Search results for 'Man Kit Chang' (try it on Scholar)

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  1.  7
    Noor Munirah Isa, Azizan Baharuddin, Saadan Man & Lee Wei Chang (2015). Bioethics in the Malay‐Muslim Community in Malaysia: A Study on the Formulation of Fatwa on Genetically Modified Food by the National Fatwa Council. Developing World Bioethics 15 (3):143-151.
    The field of bioethics aims to ensure that modern scientific and technological advancements have been primarily developed for the benefits of humankind. This field is deeply rooted in the traditions of Western moral philosophy and socio-political theory. With respect to the view that the practice of bioethics in certain community should incorporate religious and cultural elements, this paper attempts to expound bioethical tradition of the Malay-Muslim community in Malaysia, with shedding light on the mechanism used by the National Fatwa Council (...)
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  2.  89
    Man Kit Chang (1998). Predicting Unethical Behavior: A Comparison of the Theory of Reasoned Action and the Theory of Planned Behavior. [REVIEW] Journal of Business Ethics 17 (16):1825-1834.
    This study is a comparison of the validity of theory of reasoned action and theory of planned behavior as applied to the area of moral behavior (i.e., illegal copying of software) using structural equation modeling. Data were collected from 181 university students on the various components of the theories and used to asses the influence of attitude, subjective norm, and perceived behavioral control on the intention to make unauthorized software copies. Theory of planned behavior was found to be better than (...)
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  3. Garma C. C. Chang (2001). The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism. Penn State University Press.
    The Hwa Yen school of Mahāyāna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The (...)
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  4. Garma C. C. Chang (1990). The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism. Penn State University Press.
    The Hwa Yen school of Mahāyāna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The (...)
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  5.  4
    Man-Ying Wang & Hsio-Chuan Chang (2004). The Mere Exposure Effect and Recognition Memory. Cognition and Emotion 18 (8):1055-1078.
  6.  29
    Eva Kit Wah Man (2007). A Contemporary Reflection of a Confucian Theory of the Body. The Proceedings of the Twenty-First World Congress of Philosophy 7:173-177.
    One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can identify at least three lines of investigation of the body in contemporary thought that may be regarded as legacies of the Cartesian view, which treat the body as primarily an object for: 1) the natural sciences, particularly for the life sciences, biology, and medicine; 2) as an instrument or a machine at the disposal (...)
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  7.  23
    Eva Kit Wah Man (2000). Contemporary Feminist Body Theories and Mencius's Ideas of Body and Mind. Journal of Chinese Philosophy 27 (2):155–169.
  8.  5
    Eva Kit Wah Man (2013). What Is An Author? A Comparative Study of Søren Kierkegaard and Liu Xie on the Meanings of Writing. Journal of Chinese Philosophy 40 (1):123-142.
    This study analyzes Kierkegaard's theory of authorship from a comparative perspective, by using Liu Xie's 劉勰 Chinese literary criticism in Wenxin Diaolong《文心雕龍》as a comparative model. It examines the meaning of an author of literature writing, the spiritual, the aesthetic dimensions and the creative force of compositional literary writing, and finally the goal of writing, as elaborated by these two authors. In Kierkegaard's sense, the quality of writing is mainly tied up with the religious mind of a person, while to Liu, (...)
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  9.  5
    Eva Kit Wah Man (2007). Rethinking Art and Values: A Comparative Revelation of the Origin of Aesthetic Experience (From the Neo-Confucian Perspectives). Filozofski Vestnik 2.
    In his article, "The End of Aesthetic Experience" (1997) Richard Shusterman studies the contemporary fate of aesthetic experience, which has long been regarded as one of the core concepts of Western aesthetics till the last half century. It has then expanded into an umbrella concept for aesthetic notions such as the sublime and the picturesque. I agree with Shusterman that aesthetic experience has become the island of freedom, beauty, and idealistic meaning in an otherwise cold materialistic and law-determined world. My (...)
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  10.  4
    Eva Kit-Wah Man (2012). Contemporary Philosophical Aesthetics in China: The Relation Between Subject and Object. Philosophy Compass 7 (3):164-173.
    This article presents a historical account and philosophical analysis of the development of philosophical aesthetics in China in its Marxist regime, focusing on the relation between subject and object. It enters into the picture of the search for new philosophical aesthetics in Marxist China and engages the related debates and reforms. The representing four schools of aesthetics in the early decades of the new China are introduced, which were led by Gao Ertai, Cai Yi, Zhu Guangqin and Li Zehou. Each (...)
