Search results for 'Objectivation' (try it on Scholar)

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  1. Thomas Natsoulas (1998). The Case for Intrinsic Theory: III. Intrinsic Inner Awareness and the Problem of Straightforward Objectivation. Journal of Mind and Behavior 19 (1):1-19.score: 21.0
     
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  2. Łukasz Kosowski (2012). The Structure of Noema in the Process of Objectivation. Husserl Studies 28 (2):143-160.score: 18.0
    The subject of the present work is noema and its structure in various stages of the objectivating process. Despite its great importance, this issue has never been adequately explained, neither by Husserl nor by his followers. The main objective is to provide the theory that would describe the structure of noema and its function without simplifying the case or appealing to non-phenomenological data. This has been achieved by way of analysis divided into four sections. The first provides an overview of (...)
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  3. Paul Chauchard (1957). Intériorité Et Objectivation du Subjectif En Neurophysiologie. Acta Biotheoretica 12 (3).score: 15.0
    The problem of inferiority, of subjectivity, of conscience, is not only a metaphysical or psychological problem; it is susceptible to objective scientific study at the neurophysiological level. This study must not stop, however, at an analysis of cerebral function but must also recognize that conscience results from the self-being of the individual at himself in certain structures of his brain and that a cerebral process is or is not conscious according to whether or not it is integrated into the structure (...)
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  4. Gary Backhaus (2003). The Looking-Glass Self: Self-Objectivation Through the Garden. Analecta Husserliana 78:181-218.score: 15.0
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  5. A. S. Bogomolov (1975). Objectivation, Values and Sociological Knowledge. Dialectics and Humanism 2 (1):163-167.score: 15.0
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  6. Sergio Lessa (1992). Lukacs: Labour, Objectivation, Alienation. Trans/Form/Ação 15:39-51.score: 15.0
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  7. Marie-Genevieve Pinsart (2002). L'être déhiscent de l'humain - L'expérimentation sur l'être humain. De la nécessité de la recherche au rejet de l'objectivation médicale. Revue Philosophique De Louvain 100 (3):466-499.score: 15.0
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  8. Ms Schmid (1999). Marginalization or Objectivation: German Gender Asymmetry Revisited. Communication and Cognition. Monographies 32 (3-4):189-200.score: 15.0
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  9. Dominique Vermersch (2008). De l'Objectivation Scientifique à la Recherche Finalisée : Quels Enjeux Éthiques ? Natures Sciences Sociétés 16 (2):159-164.score: 15.0
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  10. Wing-Chung Ho (2008). Understanding the Subjective Point of View: Methodological Implications of the Schutz-Parsons Debate. [REVIEW] Human Studies 31 (4):383 - 397.score: 7.0
    The bone of contention that divides Alfred Schutz and Talcott Parsons in their 1940–1941 debate is that Schutz acknowledges an ontological break between the commonsense and scientific worlds whereas Parsons only considers it “a matter of refinement.” Schutz’s ontological distancing that disconnects the “world of consociates” where social reality is directly experienced in face-to-face contacts, and the “world of contemporaries” where the Other is experienced in terms of “types” has been crucial to social scientists. Implicated in the break is that (...)
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  11. Käthe Schneider (2012). The Subject-Object Transformations and 'Bildung'. Educational Philosophy and Theory 44 (3):302-311.score: 6.0
    Bildung, a German pedagogical term with the sense of ‘educating oneself’, refers to some of the most complex human activities. It is constitutive for human existence, because it is related to the characteristic of meaning. Because of the great relevance of Bildung for people, education is essential for furthering it. The two purposes of this contribution are: i. to examine the structure of one main process component of Bildung, namely the process of designing an image (Bild) of the changes to (...)
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  12. Piama Gajdenko (1994). The Problem of Freedom in Nicolai Berdjaev's Existential Philosophy. Studies in East European Thought 46 (3):153 - 185.score: 6.0
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  13. Noemí Pizarroso (2008). La psychologie historique vue par la psychologie expérimentale : Analyse d'une rencontre manquée. Revue d'Histoire des Sciences 2:399-434.score: 6.0
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  14. Miklos Vetö (2002). Satisfaction et décision : approches de la notion whiteheadienne de l'individu. Archives de Philosophie 3:479-502.score: 6.0
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  15. Zina Giannopoulou (2009). Objectivizing Protagorean Relativism. Ancient Philosophy 29 (1):67-88.score: 5.0
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  16. V. Zatka (1990). On Husserl's Theory of the Constitution of Objectiving Meaning (in Czechoslovakian). Filosoficky Casopis (3):333-345.score: 5.0
    This study offers a critical analysis of Husserl's theory of meaning. The author commences by delineating the position and function of Husserl's meaning theory in the sum total of his phenomenological philosophy. He goes on to demonstrate that this theory was conceived as an integral component of Husserl's theory of knowledge. (edited).
