Search results for 'Harmony of the spheres' (try it on Scholar)

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  1. G. N. Chakravarthy (1966). The Concept of Cosmic Harmony in the Rg Veda. Mysore, Prasaranga, University of Mysore.score: 750.0
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  2. Mary Louise Lord (1992). Virgil's Eclogues, Nicholas Trevet, and the Harmony of the Spheres. Mediaeval Studies 54 (1):186-273.score: 612.0
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  3. An Editorial (1930). The Harmony of the Spheres. Modern Schoolman 6 (2):25-25.score: 612.0
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  4. Robert Navon (1991). The Harmony of the Spheres: Speculations on Western Man's Ever-Changing Views of the Cosmos, From Hesiod (700 B.C.) to Newton (1650 A.D.). [REVIEW] Selene Books.score: 612.0
  5. Gerd-Klaus Kaltenbrunner (1984). The Music of the Spheres. The History of the Idea of a Cosmic Harmony and its Influence on the Soul. Philosophy and History 17 (1):38-40.score: 603.0
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  6. Hans Kayser (1970). Akróasis; the Theory of World Harmonics. Boston,Plowshare Press.score: 552.0
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  7. Joscelyn Godwin (1995). Music and the Occult: French Musical Philosophies, 1750-1950. University of Rochester Press.score: 444.0
     
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  8. Tofig Ahmadov (2008). The Idea of Freedom in Context of the Eastern and the Western Thought. Proceedings of the Xxii World Congress of Philosophy 8:7-13.score: 414.0
    In what way to understand of the idea of freedom is one of the major factors determining world outlook of a society. There are too many concepts of freedom. That kind of differences appears in individual, group and national level. But the major differences appear in perspectives of civilization understanding, in eastern and western world outlook. In eastern approach the idea of freedom is mostly individualistic, idealistic, spiritual one. In comparison with the eastern understanding, in the western thinking realistic and (...)
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  9. Mukhsin Rakhimov (2008). The Position of the Human in Avicenna's Mysticism. Proceedings of the Xxii World Congress of Philosophy 14:87-96.score: 414.0
    In Avicenna's allegorical treatises humans are envoys of two worlds; on one hand, as products of natural evolution they are representatives of the earthly, physical world; on the other, as products of divine emanation they represent the cosmic principle. But in the process of spiritual contemplation they overcome theduality and split nature of their being and restore the fractured harmony between themselves and the cosmic world. Thus, having attained the highest form of cognition and moral beauty, the individual 'self (...)
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  10. Jacomien Prins & Mariken Teeuwen (eds.) (2007). Harmonisch Labyrint: De Muziek van de Kosmos in de Westerse Wereld. Verloren.score: 408.0
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  11. Stanislaw Mossakowski (1973). The Symbolic Meaning of Copernicus' Seal. Journal of the History of Ideas 34.score: 399.0
    The aim of the paper is to determine why copernicus made a personal seal of the ancient intaglio with the image of apollo playing a lyre, A representation illustrating the myth of phoebus the sun-God and his music as the source of the harmony of the universe. The reasons seem to be: a remarkable role played by the ancient opinions concerned with the harmony of the world in the creative process of copernicus' cosmological theory (his acceptance of "plato's (...)
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  12. Pigulevskiy Victor (2008). Aroma and the Problem of Harmony. Proceedings of the Xxii World Congress of Philosophy 1:233-237.score: 380.0
    In nature scent is important for man primarily as a marker of food and sexual attractiveness, it polarizes as objects of life and decay, death. Scent, just like touch and taste exists till subject and object get opposed to each other, it is the sphere where body is included into material world, and flesh of the world is incrusted into the body. Aesthetics in its anthropologic meaning is limited by a body- perceptible dimension. Development of such categories as the sublime, (...)
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  13. René von Schomberg (2007). The Erosion of Our Value Spheres. The Proceedings of the Twenty-First World Congress of Philosophy 3:197-218.score: 369.0
    In the following, I will discuss the current social reaction to the ecological crisis and the ways in which society reacts to technological risks, which can be understood primarily as a reaction to scientific and moral or ethical uncertainty. In the first section, I will clarify what is meant by scientific and moral or ethical uncertainty. In the second section, I will contrast Max Weber's differentiation of science, law [Recht) and morality in the modern world with the process of de-differentiation (...)
