Search results for 'Human beings History' (try it on Scholar)

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  1.  1
    Ye Zhiqing (2008). The Existence of Human Beings in the View of Materialism: Criticiques on the Philosophical History of The Holy Family. Modern Philosophy 1:009.
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  2. Tatjana Buklijas (2013). Sarah Ferber; Sally Wilde .The Body Divided: Human Beings and Human “Material” in Modern History. Xi + 249 Pp., Illus., Index. Farnham, Surrey: Ashgate, 2011. $124.95. [REVIEW] Isis 104 (4):852-853.
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  3. Jeffrey T. Nealon (1997). History as Rhetoric: Style, Narrative, and Persuasion. Ronald H. Carpenter. Columbia, SC: University of South Carolina Press, 1995. Pp. 350. $39.95. Ronald H. Carpenter's History as Rhetoric: Style, Narrative, and Persuasion Grows Out of the Notion That Human Beings Are Story-Telling. [REVIEW] Philosophy and Rhetoric 30 (1).
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  4.  18
    Raymond Corbey & Wil Roebroeks (eds.) (2001). Studying Human Origins: Disciplinary History and Epistemology. Amsterdam University Press.
    This history of human origin studies covers a wide range of disciplines. This important new study analyses a number of key episodes from palaeolithic archaeology, palaeoanthropology, primatology and evolutionary theory in terms of various ideas on how one should go about such reconstructions and what, if any, the uses of such historiographical exercises can be for current research in these disciplines. Their carefully argued point is that studying the history of palaeoanthropological thinking about the past can enhance (...)
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  5.  9
    Felipe Fernández-Armesto (2004). So You Think You're Human?: A Brief History of Humankind. Oxford University Press.
    So You Think You're Human? confronts these problems from a historical perspective, showing how our current understanding of what it means to be human has been ...
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  6.  38
    Dominick LaCapra (2009). History and its Limits: Human, Animal, Violence. Cornell University Press.
    Introduction For Freud, beyond the explanatory limits of the pleasure principle lay the repetition compulsion, the death drive, and trauma with its ...
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  7.  16
    Andreas Frewer (2010). Human Rights From the Nuremberg Doctors Trial to the Geneva Declaration. Persons and Institutions in Medical Ethics and History. Medicine, Health Care and Philosophy 13 (3):259-268.
    The “Universal Declaration of Human Rights” and the “Geneva Declaration” by the World Medical Association, both in 1948, were preceded by the foundation of the United Nations in New York (1945), the World Medical Association in London (1946) and the World Health Organization in Geneva (1948). After the end of World War II the community of nations strove to achieve and sustain their primary goals of peace and security, as well as their basic premise, namely the health of (...) beings. All these associations were well aware of the crimes by medicine, in particular by the accused Nazi physicians at the Nuremberg Doctors Trial (1946/47, sentence: August 1947). During the first conference of the World Medical Association (September 1947) issues of medical ethics played a major role: and a new document was drafted concerning the values of the medical profession. After the catastrophe of the War and the criminal activities of scientists, the late 1940s saw increased scrutiny paid to fundamental questions of human rights and medical ethics, which are still highly relevant for today’s medicine and morality. The article focuses on the development of medical ethics and human rights reflected in the statement of important persons, codes and institutions in the field. (shrink)
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  8.  5
    E. H. Gombrich (1987). "They Were All Human Beings: So Much Is Plain": Reflections on Cultural Relativism in the Humanities. Critical Inquiry 13 (4):686-699.
    In the fourth section of Goethe’s Zahme Xenien we find the quatrain from which I have taken the theme of such an old and new controversy, which, as I hope, concerns both Germanic studies and the other humanities: “What was it that kept you from us so apart?” I always read Plutarch again and again. “And what was the lesson he did impart?” “They were all human beings—so much is plain.”1 In the very years when Goethe wrote these (...)
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  9.  1
    Alexander Morgan Capron (2016). Henry Knowles Beecher, Jay Katz, and the Transformation of Research with Human Beings. Perspectives in Biology and Medicine 59 (1):55-77.