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  11. Eva Kit Wah Man (forthcoming). A Critical Reflection on a Suggested Return to Aesthetic Experience in Socialist China. Journal of Aesthetic Education.
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  12. Tsang Kit Man (2003). 2001493474 Dr. A. Cook Philosophy 2368 27 April 2003. Philosophy 2368:27.
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  13. Eva Kit Wah Man (2001). ""The Notion of" Orientalism" in the Modernization Movement of Chinese Painting of Hong Kong Artists in 1960s: The Case of Hon Chi-Fun. Filozofski Vestnik 22 (2):161-178.
     
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  14.  71
    Hasok Chang (2013). Hasok Chang. 2012. Is Water H2O? Evidence, Realism and Pluralism. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):331-334.
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  15.  5
    Ruth Chang (2009). II—Ruth Chang: Reflections on the Reasonable and the Rational in Conflict Resolution. Aristotelian Society Supplementary Volume 83 (1):133-160.
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  16. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.
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  17. H. S. & Young man (1713). The Young-Man's Counsellor.
     
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  18.  90
    Nathan Salmon (2015). Recurrence Again. Philosophical Studies 172 (2):445-457.
    Kit Fine has replied to my criticism of a technical objection he had given to the version of Millianism that I advocate. Fine evidently objects to my use of classical existential instantiation in an object-theoretic rendering of his meta-proof. Fine’s reply appears to involve both an egregious misreading of my criticism and a significant logical error. I argue that my rendering is unimpeachable, that the issue over my use of classical EI is a red herring, and that Fine’s original argument (...)
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  19.  20
    Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the (...)
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  20.  16
    Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.
    This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious (...)
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  21.  67
    Jamin Asay (forthcoming). Run Aground: Kit Fine’s Critique of Truthmaker Theory. Philosophical Quarterly.
    Kit Fine, the leading proponent of the metaphysical project of grounding theory, has offered a number of potentially devastating objections to truthmaker theory, the branch of metaphysics dedicated to exploring the ontological grounds for truths. In this paper I show what presuppositions about truthmaker theory Fine’s objections are based upon, and why they are false. I discuss four objections that Fine raises, and demonstrate how truthmaker theorists may respond to them. I then showcase the positive contribution that truthmaker theory can (...)
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  22.  4
    Chou Ku-Ch'eng (1969). Formal Logic and Dialectics. Contemporary Chinese Thought 1 (1):5-20.
    I. Formal logic and metaphysics are not the same. Metaphysics asserts certain propositions [chu-chang] about things; formal logic differs in that it does not assert any proposition about any specific thing. It is precisely because formal logic asserts no propositions about things that it can serve metaphysics. For example, according to metaphysics, "All men die." Since formal logic asserts nothing about this, it can deduce a valid syllogism based on it, such as: "All men die; Chang San is (...)
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  23. Steven R. H. Beach, Man Kit Lei, Gene H. Brody, Meeshanthini V. Dogan & Robert A. Philibert (2015). Higher Levels of Protective Parenting Are Associated with Better Young Adult Health: Exploration of Mediation Through Epigenetic Influences on Pro-Inflammatory Processes. Frontiers in Psychology 6.
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  24.  26
    Juhana Toivanen (2015). Fate of the Flying Man: Medieval Reception of Avicenna's Thought Experiment. Oxford Studies in Medieval Philosophy 3:64-98.
    This chapter discusses the reception of Avicenna’s well-known “flying man” thought experiment in twelfth- and thirteenth-century Latin philosophy. The central claim is that the argumentative role of the thought experiment changed radically in the latter half of the thirteenth century. The earlier authors—Dominicus Gundissalinus, William of Auvergne, Peter of Spain, and John of la Rochelle—understood it as an ontological proof for the existence and/or the nature of the soul. By contrast, Matthew of Aquasparta and Vital du Four used the flying (...)
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  25.  30
    Charles Darwin (2007). The Descent of Man, and Selection in Relation to Sex. Plume.
    The most accessible edition ever published of Darwin’s incendiary classic, edited by “as fine a science essayist as we have” ( New York Times ) The Descent of Man , Darwin’s second landmark work on evolutionary theory (following The Origin of the Species ), marked a turning point in the history of science with its modern vision of human nature as the product of evolution. Darwin argued that the noblest features of humans, such as language and morality, were the result (...)