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  14. Silvia Bagni (forthcoming). The Harmony Between the Self, the Other and the Cosmos as a Rule. The Constitutionalization of Traditional Culture in Andean Countries and in a Comparative Perspective. Governare la Paura. Journal of Interdisciplinary Studies.score: 369.0
    The Law has always been an instrument to exorcise different kinds of fear, primarily the fear of differences, through the distribution of shares of power. Perhaps, this system, inherently conflictual, is behind the failure of the multicultural policies of many countries, that have divided the society in as many separate communities as are the elements that differentiate each human being. The Law has also recognized to men a total power over Nature, feeding its illusion of control, that in recent decades (...)
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  15. Stephen Read (2010). General-Elimination Harmony and the Meaning of the Logical Constants. Journal of Philosophical Logic 39 (5):557-76.score: 364.5
    Inferentialism claims that expressions are meaningful by virtue of rules governing their use. In particular, logical expressions are autonomous if given meaning by their introduction-rules, rules specifying the grounds for assertion of propositions containing them. If the elimination-rules do no more, and no less, than is justified by the introduction-rules, the rules satisfy what Prawitz, following Lorenzen, called an inversion principle. This connection between rules leads to a general form of elimination-rule, and when the rules have this form, they may (...)
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  16. Han Han (2008). Clash of Civilizations, Sports Events and Harmony Communication Beijing Olympic Games on the Significanceand Role of Communication about Chinese Cultural Heritage. Proceedings of the Xxii World Congress of Philosophy 47:45-57.score: 364.5
    Beijing Olympic Games is a Globalization sports events, also is a great chance to show Chinese cultural heritage. Throughout the Western cultural. The Chinese cultural understanding has always stayed in "Orientalism" to the "Oriental fever" among the transition. How the Olympic Games as an opportunity to make the “Harmony Communication”?To achieve cultural heritage in China in the Context of Globalization be "reassessed." Further evaluation of role and significancein spreading about Chinese cultural Beijing Olympic Games.
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  17. Kenneth Dorter (2003). Free Will, Luck, and Happiness in the Myth of Er. Journal of Philosophical Research 28:129-142.score: 360.0
    According to the Myth of Er we are responsible for our character because we chose it before birth. But any choice is determined by our present character, sothere is an indefinite regress and we cannot be entirely responsible for our character. The Myth of Er can be seen as the first formulation of the problem of free will, which Aristotle demythologizes in Nicomachean Ethics III.5. Plato's solution is that freedom is compatible with causal determinism because it does not mean indeterminism (...)
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  18. Lei Wang & Heikki Juslin (2009). The Impact of Chinese Culture on Corporate Social Responsibility: The Harmony Approach. [REVIEW] Journal of Business Ethics 88 (3):433 - 451.score: 355.5
    Although the history of adopting the Western Corporate Social Responsibility (CSR) concept in China spans less than 20 years, the core principles of CSR are not new and can be legitimately interpreted within traditional Chinese culture. We find that the Western CSR concepts do not adapt well to the Chinese market, because they have rarely defined the primary reason for CSR well, and the etic approach to CSR concepts does not take the Chinese reality and culture into consideration. This article (...)
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  19. Micah Lott (2013). Does Human Nature Conflict with Itself? Human Form and the Harmony of the Virtues. American Catholic Philosophical Quarterly 87 (4):657-683.score: 351.0
    Does possessing some human virtues make it impossible for a person to possess other human virtues? Isaiah Berlin and Bernard Williams both answered “yes” to this question, and they argued that to hold otherwise—to accept the harmony of the virtues—required a blinkered and unrealistic view of “what it is to be human.” In this essay, I have two goals: (1) to show how the harmony of the virtues is best interpreted, and what is at stake in affirming or (...)