    The modern history of experimentation with human beings is notable for its ethical lacunae. In 1865, in his great work, An Introduction to the Study of Experimental Medicine, Dr. Claude Bernard, the French physician who first established the use of the scientific method in medicine, echoed the earlier injunctions of physician-moralist Moses Maimonides in counseling his fellow physicians not to treat their patients solely as a means of advancing knowledge. Yet such cautions had no apparent effect on (...)
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  10. Mariana J. Ortega (1996). "Everyday" and "Resolute" Dasein: Heidegger's Account of Human Beings in "Being and Time". Dissertation, University of California, San Diego
    The overall aim of this project is to provide an explanation of Dasein that takes into account both Dasein's social and individual characters as well as both Division I and II of Being and Time. Chapter 1 provides an exposition of the existentialia of Dasein which illustrate the difference between Heidegger's characterization of human beings as Dasein and the traditional Cartesian epistemic subject. Chapter 2 analyzes the roles of das Man and Mitsein, the existential structures that are key (...)
     
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  11. Pietro Gori (2009). “Sounding Out Idols”: Knowledge, History and Metaphysics in Human, All Too Human and Twilight of the Idols. In Volker Gerhard & Renate Reschke (eds.), Nietzscheforschung, vol. 16.
    Twilight of the Idols has a main role in Nietzsche’s work, since it represents the opening writing of his project of Transvaluation of all values. The task of this essay is sounding out idols, i.e. to disclose their lack of content, their being hollow. The theme of eternal idols is in this work strictly related to the idea of a ‘true’ world and, consequently, a study on this latter notion can contribute to a better comprehension of what does that emptiness (...)
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  12.  7
    Koichiro Misawa (2014). Animality and Rationality in Human Beings: Towards Enriching Contemporary Educational Studies. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):182-196.
    “What is the nature of the beings that we are?” is perhaps the most difficult question. The difficulty lies in our being a natural animal in a normative environment. In harmony with John McDowell’s conception of a naturalism of second nature, this paper claims that we should not rest satisfied with the predominant scientific picture in which the seeming rift between our animality and our rationality is to be resolved by detailed studies of empirically knowable facts about our animal (...)
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  13. Holmes Rolston (1999). Genes, Genesis, and God: Values and Their Origins in Natural and Human History. Cambridge University Press.
    Holmes Rolston challenges the sociobiological orthodoxy that would naturalize science, ethics, and religion. The book argues that genetic processes are not blind, selfish, and contingent, and that nature is therefore not value-free. The author examines the emergence of complex biodiversity through evolutionary history. Especially remarkable in this narrative is the genesis of human beings with their capacities for science, ethics, and religion. A major conceptual task of the book is to relate cultural genesis to natural genesis. There (...)
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  14.  7
    Holmes Rolston, Iii (1999). Genes, Genesis, and God: Values and Their Origins in Natural and Human History. Cambridge University Press.
    Holmes Rolston challenges the sociobiological orthodoxy that would naturalize science, ethics, and religion. The book argues that genetic processes are not blind, selfish, and contingent, and that nature is therefore not value-free. The author examines the emergence of complex biodiversity through evolutionary history. Especially remarkable in this narrative is the genesis of human beings with their capacities for science, ethics, and religion. A major conceptual task of the book is to relate cultural genesis to natural genesis. There (...)
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  15. Dario Perinetti (2002). Hume, History and the Science of Human Nature. Dissertation, Mcgill University (Canada)
    This thesis sets out to show that a philosophical reflection on history is, in the strongest possible way, an essential feature of Hume's project of a science of human nature: a philosophical investigation of human nature, for Hume, cannot be successful independently of an understanding of the relation of human beings to their history. Hume intended to criticize traditional metaphysics by referring all knowledge to experience. But it is almost always assumed that Hume means (...)
     
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  16. Holmes Rolston (2012). Genes, Genesis, and God: Values and Their Origins in Natural and Human History. Cambridge University Press.
    Holmes Rolston challenges the sociobiological orthodoxy that would naturalize science, ethics, and religion. The book argues that genetic processes are not blind, selfish, and contingent, and that nature is therefore not value-free. The author examines the emergence of complex biodiversity through evolutionary history. Especially remarkable in this narrative is the genesis of human beings with their capacities for science, ethics, and religion. A major conceptual task of the book is to relate cultural genesis to natural genesis. There (...)
