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

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  1. John Herman Randall (1959). Nature and Historical Experience: Essays in Naturalism and in the Theory of History. Journal of Philosophy 56 (2):72-76.
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  2.  20
    David O. Brink (2014). Aristotelian Naturalism and the History of Ethics. Journal of the History of Philosophy 52 (4):813-833.
    terence irwin’s monumental three-volume The Development of Ethics is a masterful reconstruction and assessment of figures, traditions, and ideas in the history of ethics in the Western tradition from Socrates through John Rawls.1, 2 The three volumes weigh in at over 11 pounds and span 96 substantial chapters and over 2,700 densely formatted pages (large pages, small margins, and small font). The Development of Ethics covers not only familiar figures, such as Plato, Aristotle, the Stoics, Aquinas, Hobbes, Locke, Hutcheson, (...)
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  3.  66
    Christopher H. Pearson (2010). Methodological Naturalism, Intelligent Design, and Lessons From the History of Embryology. Philo 13 (1):67-79.
    Intelligent Design proponents consistently deny that science is rightfully governed by the norm of methodological naturalism—that independent of one’s actual metaphysical commitments regarding the natural/supernatural, a scientist, qua scientist, must behave as if the world is constituted by the natural, material world. This essay works to develop more fully a pragmatic justification for methodological naturalism, one that focuses on a number of key elements found in 17th and 18th century embryology.
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  4.  6
    Demian Wheeler (2013). Big History and the Size of God: Holistic Historicism as a Pathway to Religious Naturalism. American Journal of Theology and Philosophy 34 (3):226-247.
    A great irony abounds in much of the current literature on historicism.1 As William Dean began to detect over two decades ago, a good majority of historicists, although placing an ontological and epistemological premium on historicity, promulgates a historicism that ignores most of history, the history of nature. In particular, today’s historicist theologies, especially those of the postmodern and postliberal variety, are so fixated on human histories—and, even more narrowly, on the socially, linguistically, and narrativally constituted particularities of (...)
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  5. W. H. Brock (1977). Essay Review: A Taste for Naturalists: The Naturalist in Britain. A Social History. History of Science 15 (4):287-294.
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  6. W. H. Brock (1977). The Naturalist in Britain. A Social History by David Elliston Allen. History of Science 15:287-294.
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  7. Jean-Baptiste Gouyon (2012). Michael H. Graham, Joan Parker and Paul K. Dayton , The Essential Naturalist: Timeless Readings in Natural History. Chicago and London: The University of Chicago Press, 2011. Pp. Xiii+534. ISBN 978-0226-30570-7. $39.00. [REVIEW] British Journal for the History of Science 45 (3):451-453.
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  8. Bernard Lightman (forthcoming). The “History” of Victorian Scientific Naturalism: Huxley, Spencer and the “End” of Natural History. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences.
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  9. Charlotte Sleigh (2001). Paul Lawrence Farber, Finding Order in Nature: The Naturalist Tradition From Linnaeus to E. O. Wilson. Johns Hopkins Introductory Studies in the History of Science. Baltimore and London: Johns Hopkins University Press, 2000. Pp. X+136. ISBN 0-8018-6390-2. £12·50. [REVIEW] British Journal for the History of Science 34 (4).
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  10. Dm Armstrong & G. Bar-Elli (1988). Can a Naturalist Believe in Universals? In Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:103-122.
     
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  11.  9
    George Boas (1959). Nature and Historical Experience: Essays in Naturalism and in the Theory of History. [REVIEW] Journal of Philosophy 56 (2):72-76.
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  12. Eric Aoki, Greg Dickinson & Brian L. Ott (2010). The Master Naturalist Imagined : Directed Movement and Simulations at the Draper Museum of Natural History. In Greg Dickinson, Carole Blair & Brian L. Ott (eds.), Places of Public Memory: The Rhetoric of Museums and Memorials. University of Alabama Press
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  13.  6
    Kazimierz Ochocki & Lech Petrowicz (1975). Humanism and Naturalism in the History of Marxist Philosophy. Dialectics and Humanism 2 (1):31-48.
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  14.  3
    Brita Brenna (2011). Clergymen Abiding in the Fields: The Making of the Naturalist Observer in Eighteenth-Century Norwegian Natural History. Science in Context 24 (2):143-166.
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  15. Erika Giuliani (2011). Florike Egmond; Paul Hoftijzer; Robert Visser .Carolus Clusius in a New Context: Towards a Cultural History of a Renaissance Naturalist. Vi + 349 Pp., Illus., Index. Chicago/London: University of Chicago Press, 2008. $75. [REVIEW] Isis 102 (1):159-160.
