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

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  1.  11
    Nikolay Milkov (2006). Mesocosmological Descriptions: An Essay in the Extensional Ontology of History. Essays in Philosophy 7 (2):1-17.
    The following paper advances a new argument for the thesis that scientific and historical knowledge are not different in type. This argument makes use of a formal ontology of history which dispenses with generality, laws and causality. It views the past social world as composed of Wittgenstein’s Tractarian objects: of events, ordered in ontological dependencies. Theories in history advance models of past reality which connect—in experiment—faces of past events in complexes. The events themselves are multi-grained so that (...)
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  2. Wilhelm Halbfass (1992). On Being and What There is Classical Vai Sesika and the History of Indian Ontology. Monograph Collection (Matt - Pseudo).
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  3. Edward Slowik (2005). On the Cartesian Ontology of General Relativity: Or, Conventionalism in the History of the Substantival-Relational Debate. Philosophy of Science 72 (5):1312-1323.
    Utilizing Einstein’s comparison of General Relativity and Descartes’ physics, this investigation explores the alleged conventionalism that pervades the ontology of substantival and relationist conceptions of spacetime. Although previously discussed, namely by Rynasiewicz and Hoefer, it will be argued that the close similarities between General Relativity and Cartesian physics have not been adequately treated in the literature—and that the disclosure of these similarities bolsters the case for a conventionalist interpretation of spacetime ontology.
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  4.  29
    John Dyck (2014). Perfect Compliance in Musical History and Musical Ontology. British Journal of Aesthetics 54 (1):31-47.
    There’s a common assumption that Western classical music performance essentially involves an ideal of perfect compliance: to perform a musical work, the performer must intend to play all of the notes in the score of that work, without deviating. Many accounts of musical ontology focus on Western classical music; consequently, they take this assumption to be fundamental to their accounts. However, recent musicological research reveals that this ideal is a relatively recent phenomenon, and doesn’t fit much paradigmatic classical music. (...)
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  5.  48
    Paisley Livingston, History of the Ontology of Art. Stanford Encyclopedia of Philosophy.
    First critical survey devoted to the history of philosophical contributions to this topic. Brings to light neglected contributions prior to the second half of the 20th century including works in Danish, German, and French. Provides a division of issues and clarifies key ambiguities related to modality.
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  6.  28
    Raul Corazzon, Theory and History of Ontology.
    Stagirite's important disciples should also be mentioned. Other philosophers belonging to the Peripatetic school were: Aristoxenus, Dikaiarchos, Phanias, Straton, Duris, Chamaeleon, Lycon, Hieronymus, Ariston, Critolaus, Phormio, Sotion, Hermippus, Satyrus and others. Straton even succeeded Theophrastus as director of the Lyceum but his name and those of the other Peripatetics of Aristotle's old school should not be considered in a history of logic as they were mainly concerned with history and the natural sciences.
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  7. Cardinal Mercier (2013). Volume I: Cosmology, Psychology, Epistemology, Ontology; Volume Ii: Natural Theology, Logic, Ethics, History of Philosophy. Editiones Scholasticae.
    Cardinal Mercier’s Manual of Modern Scholastic Philosophy is a standard work, prepared at the Higher Institute of Philosophy, Louvain, mainly for the use of clerical students in Catholic Seminaries. Though undoubtedly elementary, it contains a clear, simple, and methodological exposition of the principles and problems of every department of philosophy, and its appeal is not to any particular class, but broadly human and universal. Volume II contains sections on natural theology, logic, ethics and outlines of the history of philosophy.
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  8.  14
    Michaël Devaux & Marco Lamanna (2009). The Rise and Early History of the Term Ontology (1606-1730). Quaestio 9 (1):173-208.
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  9. Sonu Shamdasani (2005). Part 1. James and the History of Psychology. Metaphysics and Consciousness in James's Varieties : A Centenary Lecture / Eugene Taylor ; Psychologies as Ontology-Making Practices : William James and the Pluralities of Psychological Experience. In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge
     