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  20. Fred L. Rush Jr (2001). The Harmony of the Faculties. Kant-Studien 92 (1):38-61.score: 351.0
    The primary task confronting an examination of the claimed connection between Kant's general theory of cognition and his account of aesthetic judgment requires clarifying perhaps the most obscure component of that account, the doctrine of the harmony of the faculties. Kant's presentation of this doctrine makes it notoriously difficult to penetrate. Much of what Kant says about the harmony of the faculties – perhaps the very phrase “the harmony of the faculties” – is rather imprecise and metaphorical. (...)
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  21. Genia Schönbaumsfeld (2007). A Confusion of the Spheres: Kierkegaard and Wittgenstein on Philosophy and Religion. Oxford University Press.score: 351.0
    As well as contributing to contemporary debate about how to read Kierkegaard's and Wittgenstein's work, A Confusion of the Spheres addresses issues which not ...
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  22. Christopher Latiolais (2013). Kierkegaard, Schelling, and Hegel: How to Read the Spheres of Existence as Appropriate Knowledge. Journal of Chinese Philosophy 40 (1):67-86.score: 351.0
    The central purposes of this article are twofold: (1) to give a brief sketch of contemporary scholarship on Kierkegaard's relation to Schelling and Hegel, clarifying, by discussing the famous Kantian and Kierkegaardian paradoxes, how the spheres of existence—aesthetic, ethical, and immanent religious—represent failed ways of appropriating or “knowing” oneself, and (2) to clarify Johann Climacus's distinction between “approximate” and “appropriate” knowledge by challenging Nathan Carson's interpretation as presented in this issue. The upshot is that the standard interpretation of the (...)
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  23. Xinzhong Yao (2013). The Way of Harmony in the Four Books. Journal of Chinese Philosophy 40 (2):252-268.score: 351.0
    This article is to examine the way of harmony that is initiated in the Analects of Confucius, and further elaborated in the other three of the Four Books. It will argue that the Confucian harmony is a philosophy defining the relation between the self and the other and among the elements of the unity, that it is a way of living and behaving that leads to modesty and flexibility, and that it is a moral process starting from the (...)
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  24. Peter Schroeder-Heister (forthcoming). The Calculus of Higher-Level Rules, Propositional Quantification, and the Foundational Approach to Proof-Theoretic Harmony. Studia Logica:1-32.score: 346.5
    We present our calculus of higher-level rules, extended with propositional quantification within rules. This makes it possible to present general schemas for introduction and elimination rules for arbitrary propositional operators and to define what it means that introductions and eliminations are in harmony with each other. This definition does not presuppose any logical system, but is formulated in terms of rules themselves. We therefore speak of a foundational (rather than reductive) account of proof-theoretic harmony. With every set of (...)
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  25. Peter Milne (1994). Classical Harmony: Rules of Inference and the Meaning of the Logical Constants. Synthese 100 (1):49 - 94.score: 342.0
    The thesis that, in a system of natural deduction, the meaning of a logical constant is given by some or all of its introduction and elimination rules has been developed recently in the work of Dummett, Prawitz, Tennant, and others, by the addition of harmony constraints. Introduction and elimination rules for a logical constant must be in harmony. By deploying harmony constraints, these authors have arrived at logics no stronger than intuitionist propositional logic. Classical logic, they maintain, (...)
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  26. Xiufen Lu (2011). The Confucian Ideal of Great Harmony (Datong 大同), the Daoist Account of Change, and the Theory of Socialism in the Work of Li Dazhao. Asian Philosophy 21 (2):171 - 192.score: 342.0
    This paper discusses the theory of socialism endorsed by Li Dazhao, China's first Marxist, as an effort to integrate western ideas into the traditional Chinese thinking during the chaotic years of the 1920s. There are two aspects of Li's theory of socialism which, while related, are distinct: (1) a theory about the nature of socialist society, and (2) a theory about how a socialist society can be achieved in China. Li's development of (1) is influenced by his acceptance of the (...)
