Search results for 'Monism History' (try it on Scholar)

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  1. Todd H. Weir (ed.) (2012). Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan.
     
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  2.  64
    Paul Guyer (2014). Monism and Pluralism: The History of Aesthetics and the Philosophy of Architecture - Part I. Architecture Philosophy 1 (1):25-42.
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  3.  63
    Paul Guyer (2015). Monism and Pluralism: The History of Aesthetics and the Philosophy of Architecture. Architecture Philosophy 1 (2):231-245.
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  4. Georgiĭ Valentinovich Plekhanov (1972). The Development of the Monist View of History. Moscow,Progress Publishers.
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  5.  40
    Christopher D. Horvath (1997). Discussion: Phylogenetic Species Concept: Pluralism, Monism, and History. [REVIEW] Biology and Philosophy 12 (2):225-232.
    Species serve as both the basic units of macroevolutionary studies and as the basic units of taxonomic classification. In this paper I argue that the taxa identified as species by the Phylogenetic Species Concept (Mishler and Brandon 1987) are the units of biological organization most causally relevant to the evolutionary process but that such units exist at multiple levels within the hierarchy of any phylogenetic lineage. The PSC gives us no way of identifying one of these levels as the privileged (...)
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  6.  13
    Paul Guyer (2013). Monism and Pluralism in the History of Aesthetics. Journal of Aesthetics and Art Criticism 71 (2):133-143.
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  7. Ganeswar Misra (1986). Sources of Monism: Bradley and Śaṅkara. Anu Books.
  8.  75
    Uriah Kriegel (forthcoming). Brentano's Latter-Day Monism. In U. Kriegel (ed.), Routledge Handbook of Brentano and the Brentano School. Routledge
    According to “existence monism,” there is only one concrete particular, the cosmos as a whole (Horgan and Potrč 2000, 2008). According to “priority monism,” there are many concrete particulars, but all are ontologically dependent upon the cosmos as a whole, which accordingly is the only fundamental concrete particular (Schaffer 2010a, 2010b). In essence, the difference between them is that existence monism does not recognize any parts of the cosmos, whereas priority monism does – it just insists (...)
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  9.  2
    Steindór J. Erlingsson (2002). From Haeckelian Monist to Anti-Haeckelian Vitalist: The Transformation of the Icelandic Naturalist Thorvaldur Thoroddsen (1855-1921). [REVIEW] Journal of the History of Biology 35 (3):443 - 470.
    Iceland has not been known as a contributor to the history of science. This small nation in the North-Atlantic has only in recent decades made its mark on international science. But the Icelandic naturalist Thorvaldur Thoroddsen (1855-1921) is an exception to this generalisation, for he was well known at the turn of the 20th century in Europe and America for his research on the geography and geology of Iceland. Though Thoroddsen's contribution to these sciences is of great interest there (...)
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  10. Heiner Fangerau (2012). Monism, Racial Hygiene, and National Socialism. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
     
