Search results for 'Freya Boedicker' (try it on Scholar)

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  1.  14
    Freya Boedicker (2009). The Philosophy of Tai Chi Chuan: Wisdom From Confucius, Lao Tzu, and Other Great Thinkers. Blue Snake Books.
    Each chapter of this concise volume focuses on a single work or philosopher, and includes a short history of each one as well as a description of their ...
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  2.  5
    Andrew Schwartz (2013). Freya Mathews. “A Contemporary Metaphysical Controversy”. Process Studies 42 (1):156-157.
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  3.  5
    E. W. Gray (1967). The Eastern Frontier Freya Stark: Rome on the Euphrates. Pp. Xi+459; 48 Pp. Of Plates, 1 Folding Map. London: Murray, 1966. Cloth, 63s. Net. [REVIEW] The Classical Review 17 (03):350-354.
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  4.  2
    Wolfgang Elz (1990). Helmuth James von Moltke. Letters to Freya 1939–1945. Philosophy and History 23 (2):187-188.
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  5. R. G. Lucas (2005). Freya Mathews, For Love of Matter. Environmental Values 14 (4):523.
     
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  6. Freya Mathews (1991). The Ecological Self. Barnes & Noble Books.
    This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...)
     
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  7.  13
    Freya Mathews (2012). New Rules for the Waves. Metascience 21 (3):767-769.
    New rules for the waves Content Type Journal Article Category Book Review Pages 1-3 DOI 10.1007/s11016-012-9658-1 Authors Freya Mathews, Environmental Culture and Sustainability Research Cluster, Latrobe University, Melbourne, VIC 3086, Australia Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.
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  8.  3
    Freya Mathews (2008). Vale Val: In Memory of Val Plumwood. Environmental Values 17 (3):317-321.
    On 29 February 2008, Val Plumwood died of stroke at the age of 68. She was not only a seminal environmental thinker, whose book Feminism and the Mastery of Nature has become a classic of environmental philosophy; she was also a woman who fearlessly lived life on her own deeply considered terms, often in opposition to prevailing norms. In this obituary Freya Mathews discusses Val's life and her contributions to environmental philosophy.
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  9. Freya Matthews (2006). The Ecological Self. Routledge.
    This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...)
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  10. Freya Matthews (2016). The Ecological Self. Routledge.
    This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...)
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  11.  7
    Freya Mathews (2003). For Love of Matter: A Contemporary Panpsychism. State University of New York Press.
    A bold and original work in ecocosmology and metaphysics.
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  12. Freya Mathews (2005). Reinhabiting Reality: Towards a Recovery of Culture. State University of New York Press.
    Argues that the environmental crisis is symptomatic of much deeper crises in modern civilization.
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  13.  5
    Henry Dicks (forthcoming). The Philosophy of Biomimicry. Philosophy and Technology:1-21.
    The philosophy of biomimicry, I argue, consists of four main areas of inquiry. The first, which has already been explored by Freya Mathews, concerns the “deep” question of what Nature ultimately is. The second, third, and fourth areas correspond to the three basic principles of biomimicry as laid out by Janine Benyus. “Nature as model” is the poetic principle of biomimicry, for it tells us how it is that things are to be “brought forth”. “Nature as measure” is the (...)
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  14.  39
    Freya Mathews, Letting the World Do the Doing.
    What is nature, and how are we to live with it rather than against it, as ecophilosophers enjoin? My own understanding of nature and of our proper relation to it is ultimately traceable to a metaphysics that could be broadly described as panpsychist, in that it attributes an internal principle, or subjectival dimension, to matter generally. I have explored such a metaphysic elsewhere, and do not propose..
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  15.  35
    Freya Mathews (2006). Beyond Modernity and Tradition: A Third Way for Development. Ethics and the Environment 11 (2):85-113.
    : How we understand the world (our metaphysical premise) determines, to a large degree, how we treat it. How we treat our world constitutes our basic modality. Our basic modality colors everything we do—our entire culture takes its cue from it. Three basic modalities are here distinguished. The first is the modality of pre-materialist or traditional, religion-based societies. This is a modality of importuning, the seeking of assistance from supernatural sources. The second is the modality of materialist or modern, secular (...)
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  16.  55
    Freya Mathews (2010). A Contemporary Metaphysical Controversy. Sophia 49 (2):231-236.
    I argue that a metaphysical controversy, comparable with the ‘pantheism controversy’ of the late 18th century, is being played out today in the world-wide clash between religion and science, in which one side adheres to a strict materialism and the other admits phenomena of inspiritment as having a place in ontology. Just as the pantheism controversy was resolved, to some degree, via the concept of panentheism, so the solution to the contest between science and religion today might be pointing us (...)
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  17.  15
    Freya Mathews (1988). Conservation and Self-Realization: A Deep Ecology Perspective. Environmental Ethics 10 (4):347-355.
    Nature in its wider cosmic sense is not at risk from human exploitation and predation. To see life on Earth as but a local manifestation of this wider, indestructable and inexhaustible nature is to shield ourselves from despair over the fate of our Earth. But to take this wide view also appears to make interventionist political action on behalf of nature-which is to say, conservation-superfluous. If we identify with nature in its widest sense, as deep ecology prescribes, then the “self-defence” (...)
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  18.  14
    Freya Mathews (2013). Against Kangaroo Harvesting. Journal of Bioethical Inquiry 10 (2):263-265.
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  19.  30
    Freya Mathews (1989). Some Reflections on Spinoza's Theory of Substance. Philosophia 19 (1):3-21.
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  20.  7