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  16. A. L. Jaume (2013). From Natural History to History. The Scope and Limits of Evolutionary Epistemology and Teleosemantics as Naturalist Research Programs. Ludus Vitalis 21 (39).
     
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  17. Yasuhiko Tomida (1998). Quinean Naturalism and Modern History of Philosophy. Annals of the Japan Association for Philosophy of Science 9 (3):137-144.
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  18.  10
    M. Jamie Ferreira (1986). Scepticism and Reasonable Doubt: The British Naturalist Tradition in Wilkins, Hume, Reid and Newman. Oxford University Press.
    Charting the development of the British tradition of naturalism from the 17th to the 19th century, this book provides fascinating insight into a wide range of thinkers, both Catholic and Protestant, who explored the themes of proof, practice, and the role of common sense. Reappraising what these thinkers can teach us about the relations between belief, action, and skepticism, Ferreira contributes to the philosophical study of naturalist replies to skepticism, as well as to a deeper appreciation of this particular (...)
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  19. Serge Grigoriev (2012). Dewey: A Pragmatist View of History. Journal of the Philosophy of History 6 (2):173-194.
    Despite the centrality of the idea of history to Dewey's overall philosophical outlook, his brief treatment of philosophical issues in history has never attracted much attention, partly because of the dearth of the available material. Nonetheless, as argued in this essay, what we do have provides for the outlines of a comprehensive pragmatist view of history distinguished by an emphasis on methodological pluralism and a principled opposition to thinking of historical knowledge in correspondence terms. The key conceptions (...)
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  20.  50
    John H. Zammito (2008). Kant's "Naturalistic" History of Mankind? Some Reservations. Journal of the Philosophy of History 2 (1):29-62.
    Among many important claims, Allen Wood in Kant's Ethical ought proposes that Kant's philosophy of history can be grasped as a "naturalist" approach, grounding human nature in biology. I suggest some reservations. First, I question Kant's conception of biology as (a still emergent) science. Second, I question Kant's extension of his notion of "natural predisposition" to reason and freedom. Third, I question the naturalism of Kant's philosophy of history by suggesting the excessive role providence must play in (...)
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  21.  4
    A. L. Feeney & P. William Hughes (2015). Christian J. Emden, Nietzsche’s Naturalism: Philosophy and the Life Sciences in the Nineteenth Century. Reviewed By. Philosophy in Review 35 (5):252-255.
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  22.  62
    Thomas Ryckman (2011). What Does History Matter to Philosophy of Physics? Journal of the Philosophy of History 5 (3):496-512.
    Naturalized metaphysics remains a default presupposition of much contemporary philosophy of physics. As metaphysics is supposed to be about the general structure of reality, so a naturalized metaphysics draws upon our best physical theories: Assuming the truth of such a theory, it attempts to answer the “foundational question par excellence “, “how could the world possibly be the way this theory says it is?“ It is argued that attention to historical detail in the development and formulation of physical theories serves (...)
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  23.  21
    Salman H. Bashier (2011). The Story of Islamic Philosophy: Ibn Tufayl, Ibn Al-'Arabi, and Others on the Limit Between Naturalism and Traditionalism. State University of New York Press.
    Offers a new interpretation of medieval Islamic philosophy, one informed by Platonic mysticism.
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  24. Samuel Schindler (2013). The Kuhnian Mode of HPS. Synthese 190 (18):4137-4154.
    In this article I argue that a methodological challenge to an integrated history and philosophy of science approach put forth by Ronald Giere almost forty years ago can be met by what I call the Kuhnian mode of History and Philosophy of Science (HPS). Although in the Kuhnian mode of HPS norms about science are motivated by historical facts about scientific practice, the justifiers of the constructed norms are not historical facts. The Kuhnian mode of HPS therefore evades (...)
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  25. Paul Redding (2013). The Necessity of History for Philosophy – Even Analytic Philosophy. Journal of the Philosophy of History 7 (3):299-325.
    Analytic philosophers are often said to be indifferent or even hostile to the history of philosophy – that is, not to the idea of history of philosophy as such, but regarded as a species of the genus philosophy rather than the genus history. Here it is argued that such an attitude is actually inconsistent with approaches within the philosophies of mind that are typical within analytic philosophy. It is suggested that the common “argument rather than pedigree” claim (...)
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  26. Serge Grigoriev (2008). Continuity of the Rational: Naturalism and Historical Understanding in Collingwood. Journal of the Philosophy of History 2 (2):119-137.
