Search results for 'Human body Religious aspects' (try it on Scholar)

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  1.  43
    Paula M. Cooey (1994). Religious Imagination and the Body: A Feminist Analysis. Oxford University Press.
    In recent years feminist scholarship has increasingly focused on the importance of the body and its representations in virtually every social, cultural, and intellectual context. Many have argued that because women are more closely identified with their bodies, they have access to privileged and different kinds of knowledge than men. In this landmark new book, Paula Cooey offers a different perspective on the significance of the body in the context of religious life and practice. Building on the (...)
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  2.  34
    Ludwig Siep (2003). Normative Aspects of the Human Body. Journal of Medicine and Philosophy 28 (2):171 – 185.
    In cultural history the human body has been the object of a great variety of opposing valuations, ranging from "imago dei" to "the devil's tool". At present, the body is commonly regarded as a mere means to fulfill the wishes of its "owner". According to these wishes it can be technically improved in an unlimited way. Against this view the text argues for a conception of the human body as a valuable "common heritage". The "normal" (...)
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  3.  14
    G. R. S. Mead (1967). The Doctrine of the Subtle Body in Western Tradition: An Outline of What the Philosophers Thought and Christians Taught on the Subject. London, Stuart & Watkins.
    He served as editor of The Theosophical Society's Theosophical Review, and later formed The Quest Society and edited its journal, The Quest Review.
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  4. Marius Timmann Mjaaland, Ola Sigurdson & Sigríður Þorgeirsdóttir (eds.) (2010). The Body Unbound: Philosophical Perspectives on Politics, Embodiment and Religion. Cambridge Scholars.
     
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  5.  4
    European Group on Ethics in Science & New Technologies (2005). Ethical Aspects of ICT Implants in the Human Body. Jahrbuch für Wissenschaft Und Ethik 10 (1).
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  6. Angelika Berlejung, Jan Dietrich & Joachim Friedrich Quack (eds.) (2012). Menschenbilder Und Körperkonzepte Im Alten Israel, in Ägypten Und Im Alten Orient. Mohr Siebeck.
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  7. Laurent Ravez & Chantal Tilmans-Cabiaux (eds.) (2006). Le Corps Resitué: Médecine, Éthique Et Convictions. Presses Universitaires de Namur.
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  8.  13
    Jean Bethke Elshtain & J. Timothy Cloyd (eds.) (1995). Politics and the Human Body: Assault on Dignity. Vanderbilt University Press.
    Who or what determines the right to die? Do advancing reproductive technologies change reproductive rights? What forces influence cultural standards of beauty? How do discipline, punishment, and torture reflect our attitudes about the human body? In this challenging new book, Jean Bethke Elshtain, a nationally recognized scholar in political science and philosophy, and J. Timothy Cloyd, a strong new voice in social and political science, have assembled a collection of thought-provoking essays on these issues written by some of (...)
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  9.  71
    Mark Johnson (2007). The Meaning of the Body: Aesthetics of Human Understanding. University of Chicago Press.
    The belief that the mind and the body are separate and that the mind is the source of all meaning has been a part of Western culture for centuries. Both philosophers and scientists have questioned this dualism, but their efforts have rarely converged. Many philosophers continue to rely on disembodied models of human thought, while scientists tend to reduce the complex process of thinking to a merely physical phenomenon. In The Meaning of the Body , Mark Johnson (...)
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  10. Mark Csikszentmihalyi (2004). Material Virtue: Ethics and the Body in Early China. Brill.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact with the (...)
     