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  17.  91
    Kim Sterelny, Review Genes, Memes and Human History.
    Archaeology, of all the human sciences, can dodge this problem the least, and the great virtue of Shennan’s Genes, Memes and Human History is that he confronts it directly. For though humans are now both cultural and ecological beings, it was not always so. Once our hominid ancestors had a social organisation and a material culture roughly equivalent to that of today’s chimpanzees. Chimps are not encultured in the sense that we are encultured: their social life (...)
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  18.  16
    Giovanni Felice Azzone (2003). The Dual Biological Identity of Human Beings and the Naturalization of Morality. History and Philosophy of the Life Sciences 25 (2):211 - 241.
    The last two centuries have been the centuries of the discovery of the cell evolution: in the XIX century of the germinal cells and in the XX century of two groups of somatic cells, namely those of the brain-mind and of the immune systems. Since most cells do not behave in this way, the evolutionary character of the brain-mind and of the immune systems renders human beings formed by two different groups of somatic cells, one with a deterministic (...)
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  19.  24
    Robert B. Louden (2000). Kant's Impure Ethics: From Rational Beings to Human Beings. Oxford University Press.
    This is the first book-length study in any language to examine in detail and critically assess the second part of Kant's ethics- -an empirical, impure part, which determines how best to apply pure principles to the human situation. Drawing attention to Kant's under-explored impure ethics, this revealing investigation refutes the common and long-standing misperception that Kants ethics advocates empty formalism. Making detailed use of a variety of Kantian texts never before translated into English, author Robert B. Louden reassesses the (...)
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  20.  8
    Felipe Fernández-Armesto (2004). Humankind: A Brief History. Oxford University Press.
    The discovery that the DNA of chimpanzees and humans is incredibly similar, sharing 98% of the same code, suggests that there is very little different--or special--about the human animal. Likewise, advances in artificial intelligence mean that humans no longer have exclusive access to reason, consciousness and imagination. Indeed, the harder we cling to the concept of humanity, the more slippery it becomes. But if it breaks down altogether, what will this mean for human values, human rights, and (...)
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  21. N. Gabriel & L. B. Kaspersen (2014). 'Human Beings in the Round': Towards a General Theory of the Human Sciences. History of the Human Sciences 27 (3):3-19.
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  22. Timothy Clack (2009). Ancestral Roots: Modern Living and Human Evolution. Macmillan.
    Human evolution explains how we have found ourselves in the wrong place at the wrong time. Issues of modern living; depression, obesity, and environmental destruction, can be understood in relation to our evolutionary past. This book shows how an awareness of this past and its relation to the present can help limit their impact on the future.
     
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  23. Erica Fudge, Ruth Gilbert & Susan Wiseman (eds.) (1999). At the Borders of the Human: Beasts, Bodies, and Natural Philosophy in the Early Modern Period. Palgrave.
    What is, what was the human? This book argues that the making of the human as it is now understood implies a renogotiation of the relationship between the self and the world. The development of Renaissance technologies of difference such as mapping, colonialism and anatomy paradoxically also illuminated the similarities between human and non-human. This collection considers the borders between humans and their imagined others: animals, women, native subjects, machines. It examines border creatures (hermaphrodites, wildmen, and (...)
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  24.  30
    Peter Langford (1986). Modern Philosophies of Human Nature: Their Emergence From Christian Thought. Distributors for the U.S. And Canada, Kluwer Academic.
    Chapter 1 : Introduction General Argument My aim is to survey some of the most influential philosophical writers on human nature from the time that ...
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  25.  15
    Leon Pompa (1990). Human Nature and Historical Knowledge: Hume, Hegel, and Vico. Cambridge University Press.
    This book presents a study of the nature and conditions of historical knowledge, conducted through a study of the relevant theories of Hume, Hegel and Vico. It is usually thought that in order to establish historical facts, we have to have a theory of human nature to support our arguments. Hume, Hegel and Vico all subscribed to this view, and are therefore discussed in detail. Professor Pompa goes on to argue that there is in fact no way of discovering (...)