    It is sometimes suggested that Collingwood's philosophy of history is decidedly anti-naturalist and argues for a complete separation between history and the natural sciences. The purpose of this paper is to examine this suggestion and to argue that Collingwood's conception of the relationship between history and natural sciences is much more subtle and nuanced than such a view would allow for. In fact, there is little in Collingwood to offend contemporary naturalistic sensibilities reasonably construed. The impression that (...)
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  27. Eric S. Nelson (2013). Naturalism and Anti-Naturalism in Nietzsche. Archives of the History of Philosophy and of Social Thought 58:213-227.
    Nietzsche has been associated with naturalism due to his arguments that morality, religion, metaphysics, and consciousness are products of natural biological organisms and ultimately natural phenomena. The subject and its mental life are only comprehensible in relation to natural desires, drives, impulses, and instincts. I argue that such typical natu-ralizing tendencies do not exhaust Nietzsche’s project, since they occur in the context of his critique of “nature” and metaphysical, speculative, and scientific naturalisms. Nie-tzsche challenges otherworldly projections of this-worldly beings, (...)
     
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  28. Massimo Pigliucci (2013). On Naturalism. Philosophy Now 96 (96):47-47.
    The term ‘naturalism’ has a long and complex history in modern philosophy. W.V.O. Quine famously advocated what has come to be known as a ‘naturalistic turn’ for philosophy as a discipline, meaning that philosophical thought should become continuous with the natural sciences – even claiming that epistemology (theory of knowledge) is nothing but applied psychology.
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  29. Maarten Boudry, Stefaan Blancke & Johan Braeckman (2010). How Not to Attack Intelligent Design Creationism: Philosophical Misconceptions About Methodological Naturalism. [REVIEW] Foundations of Science 15 (3):227-244.
    In recent controversies about Intelligent Design Creationism (IDC), the principle of methodological naturalism (MN) has played an important role. In this paper, an often neglected distinction is made between two different conceptions of MN, each with its respective rationale and with a different view on the proper role of MN in science. According to one popular conception, MN is a self-imposed or intrinsic limitation of science, which means that science is simply not equipped to deal with claims of the (...)
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  30. Gregory W. Dawes (2011). In Defense of Naturalism. International Journal for Philosophy of Religion 70 (1):3-25.
    History and the modern sciences are characterized by what is sometimes called a methodological naturalism that disregards talk of divine agency. Some religious thinkers argue that this reflects a dogmatic materialism: a non-negotiable and a priori commitment to a materialist metaphysics. In response to this charge, I make a sharp distinction between procedural requirements and metaphysical commitments. The procedural requirement of history and the sciences—that proposed explanations appeal to publicly-accessible bodies of evidence—is non-negotiable, but has no metaphysical (...)
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  31. Catherine Kendig (2013). Integrating History and Philosophy of the Life Sciences in Practice to Enhance Science Education: Swammerdam's Historia Insectorum Generalis and the Case of the Water Flea. Science and Education 22 (8):1939-1961.
    Hasok Chang (Science & Education 20:317–341, 2011) shows how the recovery of past experimental knowledge, the physical replication of historical experiments, and the extension of recovered knowledge can increase scientific understanding. These activities can also play an important role in both science and history and philosophy of science education. In this paper I describe the implementation of an integrated learning project that I initiated, organized, and structured to complement a course in history and philosophy of the life sciences (...)
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  32.  11
    Taner Edis (2006). Science and Nonbelief. Greenwood Press.
    Provides an overview of the complex history of the secular tradition of science and its interactions with religions and spiritual traditions.
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  33.  26
    Joseph Shieber (2012). A Partial Defense of Intuition on Naturalist Grounds. Synthese 187 (2):321-341.
    The debate concerning the role of intuitions in philosophy has been characterized by a fundamental disagreement between two main camps. The first, the autonomists, hold that, due to the use in philosophical investigation of appeals to intuition, most of the central questions of philosophy can in principle be answered by philosophical investigation and argument without relying on the sciences. The second, the naturalists, deny the possibility of a priori knowledge and are skeptical of the role of intuition in providing evidence (...)
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  34.  61
    Havi Carel & Darian Meacham (2013). Phenomenology and Naturalism: Editors' Introduction. Royal Institute of Philosophy Supplement 72:1-21.
    This is the editors' introduction to an edited volume devoted to the relation between phenomenology and naturalism across several philosophical domains, including: epistemology, metaphysics, history of philosophy, and philosophy of science and ethics.