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  27. Gary Urton (1997). The Social Life of Numbers: A Quechua Ontology of Numbers and Philosophy of Arithmetic. University of Texas Press.score: 342.0
    Unraveling all the mysteries of the khipu--the knotted string device used by the Inka to record both statistical data and narrative accounts of myths, histories, and genealogies--will require an understanding of how number values and relations may have been used to encode information on social, familial, and political relationships and structures. This is the problem Gary Urton tackles in his pathfinding study of the origin, meaning, and significance of numbers and the philosophical principles underlying the practice of arithmetic among Quechua-speaking (...)
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  28. Ole T. Hjortland, Harmony and the Context of Deducibility.score: 342.0
    The philosophical discussion about logical constants has only recently moved into the substructural era. While philosophers have spent a lot of time discussing the meaning of logical constants in the context of classical versus intuitionistic logic, very little has been said about the introduction of substruc-tural connectives. Linear logic, affine logic and other substructural logics offer a more fine-grained perspective on basic connectives such as conjunction and disjunction, a perspective which I believe will also shed light on debates in the (...)
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  29. Rafael de Clercq (2011). Modern Architecture and the Concept of Harmony. British Journal of Aesthetics 51 (1):69-79.score: 337.5
    The aim of this paper is to achieve a better understanding of why modern buildings do not easily harmonize with one another. After proposing, and defending, an analysis of the concept of architectural harmony, the paper turns to three possible views on whether we can expect more harmony from modern architecture in the future.
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  30. Chenyang Li (2008). The Ideal of Harmony in Ancient Chinese and Greek Philosophy. Dao: A Journal of Comparative Philosophy 7 (1):81-98.score: 337.5
    This article offers a study of the early formation and development of the ideal of harmony in ancient Chinese philosophy and ancient Greek philosophy. It shows that, unlike the Pythagorean notion of harmony, which is primarily based on a linear progressive model with a pre-set order, the ancient Chinese concept of harmony is best understood as a comprehensive process of harmonization. It encompasses spatial as well as temporal dimensions, metaphysical as well as moral and aesthetical dimensions. It (...)
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  31. Roberto Poli (2010). Spheres of Being and the Network of Ontological Dependencies. Polish Journal of Philosophy 4 (2):171-182.score: 333.0
    Ontological categories form a network of ties of dependence. In this regard, the richest source of distinctions consists in the medieval discussion on the divisions of being. After a preliminary examination of some of those divisions, the paper pays attention to Roman Ingarden’s criteria for classifying the various types of ontological dependence. The following are the main conclusions that can be drawn from this exercise. Ingarden suggests that (1) the most general principles framing the categories of particulars are based on (...)
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  32. Sebastian de Haro & Thomas van Lier (2009). J.R. Leibowitz: Hidden Harmony. The Connected Worlds of Physics and Art. [REVIEW] Foundations of Physics 39 (4):407-410.score: 333.0
    The book Hidden Harmony—The Connected Worlds of Physics and Art by J.R. Leibowitz is critically reviewed. The book is intended for a general audience and does not assume prior knowledge of physics or the arts.
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  33. Chenyang Li (2008). The Philosophy of Harmony in Classical Confucianism. Philosophy Compass 3 (3):423–435.score: 328.5
    This essay introduces the philosophy of harmony in Classical Confucianism. In the first part of the essay the author summarizes the concept of harmony as it was developed in various Confucian classics. In the second part, the author offers an account of the Confucian program of harmony, ranging from internal harmony in the person, to harmony in the family, the state, the international world, and finally to harmony in the entire universe.
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  34. Chenyang Li (2006). The Confucian Ideal of Harmony. Philosophy East and West 56 (4):583-603.score: 328.5
    : This is a study of the Confucian ideal of harmony and harmonization (he 和). First, through an investigation of the early development of he in ancient China, the meaning of this concept is explored. Second, a philosophical analysis of he and a discussion of the relation between harmony, sameness, and strife are offered. Also offered are reasons why this notion is so important to Confucian philosophy. Finally, on the basis of value pluralism, a case is made for (...)