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  26.  22
    Armin Grunwald & Yannick Julliard (2007). Nanotechnology – Steps Towards Understanding Human Beings as Technology? NanoEthics 1 (2):77-87.
    Far-reaching promises made by nanotechnology have raised the question of whether we are on the way to understanding human beings more and more as belonging to the realm of technology. In this paper, an increasing need to understand the technological re-conceptualization of human beings is diagnosed whenever increasingly “technical” interpretations of humans as mechanical entities are disseminated. And this can be observed at present in the framework of nanobiotechnology, a foremost “technical” self-description where a technical language (...)
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  27.  45
    Weixiang Ding (2009). Destiny and Heavenly Ordinances: Two Perspectives on the Relationship Between Heaven and Human Beings in Confucianism. [REVIEW] Frontiers of Philosophy in China 4 (1):13-37.
    As a pair of important categories in traditional Chinese culture, “ ming 命 (destiny or decrees)” and “ tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ ling 令 (decrees),” which evolved from “ wang ling 王令 (royal decrees)” into “ tian ling 天令 (heavenly decrees),” and then became “ ming ” from a throne because of the decisive role of “heavenly decrees” over a throne. “ Ming ” and (...)
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  28. Lloyd J. Averill (1974). The Problem of Being Human. Valley Forge [Pa.]Judson Press.
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  29. George W. Morgan (1968). The Human Predicament: Dissolution and Wholeness. Providence, Brown University Press.
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  30. James H. Saunders (1974). Frontiers of Aquarius: The Human Situation: A New Dimension. G. Chapman.
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  31.  74
    Christopher Cordner (2005). Life and Death Matters: Losing a Sense of the Value of Human Beings. Theoretical Medicine and Bioethics 26 (3):207-226.
    The essay combines a specific and a more general theme. In attacking ‘the doctrine of the sanctity of human life’ Singer takes himself thereby to be opposing the conviction that human life has special value. I argue that this conviction goes deep in our lives in many ways that do not depend on what Singer identifies as central to that ‘doctrine’, and that his attack therefore misses its main target. I argue more generally that Singer’s own moral philosophy (...)
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  32.  10
    Ding Weixiang & Huang Deyuan (2009). Destiny and Heavenly Ordinances: Two Perspectives on the Relationship Between Heaven and Human Beings in Confucianism. Frontiers of Philosophy in China 4 (1):13 - 37.
    As a pair of important categories in traditional Chinese culture, "ming 命 (destiny or decrees)" and "tian ming 天命 (heavenly ordinances)" mainly refer to the constraints placed on human beings. Both originated from "ling 令 (decrees)," which evolved from "wang ling 王令 (royal decrees)" into "tian ling 天令 (heavenly decrees)," and then became "ming" from a throne because of the decisive role of "heavenly decrees" over a throne. "Ming" and "tian ming" have different definitions: "Ming" represented the limits (...)
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  33.  15
    Eugene Garver (1994). Aristotle's Natural Slaves: Incomplete Praxeis and Incomplete Human Beings. Journal of the History of Philosophy 32 (2):173-195.
  34. Immanuel Kant (2007). Of the Different Races of Human Beings (1775). In Anthropology, History, and Education. Cambridge University Press
  35. Thanassis Samaras (1996). Review Article: When Did Plato Abandon the Hope That Ideal Rulers Might Appear Among Human Beings? History of Political Thought 17 (1):109-113.
     
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  36.  7
    Frederick Rauscher (2001). Review: Louden, Kant's Impure Ethics: From Rational Beings to Human Beings. [REVIEW] Journal of the History of Philosophy 39 (2):300-302.
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  37.  6
    C. Joachim Classen (1979). Animals and Human Beings in Ancient Thought. Studies in Animal Psychology, Anthropology and Ethics. Philosophy and History 12 (1):16-17.
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  38.  6
    Matthew R. Goodrum (2002). Atomism, Atheism, and the Spontaneous Generation of Human Beings: The Debate Over a Natural Origin of the First Humans in Seventeenth-Century Britain. Journal of the History of Ideas 63 (2):207-224.