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  35.  48
    Walter J. Bock (1994). Ernst Mayr, Naturalist: His Contributions to Systematics and Evolution. [REVIEW] Biology and Philosophy 9 (3):267-327.
    Ernst Mayr''s scientific career continues strongly 70 years after he published his first scientific paper in 1923. He is primarily a naturalist and ornithologist which has influenced his basic approach in science and later in philosophy and history of science. Mayr studied at the Natural History Museum in Berlin with Professor E. Stresemann, a leader in the most progressive school of avian systematics of the time. The contracts gained through Stresemann were central to Mayr''s participation in a three (...)
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  36.  22
    David Summers (1987). The Judgment of Sense: Renaissance Naturalism and the Rise of Aesthestics. Cambridge University Press.
    'ith the rise of naturalism in the art of the late Middle Ages and the Renaissance there developed an extensive and diverse literature about art which helped to explain, justify, and shape its new aims. In this book, David Summers provides an original investigation of the philosophical and psychological notions invoked in this new theory and criticism. From a thorough examination of the sources, he shows how the medieval language of mental discourse derived from an understanding of classical thought. (...)
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  37.  26
    Kurt Mosser (2011). Naturalism and the Surreptitious Embrace of Necessity. Metaphilosophy 42 (1-2):17-32.
    Abstract: In this article, two philosophical positions that structure distinct approaches in the history of metaphysics and epistemology are briefly characterized and contrasted. While one view, “naturalism,” rejects an a priori commitment to necessity, the other view, “transcendentalism,” insists on that commitment. It is shown that at the level of the fundamentals of thought, judgment, and reason, the dispute dissolves, and the naturalists' employment of “necessity for all practical purposes” is at best only nominally distinct from the transcendentalists' (...)
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  38.  14
    Alexis Papazoglou (2012). Philosophy, Its Pitfalls, Some Rescue Plans, and Their Complications. Metaphilosophy 43 (1-2):2-19.
    This article offers the motivation for organising a conference on philosophy as it is practised across several faculties and departments at the University of Cambridge. It also offers an overview of the main themes that emerge in the essays collected in this issue of Metaphilosophy, which derive from the aforementioned conference. In particular it focuses on the risk of scholasticism and dogmatism that philosophy faces when it divorces itself from its own history, other disciplines, and real life. It then (...)
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  39.  20
    Michael Ruse (1995). Evolutionary Naturalism: Selected Essays. Routledge.
    Evolutionary Naturalism is a collection of interconnected essays on the history and philosopy of evolutionary biology written by the influential Canadian philosopher, Michael Ruse. In this book, he argues that the time has arrived to take philosophy out of the hands of the academic theorists and to fully embrace the findings and consequences of the modern sciences. These clearly written essays cover a broad range of key topics in the philosophy of science. Michael Ruse discusses several issues in (...)
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  40.  53
    Brad S. Gregory (2008). No Room for God? History, Science, Metaphysics, and the Study of Religion. History and Theory 47 (4):495 - 519.
    Intellectual history, philosophy, and science’s own self-understanding undermine the claim that science entails or need even tend toward atheism. By definition a radically transcendent creator-God is inaccessible to empirical investigation. Denials of the possibility or actual occurrence of miracles depend not on science itself, but on naturalist assumptions that derive originally from a univocal metaphysics with its historical roots in medieval nominalism, which in turn have deeply influenced philosophy and science since the seventeenth century. The metaphysical postulate of (...) and its correlative empiricist epistemology constitute methodological self-limitations of science -- only an unjustified move from postulate to assertion permits ideological scientism and atheism. It is entirely possible that religious claims consistent with the empirical findings of the natural and social sciences might be true. Therefore, historians of religion not only need not assume that atheism i. (shrink)
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  41.  66
    Iris Van der Tuin (2013). Non-Reductive Continental Naturalism in the Contemporary Humanities Working with Hélène Metzger's Philosophical Reflections. History of the Human Sciences 26 (2):88-105.
    This article engages with the philosophical reflections of the French historian of science Hélène Metzger (1886–1944) in order to develop a vocabulary for understanding the rise of non-reductive Continental naturalism in the contemporary humanities. The bibliography of current naturalist approaches in the arts and the human sciences is still in the making, but it is altogether clear that the trend is not scientist or historicist or relativist. This epistemological diagnosis refers us to Metzger, who found herself surrounded with the (...)
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  42.  20
    Brad S. Gregory (2006). The Other Confessional History: On Secular Bias in the Study of Religion. History and Theory 45 (4):132–149.