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  17. M. Francioni (2002). Philosophical Subjectivization and Scientific Objectivization of Time. Filosofia 53 (1-2):99-99.score: 5.0
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  18. Ralph Norman Haber (1983). Can Information Be Objectivized? Behavioral and Brain Sciences 6 (1):70.score: 5.0
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  19. Iso Kern (1992). Object, Objective Phenomenon and Objectivating Act According to the'Vijnaptimatratasiddhi'of Xuanzang (600-664). In D. P. Chattopadhyaya, Lester E. Embree & Jitendranath Mohanty (eds.), Phenomenology and Indian Philosophy. Indian Council of Philosophical Research in Association with Motilal Banarsidass Publishers. 262--9.score: 5.0
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  20. Joseph Lebacqz (1965). Le rôle objectivant du dynamisme intellectuel. Revue Philosophique De Louvain 63 (78):235-256.score: 5.0
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  21. Nicholas Wolterstorff (2000). Thomas Reid's Account of the Objectivated Character of Perception. Reid Studies 4 (1):3-16.score: 5.0
     
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  22. Peter Reynaert (2001). Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited. Husserl Studies 17 (3):207-216.score: 3.0
    As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive (...)
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  23. J. Habermas (2007). The Language Game of Responsible Agency and the Problem of Free Will: How Can Epistemic Dualism Be Reconciled with Ontological Monism? Philosophical Explorations 10 (1):13 – 50.score: 3.0
    In this essay, I address the question of whether the indisputable progress being made by the neurosciences poses a genuine threat to the language game of responsible agency. I begin by situating free will as an ineliminable component of our practices of attributing responsibility and holding one another accountable, illustrating this via a discussion of legal discourse regarding the attribution of responsibility for criminal acts. I then turn to the practical limits on agents' scientific self-objectivation, limits that turn out (...)
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  24. Peer F. Bundgaard (2011). The Grammar of Aesthetic Intuition: On Ernst Cassirer's Concept of Symbolic Form in the Visual Arts. Synthese 179 (1):43 - 57.score: 3.0
    This paper provides a précis of Ernst Cassirer's concept of art as a symbolic form. It does so, though, in a specific respect. It points to the fact that Cassirer's concept of "symbolic form" is two-sided. On the one hand, the concept captures general cultural phenomena that are not only meaningful but also manifest the way man makes sense of the world; thus myth, religion, and art are considered general symbolic forms. On the other hand, it captures the formal structures (...)
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  25. Bart Vandenabeele (2011). Schopenhauer on Sense Perception and Aesthetic Cognition. Journal of Aesthetic Education 45 (1):37-57.score: 3.0
    In Schopenhauer’s view, the whole organic and inorganic world is ultimately governed by an insatiable, blind will. Life as a whole is purposeless: there is no ultimate goal or meaning, for the metaphysical will is only interested in manifesting itself in (or as) a myriad of phenomena, which we call the “world” or “life.” Human life, too, is nothing but an insignificant product or “objectivation” of the blind, unconscious will, and because our life is determined by willing (that is, (...)
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  26. Anthony J. Steinbock (2004). Affection and Attention: On the Phenomenology of Becoming Aware. [REVIEW] Continental Philosophy Review 37 (1):21-43.score: 3.0
    Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode (...)
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  27. Jean-Pierre Zirotti (2010). Sociologie de l'Action Et Émotions. Les Émotions Dans l'Expérience du Déni de Citoyenneté Chez les Jeunes de Banlieue. Noesis 16 (16):47-62.score: 3.0
    Les grands paradigmes des sciences humaines ont été constitués, au fil de l’histoire, par l’éviction progressive de la dimension affective des objets et méthodes scientifiques. Après un long désintérêt, pour partie dû à la préoccupation de l’objectivation des phénomènes retenus par l’analyse sociologique, mais aussi à l’hypostase du social, qui a trouvé notamment chez Durkheim un accomplissement encore plus accentué que dans la plupart des conceptions holistes, la question des émotions est l’..