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  10.  22
    Leo Treitler (1993). History and the Ontology of the Musical Work. Journal of Aesthetics and Art Criticism 51 (3):483-497.
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  11.  15
    Tom Rockmore (1991). Subjectivity and the Ontology of History. The Monist 74 (2):187-205.
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  12.  8
    Fred Matthews (1985). Ontology and Chicago Sociology: A New Approach to the History of Social Science. Philosophy of the Social Sciences 15 (2):197-203.
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  13.  26
    José Ferrater Mora (1963). On the Early History of 'Ontology'. Philosophy and Phenomenological Research 24 (1):36-47.
  14.  12
    Duane H. Davis (2001). Ontology and History in Merleau-Ponty's Later Philosophy. Chiasmi International 3:81-101.
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  15. John Symons, A Sketch of the History and Methodology of Ontology in the Analytic Tradition.
    The analytic tradition is sometimes criticized as being narrowly focused on language, logic or conceptual analysis to the detriment of deeper investigations into ontological, metaphysical or moral questions.1 More specifically, analytic philosophy has been associated with a positivist attitude which favored replacing the philosophy’s traditional focus on fundamental questions with an obsequiously deferential relationship to mathematics and the natural sciences. While this line of criticism obscures the historical reality and contemporary diversity of the analytic tradition, it is certainly true that (...)
     
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  16.  1
    Charles R. Bambach (1990). History and Ontology. Philosophy Today 34 (3):259-272.
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  17. Teed Rockwell, The Effects of Atomistic Ontology on the History of Psychology.
    _This article articulates the presuppositions that psychology inherited from logical positivism, and how_ _those presuppositions effected the interpretation of data and research procedures. Despite the efforts of_ _Wundt, his most well known disciples, Titchener and Külpe, embraced an atomistic view of experience which_ _was at_ _least partly responsible for many of their failures. When the behaviorists rejected the_ _introspectionism of Titchener and Külpe, they kept their atomism, using the reflex_.
     
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  18.  8
    Julio César Díaz (2010). The History of Ontology. International Studies in Philosophy Monograph Series:55-61.
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  19.  4
    Horst Gundlach (1993). Psychophysics, its History and Ontology. Behavioral and Brain Sciences 16 (1):144.
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  20.  4
    James K. Feibleman (1953). History of Dyadic Ontology. Review of Metaphysics 6 (3):351 - 367.
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  21. David Belot (2008). Dialectic, Ontology and History in the Preparatory Course Notes on Dialectic Philosophy (1956). Revue Internationale de Philosophie 62 (244):189-206.
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  22. Wilhelm Halbfass (1989). Observations on Sattāsambandha and the History of Vaiśeṣika Ontology. Journal of the American Oriental Society 104 (4):553-557.
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  23. Wilhelm Halbfass (1989). Observations on Sattāsambandha and the History of Vaiśeṣika OntologyObservations on Sattasambandha and the History of Vaisesika Ontology. Journal of the American Oriental Society 109 (4):553.
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  24. Jozef L. Krakowiak (2009). 2009: Year of the Meanings of Polish and European History: Freedom and Independence--True Open University Education--Self-Knowledge of Panhuman Universal Civilizations-Editorial--Polish and Universal--An Elementary Polishness Ontology. Dialogue and Universalism 19 (3):5.
     