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  11.  22
    Eric Schliesser (2011). Newton's Substance Monism, Distant Action, and the Nature of Newton's Empiricism: Discussion of H. Kochiras “Gravity and Newton's Substance Counting Problem”. Studies in History and Philosophy of Science Part A 42 (1):160-166.
    This paper is a critical response to Hylarie Kochiras’ “Gravity and Newton’s substance counting problem,” Studies in History and Philosophy of Science 40 267–280. First, the paper argues that Kochiras conflates substances and beings; it proceeds to show that Newton is a substance monist. The paper argues that on methodological grounds Newton has adequate resources to respond to the metaphysical problems diagnosed by Kochiras. Second, the paper argues against the claim that Newton is committed to two speculative doctrines attributed (...)
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  12. Klaus Müller (2006). Streit Um Gott: Politik, Poetik Und Philosophie Im Ringen Um Das Wahre Gottesbild. Verlag F. Pustet.
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  13.  17
    Max Siegel (2016). Priority Monism Is Contingent. Thought: A Journal of Philosophy 5 (1):23-32.
    This paper raises a challenge to Jonathan Schaffer's priority monism. I contend that monism may be true at the actual world but fail to hold as a matter of metaphysical necessity, contrary to Schaffer's view that monism, if true, is necessarily true. My argument challenges Schaffer for his reliance on contingent physical truths in an argument for a metaphysically necessary conclusion. A counterexample in which the actual laws of physics hold but the physical history of the (...)
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    I. Grattan-Guinness (2011). Omnipresence, Multipresence and Ubiquity: Kinds of Generality in and Around Mathematics and Logics. [REVIEW] Logica Universalis 5 (1):21-73.
    A prized property of theories of all kinds is that of generality, of applicability or least relevance to a wide range of circumstances and situations. The purpose of this article is to present a pair of distinctions that suggest that three kinds of generality are to be found in mathematics and logics, not only at some particular period but especially in developments that take place over time: ‘omnipresent’ and ‘multipresent’ theories, and ‘ubiquitous’ notions that form dependent parts, or moments, of (...)
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  15. Cian O'Driscoll (2009). Hedgehog or Fox? An Essay on James Turner Johnson's View of History. Journal of Military Ethics 8 (3):165-178.
    Drawing on Isaiah Berlin's celebrated essay on Tolstoy, this paper poses the question should James Turner Johnson be deemed a hedgehog or a fox? That is, it considers whether Johnson should be regarded as a monist (hedgehog) or a pluralist (fox) in his contribution to the just war tradition. It contends that his commitment to history, while superficially indicative of a hedgehog, serves to conceal a deep-lying pluralism ? or at least the possibility of such ? in his views (...)
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  16.  37
    John Dunn (1968). The Identity of the History of Ideas. Philosophy 43 (164):85 - 104.
    Two types of criticism are frequently levelled at the history of ideas in general and the history of political theory in particular. The first is very much that of historians practising in other fields; that it is written as a saga in which all the great deeds are done by entities which could not, in principle, do anything. In it, Science is always wrestling with Theology, Empiricism with Rationalism, monism with dualism, evolution with the Great Chain of (...)
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  17. Paul Ziche (2012). Monist Philosophy of Science : Between Worldview and Scientific Meta-Reflection. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
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  18. Peter J. Bowler (2012). Monism in Britain : Biologists and the Rationalist Press Association. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
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  19. Sander Gliboff (2012). Monism and Morphology at the Turn of the Twentieth Century. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
     
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  20. Frederick Gregory (2012). Proto-Monism in German Philosophy, Theology, and Science, 1800 to 1845. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
     
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  21. Tracie Matysik (2012). Spinozist Monism : Perspectives From Within and Without the Monist Movement. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
     
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  22. Nicolaas Rupke (2012). Alexander von Humboldt and Monism. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
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  23. Todd H. Weir (2012). The Riddles of Monism: An Introductory Essay. In Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
     