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  35. Anna Corrias (2012). Imagination and Memory in Marsilio Ficinos Theory of the Vehicles of the Soul1. International Journal of the Platonic Tradition 6 (1):81-114.score: 328.5
    Abstract The ancient Neoplatonic doctrine that the rational soul has one or more vehicles—bodies of a semi-material nature which it acquires during its descent through the spheres—plays a crucial part in Marsilio Ficino's philosophical system, especially in his theory of sense-perception and in his account of the afterlife. Of the soul's three vehicles, the one made of more or less rarefied air is particularly important, according to Ficino, during the soul's embodied existence, for he identifies it with the spiritus (...)
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  36. Alan M. S. J. Coffee (2013). Two Spheres of Domination: Republican Theory, Social Norms and the Insufficiency of Negative Freedom. Contemporary Political Theory.score: 328.5
    Republicans understand freedom as the guaranteed protection against any arbitrary use of coercive power. This freedom is exercised within a political community, and the concept of arbitrariness is defined with reference to the actual ideas of its citizens about what is in their shared interests. According to many current defenders of the republican model, this form of freedom is understood in strictly negative terms representing an absence of domination. I argue that this assumption is misguided. First, it is internally inconsistent. (...)
     
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  37. Emiko Konishi, Michiko Yahiro, Naoko Nakajima & Miki Ono (2009). The Japanese Value of Harmony and Nursing Ethics. Nursing Ethics 16 (5):625-636.score: 328.5
    Harmony is one of the most fundamental Japanese values. It is derived from Confucianism and encompasses a state of mind, an action process and outcomes of the action. This article draws on research data and discusses Japanese nurses’ perceptions of harmony as reflected in their everyday practice. The most important virtues for these nurses were reported as politeness and respect for other persons. The outcome from the nurses’ harmonious practice, it is claimed, benefited patients and created peaceful, harmonious (...)
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  38. Gaston Robert (2014). How Leibnizian were the "Leibnizians" ch. Wolff and A. G. Baumgarten? Reflections on the theory of preestablished harmony. [REVIEW] Ideas y Valores 63 (154):107-135.score: 328.5
    Las filosofías de Wolff y Baumgarten han sido tradicionalmente evaluadas como una mera sistematización de las doctrinas de Leibniz, carente de toda originalidad. Se revisa esta opinión, concentrándose en el problema específico de la interacción de las sustancias naturales. Se muestra que ellos no siguen a Leibniz con el mismo grado de cercanía en algunos de los principios centrales de la teoría de la armonía preestablecida. Se problematiza así el uso de la etiqueta "leibnizianismo" como referida a un cuerpo homogéneo (...)
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  39. J. R. Leibowitz (2008). Hidden Harmony: The Connected Worlds of Physics and Art. Johns Hopkins University Press.score: 324.0
    Most "art and science" books focus on the science of perspective or the psychology of perception. Hidden Harmony does not. Instead, the book addresses the surprising common ground between physics and art from a novel and personal perspective. Viewing the two disciplines as creative processes, J. R. Leibowitz supplements existing and original research with illustrations to demonstrate that physics and art share guiding aesthetics and compositional demands and to show how each speaks meaningfully to the other. Leibowitz widens our (...)
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  40. Hua Ching Ni (2000). Harmony: The Art of Life. Sevenstar Communications.score: 315.0
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  41. Robert Arp (2004). Husserl and the Penetrability of the Transcendental and Mundane Spheres. Human Studies 27 (3):221-239.score: 312.0
    There is a two-fold problem the phenomenologist must face: the first has to do with thinking like a phenomenologist given that one is always already steeped in the mundane sphere; the second has to do with the phenomenologist entering into dialogue with those scientists, psychologists, sociologists and other laypersons who still remain in the mundane sphere. I address the first problem by giving an Husserlian-inspired account of the movement from the mundane to the transcendental, and show that there are decent (...)
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  42. Irving Singer (1996/2009). The Harmony of Nature and Spirit. Mit Press.score: 310.5
    Preface to the Irving Singer library edition -- Preface -- Introduction: Nature and spirit -- Schopenhauer's pendulum : is happiness possible? -- Beyond the suffering in life -- The nature and content of happiness -- Play and mere existence -- Living in nature -- Imagination and idealization -- Harmonization through art -- Art and spirituality -- The continuum of ends and means -- Aesthetic foundations of ethics and religion -- Conclusion: Love, meaning, happiness.