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  26. Herbert Marcuse (2013). One-Dimensional Man: Studies in the Ideology of Advanced Industrial Society. Routledge.
    One of the most important texts of modern times, Herbert Marcuse's analysis and image of a one-dimensional man in a one-dimensional society has shaped many young radicals' way of seeing and experiencing life. Published in 1964, it fast became an ideological bible for the emergent New Left. As Douglas Kellner notes in his introduction, Marcuse's greatest work was a 'damning indictment of contemporary Western societies, capitalist and communist.' Yet it also expressed the hopes of a radical philosopher that human freedom (...)
     
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  27. Bryan Frances (1996). Plato's Response to the Third Man Argument in the Paradoxical Exercise of the Parmenides. Ancient Philosophy 16 (1):47-64.
    An analysis of the Third Man Argument, especially in light of Constance Meinwald's book Plato's Parmenides. I argue that her solution to the TMA fails. Then I present my own theory as to what Plato's solution was.
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  28.  29
    Henrik Andersson (forthcoming). Parity and Comparability—a Concern Regarding Chang’s Chaining Argument. Ethical Theory and Moral Practice:1-9.
    According to Ruth Chang the three standard positive value relations: “better than”, “worse than” and “equally good” do not fully exhaust the conceptual space for positive value relations. According to her, there is room for a fourth positive value relation, which she calls “parity”. Her argument for parity comes in three parts. First, she argues that there are items that are not related by the standard three value relations. Second, that these items are not incomparable, and third, that the (...)
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  29.  24
    Robert Talisse & Scott F. Aikin (2006). Two Forms of the Straw Man. Argumentation 20 (3):345-352.
    The authors identify and offer an analysis of a new form of the Straw Man fallacy, and then explore the implications of the prevalence of this fallacy for contemporary political discourse.
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  30.  90
    William J. Prior (1983). Timaeus 48e-52d and the Third Man Argument. Canadian Journal of Philosophy 9:123-147.
    In this article I argue that "Timaeus" 48e-52d, the passage in which Plato introduces the receptacle into his ontology, Contains the material for a satisfactory response to the third man argument. Plato's use of "this" and "such" to distinguish the receptacle, Becoming, And the forms clarifies the nature of his ontology and indicates that the forms are not, In general, self-predicative. This result removes one argument against regarding the "Timaeus" as a late dialogue.
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  31.  2
    Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.
    We show that both Rado's Conjecture and strong Chang's Conjecture imply that there are no special ℵ2-Aronszajn trees if the Continuum Hypothesis fails. We give similar result for trees of higher heights and we also investigate the influence of Rado's Conjecture on square sequences.
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  32. Ayon Roy (2009). Hegel Contra Schlegel; Kierkegaard Contra De Man. PMLA 124 (1):107-126.
    At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of postmodernity. His most vocal contemporary critic, the philosopher Hegel, sought to demonstrate that Schlegel’s theory of irony tacitly relied on certain problematic aspects of Fichte’s philosophy. While Schlegel’s theory of irony has generated seemingly endless commentary in recent critical discourse, Hegel’s critique of Schlegelian irony has gone neglected. This essay’s primary aim is to defend Hegel’s critique of (...)
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  33.  10
    Caterina Francisco Lorenzo-Molo & Zenon Arthur Siloran Udani (2013). Bringing Back the Essence of the “S” and “R” to CSR: Understanding the Limitations of the Merchant Trade and the White Man's Burden. [REVIEW] Journal of Business Ethics 117 (1):123-136.
    One of the fundamental struggles in corporate social responsibility (CSR) is the uncertainty and inherent contradictions that stem from a company being an individual legal entity and a community of persons. The authors contend that CSR has departed from the essence of “social responsibility.” The paper is a commentary on CSR, presented as two frameworks rooted in individualism—The Merchant Trade (the strategic view of CSR) and The White Man’s Burden (self-righteous CSR heroism that assumes the shackles of responsibility normally offered (...)
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  34.  33
    Brian Ribeiro (2008). How Often Do We (Philosophy Professors) Commit the Straw Man Fallacy? Teaching Philosophy 31 (1):27-38.