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  28. Roberto J. Walton (2013). Las figuras de la identidad personal en la fenomenología. Areté. Revista de Filosofía 4 (2):415-441.score: 3.0
    This paper attempts to show first that the various interpretations of personal identity afforded by recent trends in phenomenology can be assembled into two distinctive groups. On the one hand, a description has been provided of movements, structures or orders into which supposedly subjectivity is dispersed or decentered (J. Patocka, H. Rombach, B. Waldenfels). On the other, it s contended that subjetivity develops on the ground of an original emotional dimension or as a reply to the requirement of responsibility for (...)
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  29. Simon Castonguay (2011). Michel Foucault et Paul Ricœur, vers un dialogue possible. Études Ricoeuriennes / Ricoeur Studies 1 (1):68-86.score: 3.0
    Il est désormais connu que Michel Foucault s’est intéressé à la fin de sa vie à l’ ”herméneutique du sujet.” Mais cette histoire de la constitution du sujet (ou de la subjectivité) fait étrangement l’économie d’une réflexion sur le rôle de la compréhension, alors que Foucault qualifie son travail d’ ”ontologie historique de nous-mêmes.” C'est sur ce point précis qu’est ici mis à l'épreuve le caractère médiateur de l’œuvre de Paul Ricœur, dont l’herméneutique du soi prend en charge une ontologie (...)
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  30. Sheena Jain (2013). Bourdieu's Sociology A Post-Positivist Science. Thesis Eleven 117 (1):101-116.score: 3.0
    This paper takes as its starting point the fact that Bourdieu’s views on sociology as a science have not been sufficiently and adequately understood and discussed. It traces the links between his conception and that of the French tradition of historical epistemology which is critical of positivism. How Bourdieu extends their views, and those of Bachelard especially, beyond the realm of the natural sciences, to the social sciences and sociology in particular, is discussed. In the process he introduces new concepts (...)
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  31. Philippe Sabot (2005). L'anthropologie comme philosophie. L'homme de la religion et la religion de l'Homme selon Ludwig Feuerbach. Methodos 5.score: 3.0
    Dans L'essence du christianisme, Ludwig Feuerbach jette les bases d'une critique philosophique de la religion chrétienne qui vise pour l'essentiel à mettre en lumière le mode de constitution spécifique de l’illusion religieuse. Celle-ci relève d'un processus complexe d'objectivation aliénante selon lequel l'homme n'accède paradoxalement à la conscience de soi qu'à partir de la fiction projective d'un Autre que soi, Dieu, posé comme sa garantie ontologique et pratique. L'analyse de ce processus « renversant » et de la dialectique du sujet (...)
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  32. Henri Joly (1990). Sur la Tête de Gorgias. Le “Parler Beau” Et le “Dire Vrai” Dans Le Banquet de Platon. Argumentation 4 (1):5-33.score: 3.0
    Rhetoric is at present the object of a rehabilitation on a grand scale, all the more as it overlaps the fields of literature, linguistics, and philosophy. Actually, if philosophy rejects and removes rhetoric, it is nevertheless, as a method of word, wholly impregnated with it. To investigate the complex relationship of mutual implication in which rhetoric and philosophy are involved is part and parcel of this plan of re-evaluation of rhetoric as “discourse art” with a view to a re-definition of (...)
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  33. Damon Mayaffre (2002). Les corpus réflexifs : entre architextualité et hypertextualité. Corpus 1:51-69.score: 3.0
    Un des enjeux actuels du traitement sémantique des corpus textuels concerne la nécessaire tentative de contrôle et d’objectivation de l’intertexte. Les corpus réflexifs, que nous définissons dans cet article, poursuivent cette exigence d’objectivation et de mise en forme des ressources sémantiques et interprétatives, en se proposant d’être, dans la mesure du possible, des tout-textuels sémantiquement auto-suffisants – c’est-à-dire des univers interprétatifs clos, définis parmi d’autres – pour une exploitation certes pas exhaustive, mais raisonnable et raisonnée du texte.
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  34. Denis Seron (2012). La spontanéité de l?esprit est-elle un préjugé métaphysique ? Bulletin d'Analyse Phénoménologique.score: 3.0
    L?esprit est-il intégralement passif, comme l?empirisme a parfois tendu à le croire, ou bien y a-t-il un sens à lui prêter un caractère de « sponta­néité » ? Et si nous attribuons à l?esprit un caractère de spontanéité ou de libre activité, alors avons-nous le moyen de le faire sur une base empirique ? ou bien cette spontanéité n?est-elle qu?un hypothétique principe extra-phénoménal ? Mon ambition ici est seulement de poser une certaine variante de ce problème et de dresser un (...)