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  24.  91
    Norbert M. Samuelson (2011). Reflections on the Distinctness of Judaism and the Sciences. Zygon 46 (2):396-412.
    Abstract. The object of this essay is to explain what there is about discussions of Judaism and the sciences that is distinctive from discussions about religion in general and the sciences. The description draws primarily but not exclusively from recent meetings of the Judaism, Medicine, and Science Group in Tempe, Arizona. The author's Jewish Faith and Modern Science, together with a selective bibliography of writings in this subfield, are used to generate a list of science issues—focused around the religious doctrines (...)
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  25.  32
    Joanne A. Wood (1994). Lighthouse Bodies: The Neutral Monism of Virginia Woolf and Bertrand Russell. Journal of the History of Ideas 55 (3):483-502.
  26. Thomas Möllenbeck (ed.) (2009). Geist - Natur: Schöpfung Zwischen Monismus Und Dualismus. Aschendorff.
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  27.  10
    Karim J. Gherab-Martin (2013). From Structuralism to Neutral Monism in Arthur S. Eddington's Philosophy of Physics. Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 44 (4):500-512.
    Arthur S. Eddington is remembered as one of the best astrophysicists and popularizers of physics in the twentieth century. Nevertheless, his stimulating speculations in philosophy produced serious disputes among philosophers of his time, his philosophy remaining linked to idealism and mysticism. This paper shows this label to be misleading and argues for the identification of Eddington's philosophy with a kind of neutral monism regained from Bertrand Russell and influenced by the Gestalt psychology. The concept of (...)
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  28.  1
    James Thompson (2012). Democracy, Monism and the Common Good: Rethinking William Clarke's Political Religion. History of European Ideas 38 (2):233-247.
    Summary This article re-examines the political thought of the neglected Fabian essayist and radical journalist William Clarke. Historians have differed over the relative importance of socialism and liberalism in Clarke's political thought. The argument is made here that the key to Clarke's thought lies in his moralised conception of democracy, rooted in his monist ontology. The further deepening of democracy was threatened for Clarke by developments in monopolistic capitalism and the related emergence of a new imperialism. Clarke's understanding of democracy, (...)
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  29.  45
    Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging (...)
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  30.  83
    Michael Friedman (2010). A Post-Kuhnian Approach to the History and Philosophy of Science. The Monist 93 (4):497-517.
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  31.  26
    Mostyn W. Jones (forthcoming). Review of Erik Banks: Realistic Empiricism (2014). [REVIEW] Journal of Consciousness Studies.
    Erik Banks does several things in this slender yet substantial book on realistic empiricism (aka neutral monism). First, he encapsulates the main ideas of this tradition. While he goes into greater depth on some of these ideas than other introductions do, these pages are still accessible to nonspecialists. Second, he traces the the history of this tradition through the Austrian scientist, Ernst Mach, the American psychologist, William James, the British philosopher, Bertrand Russell, and others. These four chapters are (...)
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  32.  26
    Seymour Guy Martin (1926). History of Philosophy. The Monist 36 (4):678-699.
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  33.  3
    Iva Apostolova (2015). The Realistic Empiricism of Mach, James, and Russell: Neutral Monism Reconceived by Erik C. Banks. Journal of the History of Philosophy 53 (4):791-792.
  34.  19
    Paul Carus (1901). Kant's Significance in the History of Philosophy. The Monist 12 (1):80-104.
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  35.  16
    Daisetz Teitaro Suzuki (1907). A Brief History of Early Chinese Philosophy. Part I. The Monist 17 (3):415-450.
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  36.  20
    Gyula Klima (2007). Thomistic “Monism” Vs. Cartesian “Dualism”. Logical Analysis and History of Philosophy 10:92-112.
    This paper contrasts the Thomistic and Cartesian interpretations of what the substantial unity of the body and mind can consist in. A detailed discussion of the Thomistic account of the substantial unity of body and soul identifies especially those principles of the presupposed hylomorphist metaphysical background of this account that Descartes abandoned. After arguing for the consistency of the Thomistic view, briefly outlines how certain developments in late-medieval scholasticism prepared the way for the abandonment of precisely these principles. Finally, the (...)
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  37.  56
    Martial Gueroult (1969). The History of Philosophy as a Philosophical Problem. The Monist 53 (4):563-587.
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  38.  13
    Margaret W. Landes (1920). Richard Burthogge, His Life and His Place in the History of Philosophy. The Monist 30 (2):253-266.
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    Dudley Shapere (1977). What Can the Theory of Knowledge Learn From the History of Knowledge? The Monist 60 (4):488-508.
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  40.  11
    James A. Craig (1901). The Earliest Chapter of History. The Monist 11 (4):481-499.
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  41.  24
    Daisetz Teitaro Suzuki (1908). A Brief History of Early Chinese Philosophy, Part III. The Monist 18 (4):481-509.
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  42.  12
    Richard Garbe (1894). Outlines of a History of Indian Philosophy. The Monist 4 (4):580-598.
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  43.  22
    Herman Tennessen (1969). History is Science. The Monist 53 (1):116-133.
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  44.  25
    Mark A. Kulstad (1996). Spinoza's Demonstration of Monism: A New Line of Defense. History of Philosophy Quarterly 13 (3):299 - 316.
  45.  11
    C. O. Weber (1927). The Reality of Time and the Autonomy of History. The Monist 37 (4):521-540.
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    Charles C. Torrey (1915). A New Era in the History of the “Apocrypha”. The Monist 25 (2):286-294.
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  47.  13
    Wilhelm Obers Focke (1913). History of Plant Hybrids. The Monist 23 (3):396-416.
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    Noël Carroll (1990). Interpretation, History and Narrative. The Monist 73 (2):134-166.
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  49.  10
    C. Delisle Burns (1922). History and Philosophy. The Monist 32 (3):355-363.
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  50.  11
    Teitaro Suzuki (1901). Prof. Giles's "History of Chinese Literature". The Monist 12 (1):116-122.
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