    The rejection of confessional commitments in the study of religion in favor of social-scientific or humanistic theories of religion has produced not unbiased accounts, but reductionist explanations of religious belief and practice with embedded secular biases that preclude the understanding of religious believer-practitioners. These biases derive from assumptions of undemonstrable, dogmatic, metaphysical naturalism or its functional equivalent, an epistemological skepticism about all truth claims of revealed religions. Because such assumptions are so widespread among scholars today, they are not often (...)
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  43.  7
    Evelleen Richards (1989). The "Moral Anatomy" of Robert Knox: The Interplay Between Biological and Social Thought in Victorian Scientific Naturalism. [REVIEW] Journal of the History of Biology 22 (3):373 - 436.
    Historians are now generally agreed that the Darwinian recognition and institutionalization of the polygenist position was more than merely nominal.194 Wallace, Vogt, and Huxley had led the way, and we may add Galton (1869) to the list of those leading Darwinians who incorporated a good deal of polygenist thinking into their interpretions of human history and racial differences.195 Eventually “Mr. Darwin himself,” as Hunt had suggested he might, consolidated the Darwinian endorsement of many features of polygenism. Darwin's Descent of (...)
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  44.  67
    Alexander Bird (2004). Kuhn, Naturalism and the Positivist Legacy. Studies in History and Philosophy of Science 35 (2):337-56.
    I defend against criticism the following claims concening Thomas Kuhn: (i) there is a strong naturalist streak in The structure of scientific revolutions, whereby Kuhn used the results of a posteriori enquiry in addressing philosophical questions; (ii) as Kuhn's career as a philosopher of science developed he tended to drop the naturalistic elements and to replace them with more traditionally philosophical a prior approaches; (iii) at the same there is a significant residue of positivist thought in Kuhm, which Kuhn did (...)
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  45.  45
    Peter Millican (2011). The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion. [REVIEW] British Journal for the History of Philosophy 19 (2):348-353.
    (2011). The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion. British Journal for the History of Philosophy: Vol. 19, No. 2, pp. 348-353.
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  46.  5
    Victoria Carroll (2004). The Natural History of Visiting: Responses to Charles Waterton and Walton Hall. Studies in History and Philosophy of Science Part C 35 (1):31-64.
    Natural history collections are typically studied in terms of how they were formed rather than how they were received. This gives us only half the picture. Visiting accounts can increase our historical understanding of collections because they can tell us how people in the past understood them. This essay examines the responses of visitors to Walton Hall in West Yorkshire, home of the traveller-naturalist Charles Waterton and his famous taxidermic collection. Waterton’s specimens were not interpreted in isolation. Firstly, they (...)
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  47.  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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  48. L. J. (2003). From Natural History to Political Economy: The Enlightened Mission of Domenico Vandelli in Late Eighteenth-Century Portugal. Studies in History and Philosophy of Science Part A 34 (4):781-803.
    This article presents the main features of the work of Domenico Vandelli (1735-1816), an Italian-born man of science who lived a large part of his life in Portugal. Vandelli's scientific interests as a naturalist paved the way to his activities as a reformer and adviser on economic and financial issues. The topics covered in his writings are similar to those discussed by Linnaeus, with whom Vandelli corresponded. They clearly reveal that the scientific preparation indispensable for a better knowledge of natural (...)
     
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  49.  5
    Chris Hurl (2011). Urine Trouble: A Social History of Bedwetting and its Regulation. History of the Human Sciences 24 (2):48-64.
    Bedwetting has confounded the presumed boundaries of the human body, existing in a fluid space, between the normal and pathological. Its treatment has demanded the application of a wide array of different technologies, each based on a distinct conception of the relationship between the body and personality, human organs and personal conduct. In tracing the social history of bedwetting and its regulation, this article examines the ontological assumptions underpinning the treatment of bedwetting and how they have changed over the (...)
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  50.  7
    José Luís Cardoso (2003). From Natural History to Political Economy: The Enlightened Mission of Domenico Vandelli in Late Eighteenth-Century Portugal. Studies in History and Philosophy of Science Part A 34 (4):781-803.
    This article presents the main features of the work of Domenico Vandelli , an Italian-born man of science who lived a large part of his life in Portugal. Vandelli’s scientific interests as a naturalist paved the way to his activities as a reformer and adviser on economic and financial issues. The topics covered in his writings are similar to those discussed by Linnaeus, with whom Vandelli corresponded. They clearly reveal that the scientific preparation indispensable for a better knowledge of natural (...)
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