    In a recent paper (in Argumentation, 2006) Robert Talisse and Scott Aikin suggest that we ought to recognize two distinct forms of the straw man fallacy. In addition to misrepresenting the strength of an opponent’s specific argument (= the representation form), one can also misrepresent the strength of one’s opposition in general, or the overall state of a debate, by selecting a (relatively) weak opponent for critical consideration (= the selection form). Here I consider whether we as philosophy professors could (...)
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  35.  19
    David Egan (2012). Das Man and Distantiality in Being and Time. Inquiry 55 (3):289-306.
    Heidegger's discussion of das Man (often translated as "the 'They'") in Being and Time is notoriously inconsistent, and raises a number of interpretative issues that have been debated in the secondary literature. This paper offers two arguments that aim to make for a consistent and charitable reading of das Man. First, unlike Dasein, das Man's way of being is not existence: das Man lacks Dasein's particularity (it offers only general norms, and cannot address Dasein's unique situation), unity (das Man is (...)
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  36.  14
    Marcin Lewiński (2011). Towards a Critique-Friendly Approach to the Straw Man Fallacy Evaluation. Argumentation 25 (4):469-497.
    In this article I address the following question: When are reformulations in argumentative criticisms reasonable and when do they become fallacious straw men? Following ideas developed in the integrated version of pragma-dialectics, I approach argumentation as an element of agonistic exchanges permeated by arguers’ strategic manoeuvring aimed at effectively defeating the opponent with reasonable means. I propose two basic context-sensitive criteria for deciding on the reasonableness of reformulations: precision of the rules for interpretation (precise vs. loose) and general expectation of (...)
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  37.  70
    Leone Gazziero (2012). The Latin “Third Man”. A Survey and Edition of Texts From the XIIIth Century. Cahiers de L’Institut du Moyen Age Grec Et Latin 81:11-93.
    Latin commentators came across the « Third Man » in Aristotle’s Sophistici elenchi. The way they dealt with the argument is a fair illustration of how they were both faithful to the text and innovative in their understanding of its most challenging issues. Besides providing a detailed survey of all manuscript sources, the introductory essay shows that Latin interpretation originates from a mistake in Boethius’ translation which radically transformed the argument. The edition makes available for the first time a considerable (...)
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  38.  18
    Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.
    We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of ${\square_{\omega_1, 2}}$ , i.e. Chang’s Conjecture is consistent with ${\square_{\omega_1, 2}}$.
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  39.  34
    Piers J. Hale (2013). Monkeys Into Men and Men Into Monkeys: Chance and Contingency in the Evolution of Man, Mind and Morals in Charles Kingsley's Water Babies. [REVIEW] Journal of the History of Biology 46 (4):551-597.
    The nineteenth century theologian, author and poet Charles Kingsley was a notable populariser of Darwinian evolution. He championed Darwin’s cause and that of honesty in science for more than a decade from 1859 to 1871. Kingsley’s interpretation of evolution shaped his theology, his politics and his views on race. The relationship between men and apes set the context for Kingsley’s consideration of these issues. Having defended Darwin for a decade in 1871 Kingsley was dismayed to read Darwin’s account of the (...)
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  40.  19
    Adam Drozdek (1992). Moral Dimension of Man and Artificial Intelligence. AI and Society 6 (3):271-280.
    Steady technological and economic progress gives science and the scientific method a distinguished position in today's culture. Therefore, there may be an impression that areas not belonging to science may hamper this progress of humanity. The views of Dean E. Wooldridge exemplify this position. The only hope is seen in the rational dimension of man in which there is no room for ethical considerations. This rational dimension is also the sole representation of man in the image created by artificial intelligence. (...)
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  41.  52
    Simon Bacon (2013). “We Can Rebuild Him!”: The Essentialisation of the Human/Cyborg Interface in the Twenty-First Century, or Whatever Happened to The Six Million Dollar Man? [REVIEW] AI and Society 28 (3):267-276.
    This paper aims to show how recent cinematic representations reveal a far more pessimistic and essentialised vision of Human/Cyborg hybridity in comparison with the more enunciative and optimistic ones seen at the end of the twentieth century. Donna Haraway’s still influential 1985 essay “A Cyborg Manifesto” saw the combination of the organic and the technological as offering new and exciting ways beyond the normalised culturally constructed categories of gender and identity formation. However, more recently critics see her later writings as (...)