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  25. Calvin O. Schrag (1958). Phenomenology, Ontology, and History in the Philosophy of Heidegger. Revue Internationale de Philosophie 12 (2):117.
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  26.  43
    Hans Burkhardt & Barry Smith (eds.) (1991). Handbook of Metaphysics and Ontology. Philosophia Verlag.
    The Handbook of Metaphysics and Ontology reflects the conviction that the history of metaphysics and current work in metaphysics and ontology can each throw valuable light on the other. Thus it is designed to serve both äs a means of making more widely accessible the results of recent scholarship in the history of philosophy, and also äs a unique work of reference in reladon to the metaphysical themes at the centre of much current debate in analyüc (...)
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  27.  6
    Patrick Gamez (2014). Ricoeur and Foucault: Between Ontology and Critique. Études Ricoeuriennes / Ricoeur Studies 4 (2):90-107.
    In this paper, I trace some of Ricoeur’s criticisms of Foucault in his major works on historiography, and evaluate them. I find that Ricoeur’s criticisms of Foucault’s archaeological project in Time and Narrative are not particularly worrisome, and that Foucault’s “critical” project actually provides alternatives for enriching and expanding on some of Ricoeur’s later insights in Memory, History, Forgetting and – in particular – for troubling the distinction made between critique and ontology.
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  28.  16
    Stephen H. Daniel (1995). Vico's Historicism and the Ontology of Arguments. Journal of the History of Philosophy 33 (3):431-446.
    Vico's historicist claims (1) that different ages are intelligible only in their own terms and (2) that the certainty and authority of history depend on its narrative formulation seem at odds with his doctrines of ideal eternal history and divine providence. He resolves these issues, however, in his treatment of ideal eternal history by using the distinction between the certain and the true to show how rhetorical expression generates meaning in and as history. Specifically, by appealing (...)
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  29. John Corcoran (2005). Wholistic Reference, Truth-Values, Universes of Discourse, and Formal Ontology: Tréplica to Oswaldo Chateaubriand. Manuscrito 28 (1):143-167.
    ABSTRACT: In its strongest unqualified form, the principle of wholistic reference is that in any given discourse, each proposition refers to the whole universe of that discourse, regardless of how limited the referents of its non-logical or content terms. According to this principle every proposition of number theory, even an equation such as "5 + 7 = 12", refers not only to the individual numbers that it happens to mention but to the whole universe of numbers. This principle, its (...), and its relevance to some of Oswaldo Chateaubriand's work are discussed in my 2004 paper "The Principle of Wholistic Reference" in Essays on Chateaubriand's "Logical Forms". In Chateaubriand's réplica (reply), which is printed with my paper, he raised several important additional issues including the three I focus on in this tréplica (reply to his reply): truth-values, universes of discourse, and formal ontology. This paper is self-contained: it is not necessary to have read the above-mentioned works. The principle of wholistic reference (PWR) was first put forth by George Boole in 1847 when he espoused a monistic fixed-universe viewpoint similar to the one Frege and Russell espoused throughout their careers. Later, Boole elaborated PWR in 1854 from the pluralistic multiple-universes perspective. (shrink)
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  30.  23
    Brian R. Vandenberg (2010). Evidence, Ontology, and Psychological Science: The Lesson of Hypnosis. Journal of Theoretical and Philosophical Psychology 30 (1):51-65.
    Data are never free of philosophical encumbrances. Nevertheless, philosophical issues are often considered peripheral to method and evidence. Historical perspectives likewise are not considered integral to most data-driven disputes in contemporary psychological science. This paper examines the history of the investigation of hypnosis over the last 75 years to illuminate how evidence and method are entangled with epistemology and ontology, how new research directions are forged by changes in the cultural and philosophical landscape, and how unacknowledged philosophical assumptions (...)
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  31.  12
    Edward Booth (1983). Aristotelian Aporetic Ontology in Islamic and Christian Thinkers. Cambridge University Press.
    This is a ground-breaking study of the consequences of a central problem in Aristotle's Metaphysics in the interpretation given to it by Islamic and Christian Aristotelian philosophers: the relationship between individuals as individuals, and individuals as instances of a universal. Father Booth begins from an examination of the factors causing the aporia in the centre of Aristotle's ontology, going on to elaborate the way in which it occurred sometimes with confused reactions among the Greek, Syrian and Arab commentators, and (...)
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  32. Michael Ayers (1991). Locke: Epistemology and Ontology. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
     