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  11.  4
    Jacek Bielas & Rafał Abramciów (2009). Dimensions of Corporeality. A Metatheoretical Analysis of Anthropologists 'Concern with the Human Body'. Forum Philosophicum: International Journal for Philosophy 14 (1):133-143.
    Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, (...)
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  12.  6
    Chin Wei (1976). The Struggle Between Two World Views on the Understanding of the Human Body. Contemporary Chinese Thought 8 (1):36-56.
    With the appearance of mankind, the history of mankind's understanding of the human body itself also began. This long process of development rang with the struggle of two world views. The history of the development of man's understanding of the structure and functions of the human body is the history of the unbroken triumph of materialism over idealism, of the dialectical over the metaphysical. This essay simply takes a preliminary look back at this struggle from several (...)
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  13.  3
    Albertas Milinis, Agnė Baranskaitė & Armanas Abramavičius (2011). Problematic Aspects of the Beginning and end of Human Life in the Context of Homicide (article in Lithuanian). Jurisprudence 18 (3):1123-1143.
    Both in criminal law science and in the judicial practice there are a lot of discussions as to what should be considered as the beginning and end of human life. Birth and death are not instantaneous acts, but rather processes made up of time-spans that can be construed as evidence of the beginning or end of a human life. From a biological point of view the human life is a constant, continuous metabolic process after cessation of which (...)
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  14.  6
    Beatrice Ioan & Vasile Astarastoae (2008). Ethical and Legal Aspects in Medically Assisted Human Reproduction in Romania. Human Reproduction and Genetic Ethics 14 (2):4-13.
    Up to the present, there have not been any specific norms regarding medically assisted human reproduction in Romanian legislation. Due to this situation the general legislation regarding medical assistance, the Penal and Civil law and the provisions of the Code of Deontology of the Romanian College of Physicians are applied to the field of medically assisted human reproduction. By analysing the ethical and legal conflicts regarding medically assisted human reproduction in Romania, some characteristics cannot be set apart (...)
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  15.  3
    Yong‐Seok Seo (2014). What Lies Between the Religious and the Secular?: Education Beyond the Human. Journal of Philosophy of Education 48 (1):86-99.
    The current age is characterised by many as secular, and a source of such a characterisation can be found in the Nietzschean claim that thoughts about there being some ultimate reality have to be jettisoned, and human existence and the world need to be embraced as they are. That claim is renewed by some secular thinkers who insist that education has to be reconceived in ways congenial to the new age. It is argued that central to their logic is (...)
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  16.  8
    Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  17. David Cave & Rebecca Sachs Norris (eds.) (2012). Religion and the Body: Modern Science and the Construction of Religious Meaning. Brill.
    This book reflects on the implications of neurobiology and the scientific worldview on aspects of religious experience, belief, and practice, focusing especially on the body and the construction of religious meaning.
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  18. Mark Johnson (2008). The Meaning of the Body: Aesthetics of Human Understanding. University of Chicago Press.
    In _The Meaning of the Body_, Mark Johnson continues his pioneering work on the exciting connections between cognitive science, language, and meaning first begun in the classic _Metaphors We Live By_. Johnson uses recent research into infant psychology to show how the body generates meaning even before self-consciousness has fully developed. From there he turns to cognitive neuroscience to further explore the bodily origins of meaning, thought, and language and examines the many dimensions of meaning—including images, qualities, emotions, and (...)
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  19.  5
    Bogdan Stancu, Georgel Rednic, Nicolae Ovidiu Grad, Ion Aurel Mironiuc & Claudia Diana Gherman (2016). Medical, Social and Christian Aspects in Patients with Major Lower Limb Amputations. Journal for the Study of Religions and Ideologies 15 (43):82-101.
    Lower limb major amputations are both life-saving procedures and life-changing events. Individual responses to limb loss are varied and complex, some individuals experience functional, psychological and social dysfunction, many others adjust and function well. Some patients refuse amputation for religious and/or cultural reasons. One of the greatest difficulties for a person undergoing amputation surgery is overcoming the psychological stigma that society associates with the loss of a limb. Persons who have undergone amputations are often viewed as incomplete individuals. The (...)
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  20. Iris Marion Young (2005). On Female Body Experience: "Throwing Like a Girl" and Other Essays. Oxford University Press.
    Written over a span of more than two decades, the essays by Iris Marion Young collected in this volume describe diverse aspects of women's lived body experience in modern Western societies. Drawing on the ideas of several twentieth century continental philosophers--including Simone de Beauvoir, Martin Heidegger, Luce Irigaray, Julia Kristeva, and Maurice Merleau-Ponty--Young constructs rigorous analytic categories for interpreting embodied subjectivity. The essays combine theoretical description of experience with normative evaluation of the unjust constraints on their freedom and (...)
     