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  35. Denis Forest (2001). Fatigue et normativité. Revue Philosophique de la France Et de l'Etranger 191 (1):3 - 25.score: 3.0
    L'ergographe d'Angelo Mosso est caractérisé comme objectivation du travail musculaire par la méthode graphique, mais aussi comme indice d'une compréhension du corps comme machine, et comme élément d'un systéme où la connaissance doit déterminer l'usage de la force de travail. Les recherches qui sont issues de l'œuvre de Mosso sont analysées dans cet article comme une reconnaissance des exigences normatives du corps en action — menant à une appréciation nouvelle, en particulier, de la signification de la fatigue — et (...)
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  36. Rolf Elberfeld (2008). Transformatitve Phänomenologie Neue Denkwege zwischen Asien und Europa. Proceedings of the Xxii World Congress of Philosophy 19:189-196.score: 3.0
    The approach of a "transformative phenomenology" was wonfrom a comprehensive analysis of Asien philosophies. In most Asianphilosophies the knowledge about life is not only a descriptive onebut rather a transformative knowledge. This means that the analysisof the life changes and realizes our life in a new way and transformsit from within. It is tried in using the approach of eastasienphilosophies as an startingpoint to deepen and transform certaintrends of phenomenology. Going beyond a "descriptive" and"hermeneutical phenomenology" a "transformative phenomenology"is proposed in (...)
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  37. Nicole Perret (2012). A Symmetrical Approach to Causality in Biology. Philosophia Scientiæ. Travaux d'Histoire Et de Philosophie des Sciences 16 (16-3):177-195.score: 3.0
    La description purement génétique de l’embryogenèse a récemment été mise en question. Un intérêt toujours plus ample est accordé aux effets des contraintes mécaniques. Afin de comprendre si ces travaux produisent une authentique intégration de niveaux, cet article propose l analyse d une de ces recherches d’un point de vue transcendantal. C’est-à-dire qu’on se posera la question du processus constitutif par lequel on décrit un objet biologique. Cette analyse révèle un processus d objectivation caractéristique du déterminisme génétique qui ne (...)
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  38. Jorge Mario Posada (1996). Sobre El Sentido Común y la Percepción: Algunas Sugerencias Acerca de la Facultad Sensitiva Central. Anuario Filosófico 29 (55):961-984.score: 3.0
    Standing upon Leonardo Polo's interpretation about Aristotle's doctrine on sensitive cognition, some aspects of the sensorial organical inmutation required in it are examined, and a thesis concerning de common sense as center and root of sensibility -not only exterior, but also interior- is suggested. According to this thesis, even the sensorial and organical inmutations belonging to the other internal senses can return to de organ of the common sense, which becomes the central and radical organ. Therefore all sensible objectivation (...)
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  39. Alia Al-Saji (2000). The Site of Affect in Husserl’s Phenomenology: Sensations and the Constitution of the Lived Body. Philosophy Today 44 (Supplement):51-59.score: 1.0
    To discover affects within Husserl’s texts designates a difficult investigation; it points to a theme of which these texts were forced to speak, even as they were explicitly speaking of regional ontologies and the foundations of sciences. For we may at first wonder: where can affection find a positive role in the rigor of a pure philosophy that seeks to account for its phenomena from within the immanence of consciousness? Does this not mean that the very passivity and foreignness of (...)
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  40. H. D. Zeh (1979). Quantum Theory and Time Asymmetry. Foundations of Physics 9 (11-12):803-818.score: 1.0
    The relation between quantum measurement and thermodynamically irreversible processes is investigated. The reduction of the state vector is fundamentally asymmetric in time and shows an observer-relatedness which may explain the double interpretation of the state vector as a representation of physical states as well as ofinformation about physical states. The concept of relevance being used in all statistical theories of irreversible thermodynamics is demonstrated to be based on the same observer-relatedness. Quantum theories of irreversible processes implicitly use an objectivized process (...)
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  41. Wolfgang Spohn (2006). Causation: An Alternative. British Journal for the Philosophy of Science 57 (1):93-119.score: 1.0
    The paper builds on the basically Humean idea that A is a cause of B iff A and B both occur, A precedes B, and A raises the metaphysical or epistemic status of B given the obtaining circumstances. It argues that in pursuit of a theory of deterministic causation this ‘status raising’ is best explicated not in regularity or counterfactual terms, but in terms of ranking functions. On this basis, it constructs a rigorous theory of deterministic causation that successfully deals (...)
