score: 34.0
    Our lives are commonly involved with fictionality, an activity that adults share with children. After providing a brief reconstruction of the most important cognitive theories on pretence, we will argue that pretence has to do with metarepresentations, albeit in a rather weakened sense. In our view, pretending entails being aware that a certain representation does not fit in the very same representational model as another representation. This is a minimal metarepresentationalism, for normally metarepresentationalism on pretense claims that pretending is (...)
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  30. Henry B. Veatch (1978). Is Quine a Metaphysician? Review of Metaphysics 31 (3):406 - 430.score: 34.0
    The author wishes to discover a way in which the philosophy of w v quine can be described relative to its place in the history of metaphysics. In order to facilitate such a classification, The author distinguishes between the aristotelian notion of metaphysics, As the study of being qua being or ultimate reality, And kant's transcendental approach in which it is admitted that only appearances can ever be described and that things can never be known as they are (...)
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  31. Diego Marconi (2009). Being and Being Called. Journal of Philosophy 106 (3):113-136.score: 33.0
    What's the relation between being a P and being called 'P', for example, between being a cat and being called 'cat'? Surely something might be a cat without being called 'cat'; indeed, cats as such might not be called 'cats'. If the word 'cat' disappeared from the language, the event would not entail the disappearence of cats. What about the converse implication? Does being called 'cat' entail being a cat? It would seem so. (...)
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  32. Fabio Minazzi (2008). Preti's Philosophical Thought and His Contribution to A Priori Historization. Proceedings of the Xxii World Congress of Philosophy 30:31-45.score: 33.0
    TGiulio Preti, born in Pavia (Italy) in 1911 and dead in Djerba (Tunisia) in 1972, represents one of the most subtle Italian thinkers of the latter half of the twentieth century. After graduating in 1933 discussing a thesis about The Husserl’s historical significance, he connected more and more to the Antonio Banfi’s lesson of critical rationalism and he elected him as his master. Starting from Banfi’s The principles of a reason theory (1927), Preti studied in depth the program of historization (...)
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  33. Terrell Ward Bynum (2014). On the Possibility of Quantum Informational Structural Realism. Minds and Machines 24 (1):123-139.score: 33.0
    In The Philosophy of Information, Luciano Floridi presents an ontological theory of Being qua Being, which he calls “Informational Structural Realism”, a theory which applies, he says, to every possible world. He identifies primordial information (“dedomena”) as the foundation of any structure in any possible world. The present essay examines Floridi’s defense of that theory, as well as his refutation of “Digital Ontology” (which some people might confuse with his own). Then, using Floridi’s ontology as a starting point, (...)
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  34. Nicholas Rescher (2005). Scholastic Meditations. Catholic University of America Press.score: 33.0
    Choice without preference : the problem of "Buridan's ass" -- Nicholas of Cusa on the Koran : a fifteenth-century encounter with Islam -- On learned ignorance and the limits of knowledge -- Unanswerable questions and insolubilia -- Omniscience and our understanding of God's knowledge -- Issues of infinite regress -- Being qua being -- Nonexistents then and now -- Thomism : past, present, and future -- Respect for tradition and the Catholic philosopher today.
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  35. Raul Corazzon, Ancient Catalogues of Aristotle's Works: Hesychius and Ptolemy Al- Garib.score: 33.0
    Aristotle's Definition of a Science of Being qua Being Selected Bibliography on the Meanings of Being in Aristotle The Place of Metaphysics in the Ancient Divisions of Philosophy The Peripatos after Aristotle's and the Origin of the Corpus Aristotelicum Bibliography on the Ancient Catalogues of Aristotle and the Corpus Aristotelicum Ancient Catalogues of Aristotle's Works: English studies Diogenes Laërtius, Lives, V 22-27 Hesychius of Miletus and Ptolemy al-Garib Listes Anciennes des Ouvrages d'Aristote: études en français Diogène Laërce, (...)
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  36. Jaroslav Peregrin, Metaphysics as an Attempt to Have One's Cake and Eat It.score: 33.0
    Metaphysics is usually understood as the investigation of being qua being and of its ultimate categories. Given this characterization, it may be hard to grasp why anyone might wish to oppose metaphysics, why anyone might claim that metaphysics ”leads the philosopher into complete darkness” (Wittgenstein, 1958, p.18)? What could be so misleading about the investigation of the most abstract vestiges of being? One source of disparagement towards metaphysics, of course, stems from the relativist conviction that there is (...)
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  37. Richard M. Gale (2010). John Dewey's Quest for Unity: The Journey of a Promethean Mystic. Prometheus Books.score: 33.0
    Introduction -- Part I: Growth, inquiry, and unity -- Problems with inquiry -- Aesthetic inquiry -- Inquiry, inquiry, inquiry -- Why unification? -- Part II: The metaphysics of unity -- The quest for being QUA being -- Time and individuality -- The Humpty-Dumpty intuition -- The mystical.
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  38. Herbert Hochberg (1965). On Being and Being Presented. Philosophy of Science 32 (2):123-136.score: 33.0
    Some philosophers have claimed that one must be acquainted with the elements of one's ontology. Also, believing that substrata and universals are required in an adequate ontology, these philosophers have claimed acquaintance with such objects. This paper attempts to analyze what is involved in such claims and to argue that they result from a number of confusions. The paper deals largely with the claim that substrata, or bare particulars, are presented since numerical difference is a simple fact that is presented. (...)