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  39. John Adams (1789). Curious Thoughts on the History of Man Chiefly Abridged or Selected From the Celebrated Works of Lord Kaimes, Lord Monboddo, Dr. Dunbar, and the Immortal Montesquieu ... : Designed to Promote a Spirit of Enquiry in the British Youth of Both Sexes. [REVIEW] Printed for G. Kearsley,.
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  40.  2
    Lee Alan Dugatkin (2009). Mr. Jefferson and the Giant Moose: Natural History in Early America. The University of Chicago Press.
    Capturing the essence of the origin and evolution of the so-called "degeneracy debates," over whether the flora and fauna of America (including Native ...
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  41. Michael Tobias (1985). After Eden: History, Ecology, and Conscience. Avant Books.
     
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  42.  26
    Carolyn Merchant (2003). Reinventing Eden: The Fate of Nature in Western Culture. Routledge.
    Visionary quests to return to the Garden of Eden have shaped Western culture from Columbus' voyages to today's tropical island retreats. Few narratives are so powerful - and, as Carolyn Merchant shows, so misguided and destructive - as the dream of recapturing a lost paradise. A sweeping account of these quixotic endeavors by one of America's leading environmentalists, Reinventing Eden traces the idea of rebuilding the primeval garden from its origins to its latest incarnations in shopping malls, theme parks and (...)
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  43. Bruce Silver (2014). Dante's Paradiso: No Human Beings Allowed. Philosophy and Literature 38 (1):110-127.
    “But when you meet her again,” he observed, “in Heaven, you, too, will be changed. You will see her spiritualized, with spiritual eyes.”1Dante is not a philosopher, although George Santayana sees him as one among a very few philosophical poets.2 The Divine Comedy deals in terza rima with issues that are philosophically urgent, including the relation between reasoning well and happiness.3And as one of the few great epics in Western literature, the Comedy offers its readers the pleasures of world-class poetry, (...)
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  44.  66
    Joseph Margolis (2011). Toward a Theory of Human History. Journal of the Philosophy of History 4 (3-4):245-273.
    I show the sense in which the concept of history as a human science affects our theory of the natural sciences and, therefore, our theory of the unity of the physical and human sciences. The argument proceeds by way of reviewing the effect of the Darwinian contribution regarding teleologism and of post-Darwinian paleonanthropology on the transformation of the primate members of Homo sapiens into societies of historied selves. The strategy provides a novel way of recovering the unity (...)
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  45.  1
    Wilbur R. Hubbard (1951). Secondary Reinforcement of a Simple Discrimination in Human Beings. Journal of Experimental Psychology 41 (4):233.
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  46. Jaroslav Pecen (ed.) (1988). The Philosophical Understanding of Human Beings: Papers by Czechoslovak Aut[H]Ors of the Main Theme of the Xviii. World Congres[S] of Philosophy. Academia - Publishing House of the Czechoslovak Academy of Sciences.
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  47.  19
    Erica Fudge (1999). Perceiving Animals: Humans and Beasts in Early Modern English Culture. University of Illinois Press.
    When the human understanding of beasts in the past is studied, what are revealed is not only the foundations of our own perception of animals, but humans contemplating their own status. This book argues that what is revealed in a wide range of writing from the early modern period is a recurring attempt to separate the human from the beast. Looking at the representation of the animal in the law, religious writings, literary representation, science and political ideas, what (...)
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  48. Terence Rajivan Edward (2016). Non-Social Human Beings in the Original Position. Philosophical Pathways (205).
    This paper argues that Rawls must commit himself to non-social human beings to defend his original position procedure.
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  49.  5
    Helen Watt (2015). Life and Health: A Value in Itself for Human Beings? HEC Forum 27 (3):207-228.
    The presence of a human being/organism—a living human ‘whole’, with the defining tendency to promote its own welfare—has value in itself, as do the functions which compose it. Life is inseparable from health, since without some degree of healthy functionality the living whole would not exist. The value of life differs both within a single life and between lives. As with any other form of human flourishing, the value of life-and-health must be distinguished from the moral importance (...)
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  50. Paulos Gregorios (1980). Cosmic Man: The Divine Presence: The Theology of St. Gregory of Nyssa (Ca. 330 to Ca. 395 A.D.). Paragon House.
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