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  21.  44
    Nick Crossley (2001). The Social Body: Habit, Identity and Desire. Sage.
    This book explores both the embodied nature of social life and the social nature of human bodily life. It provides an accessible review of the contemporary social science debates on the body, and develops a coherent new perspective. Nick Crossley critically reviews the literature on mind and body, and also on the body and society. He draws on theoretical insights from the work of Gilbert Ryle, Maurice Merleau-Ponty, George Herbert Mead and Pierre Bourdieu, and shows how (...)
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  22.  19
    Lawrence Torcello & Stephen Wear (2000). The Commercialization of Human Body Parts: A Reappraisal From a Protestant Perspective. Christian Bioethics 6 (2):153-169.
    The idea of a market in human organs has traditionally met with widespread and emphatic rejection from both secular and religious fronts alike. However, as numerous human beings continue to suffer an uncertain fate on transplant waiting lists, voices are beginning to emerge that are willing at least to explore the option of human organ sales. Anyone who argues for such an option must contend, however, with what seem to be largely emotional rejections of the idea. (...)
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  23.  8
    Larry Torcello & Stephen Wear (2000). The Commercialization of Human Body Parts: A Reappraisal From a Protestant Perspective. Christian Bioethics 6 (2):153-169.
    The idea of a market in human organs has traditionally met with widespread and emphatic rejection from both secular and religious fronts alike. However, as numerous human beings continue to suffer an uncertain fate on transplant waiting lists, voices are beginning to emerge that are willing at least to explore the option of human organ sales. Anyone who argues for such an option must contend, however, with what seem to be largely emotional rejections of the idea. (...)
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  24.  39
    Richard Shusterman (2008). Body Consciousness: A Philosophy of Mindfulness and Somaesthetics. Cambridge University Press.
    Contemporary culture increasingly suffers from problems of attention, over-stimulation, and stress, and a variety of personal and social discontents generated by deceptive body images. This book argues that improved body consciousness can relieve these problems and enhance one’s knowledge, performance, and pleasure. The body is our basic medium of perception and action, but focused attention to its feelings and movements has long been criticized as a damaging distraction that also ethically corrupts through self-absorption. In Body Consciousness, (...)
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  25. V. Slaughter, M. Heron & S. Sim (2002). Development of Preferences for the Human Body Shape in Infancy. Cognition 85 (3):71-81.
    Two studies investigated the development of infants' visual preferences for the human body shape. In Study 1, infants of 12,15 and 18 months were tested in a standard preferential looking experiment, in which they were shown paired line drawings of typical and scrambled bodies. Results indicated that the 18-month-olds had a reliable preference for the scrambled body shapes over typical body shapes, while the younger infants did not show differential responding. In Study 2, 12- and 18-month-olds (...)
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  26. James Mensch (2009). Embodiments: From the Body to the Body Politic. Northwestern University Press.
    The intertwining: the recursion of the seer and the seen -- Artificial intelligence and the phenomenology of flesh -- Aesthetic education and the project of being human -- The intertwining of incommensurables: Yann Martel's life of Pi -- Flesh and the limits of self-making -- Violence and embodiment -- Excessive presence and the image -- Politics and freedom -- Sovereignty and alterity -- Political violence -- Public space -- Sustaining the other: tolerance as a positive ideal -- Forgiveness and (...)
     