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  42.  64
    Gerasimos Santas (2001). Plato's Criticism of the ``Democratic Man'' in the Republic. Journal of Ethics 5 (1):57-71.
    The article discusses two puzzles about Plato''s account of the democratic person: (1) unlike his account of the democratic city, his characterization of a democratic person is markedly incorrect. (2) His criticism of a person so characterized is criticism of a straw man. The article argues that the first puzzle is resolved if we see it as a result of Plato''s assumption that a democratic person is a person whose soul is isomorphic to a democratic constitution. Such a person has (...)
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  43.  18
    Rafael Ramón Guerrero (2002). El pensamiento griego en la lógica de Ibn Hazm: Su "Kitab al-taqrib". Anales Del Seminario de Historia de la Filosofía 19:27-38.
    El primer libro consagrado a la lógica escrito por un autor andalusí que se nos ha conservado es el Kitªb al-taqrÌb li-Êadd al-manðiq ("Aproximación a la definición de la lógica") del cordobés Ibn ¿azm (m.1063). En él, su autor pretende adecuar la lógica al lenguaje sencillo de los juristas. Aquí se señala cómo este importante escrito puede depender de la escuela lógica de Bagdad.
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  44.  41
    Robert T. Pennock (1995). Moral Darwinism: Ethical Evidence for the Descent of Man. [REVIEW] Biology and Philosophy 10 (3):287-307.
    Could an ethical theory ever play a substantial evidential role in a scientific argument for an empirical hypothesis? InThe Descent of Man, Darwin includes an extended discussion of the nature of human morality, and the ethical theory which he sketches is not simply developed as an interesting ramification of his theory of evolution, but is used as a key part of his evidence for human descent from animal ancestors. Darwin must rebut the argument that, because of our moral nature, humans (...)
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  45.  13
    Rafael Ramón Guerrero (1986). Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW] Anales Del Seminario de Historia de la Filosofía 6:143-154.
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  46.  13
    Zhongjiang Wang (2011). Ultimate Concern, Reflection of Civilization, and the Idea of “Man” in Yin Haiguang. Frontiers of Philosophy in China 6 (4):565-584.
    Yin Haiguang’s investigation and pursuit of the idea of “Man” reflect not merely a limited historical or parochial academic interest, but indeed address an ultimate concern of humanity which transcends any spatio-temporal limitations. In criticizing “modern man” for its faceless and non-self-identical figure, Yin Haiguang brings the conditions, purposes and noble values of humanity to light. His work has extraordinary significance for the highest aims of humanity and civilization.
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  47.  26
    Anna Dziedzic (2011). Stanisław Brzozowski on the Ideal of the Modern Man. Studies in East European Thought 63 (4):345-354.
    Stanisław Brzozowski formulated the ideal of modern man in the polemic with the contemporary man, who has ceased to believe in truth and moral values and is devoid of the will to act. For Brzozowski modernity involves the discovery of truth about the human condition: about man as an autonomous subject, a creator of values, who struggles with non-human reality. This truth was formulated in Kant’s idea of autonomy and in Marx’ idea of a collective conquest of the world of (...)
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  48.  12
    Rodica Albu (2010). C. S. Lewis, The Abolition of Man. Journal for the Study of Religions and Ideologies 5 (15):110-116.
    C. S. Lewis, The Abolition of Man HarperCollins Publishers, New York, 2001.
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  49.  8
    Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.
    The Chang-Łoś-Suszko theorem of first-order model theory characterizes universal-existential classes of models as just those elementary classes that are closed under unions of chains. This theorem can then be used to equate two model-theoretic closure conditions for elementary classes; namely unions of chains and existential substructures. In the present paper we prove a topological analogue and indicate some applications.
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  50.  4
    J. Z. Hubert (2005). Replacing Mythos by Logos: An Analysis of Conditions and Possibilities in the Light of Information-Thermodynamic Principles of Social Synergetic and of Their Normative Implications. Dialogue and Universalism 15 (1-2):93-104.
    Religions, ideologies try to give a complete vision of the world a vision containing both its origin, explanation and a “normative kit”: a collection of precepts and rules, which should regulate human activities and behavior. Their synergetic meaning is clear: if embraced by all they allow for development of strong synergetic effects on the social macro scales . These in turn may lead to creation of order and beauty, of intellectual, spiritual and moral development within men and in society. In (...)
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