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  39. Shawn Loht (2011). Being Alive, Being Conscious, and Being: An Existential Reading of Heraclitus' Fragment 101. Proceedings of the Southeast Philosophy Congress 4:116-26.score: 33.0
    Advocates an existential, phenomenological reading of Heraclitus suggested by Hans-Georg Gadamer. Gadamer observes that within the Heraclitean fragments lay a subliminal wonder at the contradiction and groundlessness of the human experience, particularly the unmediated experience of thinking. I take Gadamer to suggest in part that Heraclitus writes the fragments motivated by a sort of phenomenological disclosure, not necessarily of Being (pace Heidegger), but of the human experience as one of contradictory transitions and unrestricted movements between poles of opposition.
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  40. Alfonso García Marqués (2007). Sentido y Contradicción. The Proceedings of the Twenty-First World Congress of Philosophy 12:127-136.score: 33.0
    In Book IV of the Metaphysics Aristotle argues that first philosophy investigates not only being qua being but also the axioms or principles of demonstration. In the same place he establishes which principles are first. The first among these is the principle of contradiction. The thesis I defend in my communication is that the principle of contradiction in Aristotle is not merely formal in the style of modern symbolic logic, but is the constituent law of all discourse. As (...)
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  41. Arkadiusz Chrudzimski (2007). Gegenstandstheorie und Theorie der Intentionalität bei Alexius Meinong. Springer.score: 33.0
    The thought of Alexius Meinong (1853–1920) has a distinguished position within the conceptual space of ontology. He was the first philosopher who tried systematically to develop a quasi-ontological discipline which was intended to be much more general than the metaphysics in the traditional sense. Metaphysics investigates being qua being; and this constitutes only a small part of the domain of the theory of objects (Gegenstandstheorie) as Meinong conceived of it. For – so reads one of Meinong’s most frequently (...)
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  42. Leila Haaparanta (2012). On “Being” and Being. In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press, Usa. 319.score: 33.0
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  43. Leila Haaparanta (2012). On “Being” and Being Erege Between Carnap and Heidegger. In Lila Haaparanta & Heikki Koskinen (eds.), Categories of Being: Essays on Metaphysics and Logic. Oxford University Press, Usa. 319.score: 33.0
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  44. Roberto Poli (2003). Formal Aspects of Reduplication. Logic and Logical Philosophy 2 (5):87-102.score: 33.0
    Aristotle’s presentation of ontology advanced at the beginning of the fourth book of Metaphysics is universally known: “there is a science which studies being qua being...”. Needless to say, this is a familiar sentence: unfortunately, it is also quite an odd one. Why Aristotle does not simply say that ontology is the theory of being? Is there any difference between ‘theory of being’ and ‘theory of being qua being’? In brief, the problem is to (...)
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  45. Henry Veatch (1961). Matrix, Matter, and Method in Metaphysics. Review of Metaphysics 14 (4):581 - 600.score: 33.0
    Taking metaphysics in its aristotelian sense to mean the investigation of being qua being, The author contends that its "matrix" (its place of origin, Field of operations, And continuing and ultimate point of reference) is everyday life, Characterized by its practical or existential inescapability. He then examines the charge that the truths of metaphysics illegitimately claim to be both necessary and factual, And argues in response that the objection rests upon a confusion of the character of one's intentional (...)
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  46. Philipp Keller, Qua Qua Qua.score: 32.0
    I will argue that qua objects exist, or, at least, that qua objects, if they existed, would solve a broad range of problems. Though they date at least as far back as to Aristotle, I will discuss their credentials under the form they got in Kit Fine’s 1982 note “Acts, Events and Things“. I will show how they naturally arise in natural deduction, and how powerful a tool they are to explain all kinds of substitutivity failures and associated puzzles in (...)
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  47. Julia Tao Lai Po Wah (2007). Dignity in Long-Term Care for Older Persons: A Confucian Perspective. Journal of Medicine and Philosophy 32 (5):465 – 481.score: 31.0
    This article presents Mencius' concept of human dignity in the Chinese Confucian moral tradition, focused on the context of long-term care. The double nature of Mencius' notion of human dignity as an intrinsic quality of human beings qua being human is analyzed and contrasted with the dominant Western account of human dignity as grounded in personhood. Drawing on the heuristic force of an interview with an elder person in Hong Kong, the insights of the Mencian theory of human dignity (...)
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  48. J. T. L. Po Wah (2007). Dignity in Long-Term Care for Older Persons: A Confucian Perspective. Journal of Medicine and Philosophy 32 (5):465-481.score: 31.0
    This article presents Mencius' concept of human dignity in the Chinese Confucian moral tradition, focused on the context of long-term care. The double nature of Mencius' notion of human dignity as an intrinsic quality of human beings qua being human is analyzed and contrasted with the dominant Western account of human dignity as grounded in personhood. Drawing on the heuristic force of an interview with an elder person in Hong Kong, the insights of the Mencian theory of human dignity (...)
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  49. Arman Hovhannisyan, An Endeavor of New Concept of Being and Non-Being.score: 30.0
    The aim of this work is to show that the reality is not only the world of being, it is equally the world of non-being. Such an approach, as I think, is not nihilism, on the contrary - it helps to resolve many problems and contradictions confusing the philosophical mind. The reader will not find any citations or references in this work because I tried to bring it closer to Philosophy as it used to be in its early (...)
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  50. Arman Hovhannisyan, Non-Being and Nothingness.score: 30.0
    There is a common belief that non-being and nothingness are identical, a widespread, even general delusion the wrongness of which I will try to demonstrate in this work. And which I consider even more important, that is to define nothingness for further determination of “its” place and role in the reality and especially in human life.
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