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  27.  5
    James R. Mensch (2009). Embodiments: From the Body to the Body Politic. Northwestern University Press.
    The intertwining: the recursion of the seer and the seen -- Artificial intelligence and the phenomenology of flesh -- Aesthetic education and the project of being human -- The intertwining of incommensurables: Yann Martel's life of pi -- Flesh and the limits of self-making -- Violence and embodiment -- Excessive presence and the image -- Politics and freedom -- Sovereignty and alterity -- Political violence -- Public space -- Sustaining the other: tolerance as a positive ideal -- Forgiveness and (...)
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  28.  44
    Alastair V. Campbell (2009). The Body in Bioethics. Routledge-Cavendish.
    Why the body matters -- My body : property, commodity, or gift? -- Body futures -- The tissue trove -- The branded body -- Gifts from the dead -- Together at last.
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  29. Catherine Kevin (ed.) (2009). Feminism and the Body: Interdisciplinary Perspectives. Cambridge Scholars.
  30. Vernon Ruland (2002). Conscience Across Borders: An Ethics of Global Rights and Religious Pluralism. University of San Francisco/Association of Jesuit University Presses.
  31.  40
    Nancy R. Howell (2006). Relations Between Homo Sapiens and Other Animals: Scientific and Religious Arguments. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 945-961.
    Accession Number: ATLA0001713221; Hosting Book Page Citation: p 945-961.; Language(s): English; General Note: Bibliography: p 961.; Issued by ATLA: 20130825; Publication Type: Essay.
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  32. Edward Tenner (2003). Our Own Devices: The Past and Future of Body Technology. Alfred A. Knopf.
    Machine generated contents note: Preface ix -- Chapter One: Technology, Technique, and the Body 3 --Chapter Two: The First Technology: Bottle-Feeding 30 --Chapter Three: Slow Motion: Zori 51 --Chapter Four: Double Time: Athletic Shoes 75 --Chapter Five: Sitting Up Straight: Posture Chairs 104 --Chapter Six: Laid Back: Reclining Chairs 134 --Chapter Seven: Mechanical Arts: Musical Keyboards 161 --Chapter Eight: Letter Perfect?: Text Keyboards 187 --Chapter Nine: Second Sight: Eyeglasses 213 --Chapter Ten: Hardheaded Logic: Helmets 238 --Epilogue: Thumbs Up 263 (...)
     
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  33.  13
    David Michael Kleinberg-Levin (1985). The Body's Recollection of Being: Phenomenological Psychology and the Deconstruction of Nihilism. Routledge & Kegan Paul.
    Expands our understanding of the human potential of spiritual self-realization by interpreting it as the developing of a bodily-felt awareness informing our ...
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  34. Samuel Mejías Valbuena (2005). Philosophical, Scientist, Moral, Ethics and Religious Analysis in the Juridical Compared Science in the Law of Cloning. S. Mejías Valbuena.
     
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  35. Londa L. Schiebinger (ed.) (2000). Feminism and the Body. Oxford University Press.
    Feminism and the Body presents classic texts in feminist body studies. Intended for undergraduate and graduate students, the volume touches on the medical history of sexual differences, the political history of the body, the history of clothing and its cultural meanings, symbolic renderings of the body, male bodies, and the body in colonial and cross-cultural contexts.
     
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  36.  35
    Alexandra George (2004). Is `Property' Necessary? On Owning the Human Body and its Parts. Res Publica 10 (1):15-42.
    Courts usually treat control over human bodies and body parts as a property issue and find that people do not have property rights in themselves. This contradicts the liberal philosophical principle that people should be able to perform any self-regarding actions that do not cause harm to others. The philosophical inconsistencies under pinning the legal treatment of body parts arguably stem from a misplaced judicial preoccupation with‘ property ’. A better approach would be to hold a policy (...)
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  37. Shigehisa Kuriyama (1999). The Expressiveness of the Body and the Divergence of Greek and Chinese Medicine. Zone Books.
     