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  43. Susana Batel & Paula Castro (2009). A Social Representations Approach To The Communication Between Different Spheres: An Analysis Of The Impacts Of Two Discursive Formats. Journal for the Theory of Social Behaviour 39 (4):415-433.score: 310.5
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  44. Timothy H. Engström (1997). Corporate Appropriation of Privacy: The Transformation of the Personal and Public Spheres. Ethics and Behavior 7 (3):239 – 252.score: 309.0
    The primary thesis of this article is that the rights and powers of corporations--to collect, recombine, and resell personal data--have accrued in such a way as to fundamentally circumvent traditional and conventional conceptions of privacy, especially with respect to the sphere of informational privacy. In so doing, informational capitalism has also altered in fundamental ways the public and social sphere itself, the sphere through which one might expect these corporate forces and uses of technology to be controlled.
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  45. Reinbert A. Krol (2010). Friedrich Meinecke: Panentheism and the Crisis of Historicism. Journal of the Philosophy of History 4 (2):195-209.score: 308.0
    Friedrich Meinecke's Die Idee der Staatsräson (1924) is generally seen as the study in which he replaced his monistic-idealistic philosophy of history - as articulated in Weltbürgertum und Nationalstaat - by a dualistic worldview. In this article I will argue against this view. I will do so on the basis of a brief analysis of Meinecke's Staatsräson -study. I will show that Meinecke succeeded in combining his monism and his dualism within a so-called (harmonious) 'panentheistic' philosophy. Next, when discussing Meinecke's (...)
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  46. Matthew S. Linck (2006). The Harmony of Plato and Aristotle. Philosophy in the Contemporary World 13 (2):38-44.score: 306.0
    The pervasive tendency to characterize Plato and Aristotle as philosophers who are fundamentally in opposition blocks an adequate contemporary reception of their writings. This tendency results in superficial presentations of the philosophical concerns of both thinkers and obscures the historical affinity between their global projects. This article provides an example of a reading that respects the accord between Plato and Aristotle on one crucial issue: the foundation of a good life. With respect to Plato’s Republic, I demonstrate that the harmonization (...)
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  47. Bob Mesle (2014). Process Pluralism: Chinese Thought on the Harmony of Diversity by Zhihe Wang (Review). American Journal of Theology and Philosophy 35 (2):186-190.score: 306.0
    Zhihe Wang (Wang Zhihe in Chinese order) is the primary mover of process thought in China today. While John B. Cobb Jr. and David Griffin are poster scholars of the movement, it is Wang who makes things happen, from the Process Academies to international conferences on topics ranging from ecological civilization to education. At my last count, there were six “Whitehead Wisdom Education Kindergartens” in Beijing. While Wang Zhihe has contributed to three other books in the Ontos Verlag Process Thought (...)
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  48. Ilaria Ramelli (2013). Harmony Between Arkhē and Telos in Patristic Platonism and the Imagery of Astronomical Harmony Applied to Apokatastasis 1. International Journal of the Platonic Tradition 7 (1):1-49.score: 301.5
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  49. Giuseppe Del Re (2000). The Cosmic Dance: Science Discovers the Mysterious Harmony of the Universe. Templeton Foundation Press.score: 299.3
    This book focuses on a new world-view: the harmony existing between systems that are so strongly interdependent they behave as a single entity.
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  50. Alan Fox, The Aesthetics of Justice: Harmony and Order in Chinese Thought.score: 298.5
    In his A Theory of Justice, John Rawls suggests that a society's notion of justice informs its distribution of rights, obligations, and goods. For him, "justice as fairness" ensures that the principles dictating this distribution be agreed upon fairly. I will argue that there is no exact parallel in the Chinese tradition to what Rawls is calling "justice as fairness." Instead, we see serving a similar purpose an emphasis on the regulation of harmonious processes within the body of society. This (...)
     
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