    Freya Mathews (2008). Thinking From Within the Calyx of Nature. Environmental Values 17 (1):41 - 65.
    Is philosophy an appropriate means for inducing the 'moral point of view' with respect to nature? The moral point of view involves a feeling for the inner reality of others, a feeling which, it is argued, is induced more by processes of synergistic interaction than by the kind of rational deliberation that classically constituted philosophy. But how are we to engage synergistically with other-than-human life forms and systems? While synergy with animals presents no in-principle difficulty, synergy with larger life systems (...)
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  21.  13
    Freya Mathews (2010). Planetary Collapse Disorder. Environmental Ethics 32 (4):353-367.
    The honeybee, Apis mellifera, has excited both literary and scientific interest since ancient times, and even modern entomological investigation has not entirely dispelled the mystery surrounding the corporate intelligence of the beehive. Yet this lingering mystique has not prevented the wholesale exploitation of the honeybee as pollinator of choice in present-day industrial agriculture. In the context of this industrialization of the apiary, honeybees around the world are succumbing to the condition known as “colony collapse disorder.” The consequent disappearance of honeybees (...)
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  22.  5
    Freya Harrison (2013). Bacterial Cooperation in the Wild and in the Clinic: Are Pathogen Social Behaviours Relevant Outside the Laboratory? Bioessays 35 (2):108-112.
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  23.  4
    Freya Mathews, In Conversation with Sun Dew : A Metaphysics of Invocation.
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  24.  4
    Freya Mathews, An Invitation to Ontopoetics : The Poetic Structure of Being.
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  25.  4
    Freya Mathews, Becoming Native.
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  26.  4
    Freya Mathews, CERES: Singing Up the City.
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  27.  4
    Freya Mora (1983). Thank God for Evil? Philosophy 58 (225):399 - 401.
    God's public image has perennially suffered from the apparent botch He has made of Creation, or our portion of it, at any rate. “What's so good about God”, people ask, “when He permits volcanoes in Lisbon, famines in Ghana, earthquakes in San Francisco?” Why is there always, in fact, whichever way we bite it, a worm in the apple?
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  28.  4
    Freya Vander Laenen, Wouter Vanderplasschen, Valérie Smet, Jessica De Maeyer, Margaux Buckinx, Sharon Van Audenhove, Marc Ansseau & Brice De Ruyver (forthcoming). Analysis and Optimization of Substitution Treatment in Belgium (SUBANOP). Science and Society.
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  29.  3
    Freya Mathews, Journey to the Source of The Merri.
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  30.  3
    Freya Mathews, The Cypress and the Rose.
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  31.  8
    Donald Mackinnon (1987). Evil and the Vulnerability of God. Philosophy 62 (239):102.
    This paper defends freya mora's attempt ("philosophy", Volume 58, Number 225) to alleviate the problem of evil--Arguing that happiness requires love, Whose object must be perishable--Against susan lowe's criticism (volume 60, Number 232) that this makes it impossible to love god, A price theists might find too high. Mora's argument can be salvaged by substituting for 'perishable', Words (like 'vulnerable') that are applicable to an omnipotent and eternal being, But still fit her analysis of love.
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  32.  5
    Freya Matthews, World Without End.
    Arms strained wide, I try to encompass, to take you to me. I track you in cloud chambers, Scan you through reflectors and refractors. Elusive One. Not a single grassy acre can my heart contain.
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  33.  4
    Freya Matthews, Mysticeti Testament.
    The heart is a huge old barnacled whale, Vastly outsize and cumbersome, Encased in a mountain of deadweight flesh, Lugubrious, peering out of her carnal tomb with little wrinkled eye, Unable to encompass her own immensity. Yet this great gravid tender yearning creature lies Undetected, invisible, under the waters of appearance.
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  34.  1
    Freya Mathews (2007). Without Animals Life is Not Worth Living. Between the Species 13 (7):4.
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  35. Freya Mora (1980). Metaphysical Purdah. Philosophy 55 (213):377 - 385.
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  36.  17
    Freya Mathews (ed.) (1995/1996). Ecology and Democracy. Frank Cass.
    What is the optimal political framework for environmental reform reform on a scale commensurate with the global ecological crisis? In particular, how adequate are liberal forms of parliamentary democracy to the challenge posed by this crisis? These are the questions pondered by the contributors to this volume. Exploration of the possibilities of democracy gives rise to certain common themes. These are the relation between ecological morality and political structures or procedures and the question of the structure of decision-making and distribution (...)
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  37. Freya Mathews (1998). From Epistemology to Spirituality: Feminist Perspectives. Journal of Dharma 23 (4):517-539.
     
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  38. Freya Mathews (forthcoming). The Ideological Implication of Atomism. Environmental Ethics.
     
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  39. Freya Mathews (1995). Value in Nature and Meaning in Life. In Robert Elliot (ed.), Environmental Ethics. OUP Oxford 143.
     
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  40. Freya Mora (1983). Thank God For Evil? Philosophy 58 (225):399.
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  41. Jane Robinson (ed.) (2002). Unsuitable for Ladies: An Anthology of Women Travellers. Oxford University Press Uk.
    Real ladies do not travel - or so it was once said. This collection of women's travel writing dispels this notion by revealing that there are few corners of the world that have not been visited by women travellers. Jane Robinson takes us on an exhilarating journey through sixteen centuries of travel writing, in the company of Isabella Bird, Karen Blixen, Christina Dodwell, Jan Morris, Dervla Murphy, Freya Stark, Rebecca West, and many more.
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  42. Freya Stark (1958). Alexander's March From Miletus to Phrygia. Journal of Hellenic Studies 78:102.
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