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  38. Lynda I. A. Birke (2000). Feminism and the Biological Body. Rutgers University Press.
  39. Shirley Castelnuovo (1998). Feminism and the Female Body: Liberating the Amazon Within. L. Rienner Publishers.
  40. Insa Härtel & Sigrid Schade (eds.) (2002). Body and Representation. Leske + Budrich.
  41.  34
    Louis M. Guenin (2008). The Morality of Embryo Use. Cambridge University Press.
    Is it permissible to use a human embryo in stem cell research, or in general as a means for benefit of others? Acknowledging each embryo as an object of moral concern, Louis M.Guenin argues that it is morally permissible to decline intrauterine transfer of an embryo formed outside the body, and that from this permission and the duty of beneficence, there follows a consensus justification for using donated embryos in service of humanitarian ends. He then proceeds to show (...)
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  42. Moira Gatens (1995). Imaginary Bodies: Ethics, Power, and Corporeality. Routledge.
    Imaginary Bodies is a collection of essays that offer a sustained challenge to traditional philosophical notions of the body, sex and gender. Moira Gatens explores alternative positions to dualism by exploring psychoanalytic, Foucaultian and Spinozist notions of embodiment. The book traces a largely neglected geneaology of philosophers from Spinoza, Nietzsche, Freud, Foucault and Deleuze and sets this tradition against that of the Enlightenment. What emerges are new ways of thinking those aspects of life which Gatens calls "imaginary." Confining (...)
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  43.  7
    Inocent-Mária V. Szaniszló (2015). The Concept of Human Rights as an Answer to Religious Fundamentalism in a Modern Democratic Society. Journal for the Study of Religions and Ideologies 14 (42):100-120.
    In today’s European society one can observe different forms of religious fundamentalism, especially when defending various values relating to questions of the meaning of life or when confronted with multi-religious and multicultural situations. An ethical approach attempts to avoid such extremes, given that genuine human behavior is based on moral virtues, the Aristotelian “Golden mean”. At a time when some voices in left-leaning circles are trying to enshrine in the Charter of Human Rights the right of (...)
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  44.  89
    Walter Glannon (2001). Genes and Future People: Philosophical Issues in Human Genetics. Westview Press.
    Advances in genetic technology in general and medical genetics in particular will enable us to intervene in the process of human biological development which extends from zygotes and embryos to people. This will allow us to control to a great extent the identities and the length and quality of the lives of people who already exist, as well as those we bring into existence in the near and distant future. Genes and Future People explores two general philosophical questions, one (...)
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  45. Vincent Shen (2005). Brain, Emotions and the Development of Intentional Feelings. Philosophy and Culture 32 (10):119-135.
    Includes emotional and affective feelings. Mood builds on the human organism's body, but you must turn to the development of affective experience of the body. I did not last for more than the physical body Zhumo, this article from the mood in the body discussed the rise of the body, to significant problems of the body by the body to experience over the body, as well as the physical body plays (...)
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  46. Douglas C. Long (1964). The Philosophical Concept of a Human Body. Philosophical Review 73 (July):321-337.
    I argue in this paper that philosophers have not clearly introduced the concept of a body in terms of which the problem of other minds and its solutions have been traditionally stated; that one can raise fatal objections to attempts to introduce this concept; and that the particular form of the problem of other minds which is stated in terms of the concept is confused and requires no solution. The concept of a "body" which may or may not (...)
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  47.  10
    Jack Baker (2011). Review of Jonathan CK Wells's The Evolutionary Biology of Human Body Fatness: Thrift and Control (Cambridge: Cambridge University Press, 2010). [REVIEW] Human Nature 22 (4):439-443.
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  48.  23
    Stefanie Rembold (2014). Human Enhancement’? It’s All About ‘Body Modification’! Why We Should Replace the Term ‘Human Enhancement’ with ‘Body Modification’. NanoEthics 8 (3):307-315.
    The current use of the term ‘Human Enhancement’ implies that it is a modern, new phenomenon in which, for the first time in history, humans are able to break through their god or nature-given bodily limits thanks to the application of new technologies. The debate about the legitimation of ‘HE’, the selection of methods permitted, and the scope and purpose of these modern enhancement technologies has been dominated by ethical considerations, and has highlighted problems with the definition of the (...)
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  49.  31
    Vincent W. J. Van Gerven Oei (2012). Cumposition: Theses on Philosophy's Etymology. Continent 2 (1).
    continent. 2.1 (2012): 44–55. Philosophers are sperm, poetry erupts sperm and dribbles, philosopher recodes term, to terminate, —A. Staley Groves 1 There is, in the relation of human languages to that of things, something that can be approximately described as “overnaming”—the deepest linguistic reason for all melancholy and (from the point of view of the thing) for all deliberate muteness. Overnaming as the linguistic being of melancholy points to another curious relation of language: the overprecision that obtains in the (...)
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  50.  13
    Stefan Afloroaei (2012). Religious Experience as an Experience of Human Finitude. Journal for the Study of Religions and Ideologies 11 (32):155-170.
    I start from a relatively simple idea: the human being is constantly making a multiple experience of truth (once again, in reference to Gadamer's statement), both scientifical and technical, as well as religious or aesthetic. Still, what is the relationship between those experiences of truth? Can they express somehow, precisely by their multiplicity, a neutral ethos of today's man, or do they manage to take part in a larger and more elevated experience of truth? In the following paper (...)
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