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  42. Benjamin Gregg (2010). Anti-Imperialism: Generating Universal Human Rights Out of Local Norms. Ratio Juris 23 (3):289-310.score: 1.0
    To counter possibilities for human rights as cultural imperialism, (1) I develop a notion of human rights as culturally particular and valid only locally. But they are an increasingly generalizable particularism. (2) Because the incommensurability of different cultures does not entail an uncritical tolerance of just about anything, but rather allows for an objectivating stance toward other communities or cultures, locally valid human rights have a critical capacity. (3) Locally valid human rights promote a community's self-representation and thus allow for (...)
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  43. Andrzej Klawiter (2004). Why Did Husserl Not Become the Galileo of the Science of Consciousness? Poznan Studies in the Philosophy of the Sciences and the Humanities 82 (1):253-271.score: 1.0
    It is well known that Husserl clearly recognized the importance of the introduction of idealization in physics and its contribution to the further advancement in natural sciences. The history of the successful applications of idealization in natural sciences encouraged attempts to extend the use of this sophisticated instrument of theoretical investigation and theory construction to other domains of science. Since Husserl designed his phenomenology as the rigorous science of consciousness we have to find out why he did not use the (...)
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  44. Michael Marder (2012). On the Mountains, or The Aristocracies of Space. Environment, Space, Place 4 (2):63-74.score: 1.0
    Mountain peaks, like all uninhabitable and barely accessible environments, stand in the way of a clear-cut distinction between “place” and “space.” Building on the environmental thought of Aldo Leopold, as well as the philosophy of Friedrich Nietzsche and twentieth-century phenomenology, I draw attention to this obscure in-between region and argue that the conceptual distinction must be subject to careful adumbration, depending on the concrete place where it is employed. Subsequently, mountains are theorized as the sites of friction between earth and (...)
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  45. Ota Weinberger (1975). Wissensaussage und die Unmöglichkeit ihrer Objektivierung. Grazer Philosophische Studien 1:101-120.score: 1.0
    Knowledge is expressed in sentences about states of affairs of the type 'p' not in knowledge-sentences of the type 'W(p)'. Knowledge-sentences are results of a reflexion about a subject of knowledge and a knowledge-system. Objectivization of a knowledgesentence 'W(p)' is defined as the entailment of 'p' from the premis 'W(p)' based on the generally accepted sentence 'W(p)->p'. The author distinguishes three kinds of knowledge-sentences: a) self-reflective knowledge-sentences which are a result of the subject's S reflexion about his own knowledge 'WS*(p)';b) (...)
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  46. Kenneth Liberman (1996). “Universal Reason” as a Local Organizational Method: Announcement of a Study. [REVIEW] Human Studies 19 (3):289 - 301.score: 1.0
    This article announces an ethnomethodological study of the formal analytic practices of Tibetan philosophers engaged in the collaborative work of producing correct philosophical debates. Tibetan scholar-monks address themselves to the work of sustaining an argument, providing formal warrants for authorizing truth and correctness, objectivating their accounts and disengaging those accounts from their local organizational practices. At the same time, it is the concern of the Tibetans' dialectics to avoid naive acceptance of reified accounts. The announced study proposes to describe their (...)
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  47. Talip Karakaya (2007). Le concept de l'existence chez Jean-Paul Sartre et Martin Heidegger. The Proceedings of the Twenty-First World Congress of Philosophy 11:63-68.score: 1.0
    Ce que nous voulons faire dans ce travail, est de presenter des concepts differents de terme de l'existence chez Martin Heidegger et Jean-Paul Sartre. Parce que cette analyse nous donnera la possibility de bien comprendre les principales idees de ces penseurs dans la Philosophie contemporaine.D'abord, nous devons remarquer que le terme d'existence retient une place centrale chez eux. Comme nous l'avons expose dans notre travail, la filiation entre ces penseurs est construite particulierement sur cette idee. Dans ce travail, nous avons (...)
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  48. Tim Hayward (1997). Anthropocentrism: A Misunderstood Problem. Environmental Values 6 (1):49 - 63.score: 1.0
    Anthropocentrism can intelligibly be criticised as an ontological error, but attempts to conceive of it as an ethical error are liable to conceptual and practical confusion. After noting the paradox that the clearest instances of overcoming anthropocentrism involve precisely the sort of objectivating knowledge which many ecological critics see as itself archetypically anthropocentric, the article presents the follwoing arguments: there are some ways in which anthropocentrism is not objectionable; the defects associated with anthropocentrism in ethics are better understood as instances (...)
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