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  33.  38
    M. C. Dillon (1997). Merleau-Ponty's Ontology. Northwestern University Press.
    Originally published in 1988, M. C. Dillon's classic study of Merleau-Ponty is now available in a revised second edition containing a new preface and a new ...
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  34.  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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  35.  12
    Herbert Marcuse & Seyla Benhabib (1989). Hegel's Ontology and the Theory of Historicity. Philosophical Review 98 (3):419-420.
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  36.  11
    Jennifer Ang (2014). Sartre and Hegel on Thymos, History and Freedom. Cosmos and History: The Journal of Natural and Social Philosophy 10 (2):229-249.
    Most Sartrean scholarship attributed Sartre’s ontology of hostile intersubjectivity to Hegel’s theory of recognition, and a Sartrean politics of violence to Hegel’s master-slave dyad. This article sets out to examine Sartre and Hegel in three areas of their work: first, a reassessment of Sartre’s ontology which was commonly thought to be founded on Hegel’s thymos; second, a reconsideration of Fukuyama’s conceptualisation of democracy as the end of Hegel’s historical progress and Sartre’s critique of democracy based on a humanist (...)
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  37.  31
    Géza Kállay (2011). At T-Time, the Inchoative Nick of Time, and “Statements About the Past”: Time and History in the Analytic Philosophy of Language. Journal of the Philosophy of History 5 (3):322-351.
    The paper, drawing on articles by J. M. E. McTaggart, G. E. Moore, D. Davidson, J. L. Austin, B. Russell, A. J. Ayer and G. E. M. Anscombe, argues that the philosophy of language in the analytic tradition has developed an “inchoative“ view of time, and history is a problem as regards the existence of events in the past and how these events can be known. An alternative view is hinted at through the work of L. Wittgenstein and S. (...)
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  38. Jim Unah (1997). Heidegger: Through Kant to Fundamental Ontology. Hope Publication.
  39.  9
    Martin Goffeney (2013). Memory, History, and Pluripotency: A Realist View of Literary Studies. Cosmos and History: The Journal of Natural and Social Philosophy 9 (2):44-59.
    Speculative realism has, over the course of its rapid and controversial emergence in the past decade, been frequently criticized from the perspective of historical materialism, for its putative reliance on abstraction and eschewal of a sufficiently rigorous ideological alignment. This paper takes such critiques as a starting point for an examination of the contributions recent thought in the area of speculative realism has to offer the study of the humanities – specifically, the study of literature and literary history. In (...)
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  40. Adrian Thatcher (1978). The Ontology of Paul Tillich. Oxford University Press.
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  41. Sebastian Draiman (2010). Florea Lucaci, Creatie si fiintare. Un temei în ontologia umanului/ Creation and Being. A Fundament in Human Ontology. Journal for the Study of Religions and Ideologies 4 (11):78-80.
    Florea Lucaci, Creatie si fiintare. Un temei în ontologia umanului Editura Dacia, Cluj Napoca, 2002.
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  42. Gert Hummel (ed.) (1989). God and Being: The Problem of Ontology in the Philosophical Theology of Paul Tillich: Contributions Made to the Ii. International Paul Tillich Symposium Held in Frankfurt 1988. Gruyter.
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  43. Kenneth M. Sayre (1983). Plato's Late Ontology: A Riddle Resolved: With a New Introduction and the Essay, "Excess and Deficiency at Statesman 283c-285c". [REVIEW] Parmenides Pub..
     
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  44.  66
    Oliver O'Donovan (2009). The Language of Rights and Conceptual History. Journal of Religious Ethics 37 (2):193-207.
    The historical problem about the origins of the language of rights derives its importance from the conceptual problem: of "two fundamentally different ways of thinking about justice," which is basic? Is justice unitary or plural? This in turn opens up a problem about the moral status of human nature. A narrative of the origins of "rights" is an account of how and when a plural concept of justice comes to the fore, and will be based on the occurrence of definite (...)
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  45.  11
    Jan Bengtsson (2006). The Many Identities of Pedagogics as a Challenge: Towards an Ontology of Pedagogical Research as Pedagogical Practice. Educational Philosophy and Theory 38 (2):115–128.
    The history of pedagogics gives the impression that pedagogics has never had an identity of its own. Throughout history it has borrowed its identity from philosophy, theology, psychology and sociology. Against the background of this historical challenge, the article proposes pedagogical practice as an alternative identity to pedagogics, although not in the classical sense of an absolute and self‐sufficient identity, and it develops one particular ontological theory of pedagogical practice viewed from a life‐world approach with the ambition of (...)
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  46.  14
    Brent D. Slife (2004). Taking Practice Seriously: Toward a Relational Ontology. Journal of Theoretical and Philosophical Psychology 24 (2):157-178.
    Mainstream psychologists have not only ignored the unique and radical character of practice; they have generally misunderstood it. A major reason for this ignorance and misunderstanding is mainstream psychology's assumption of a particular ontology--abstractionism. With abstractionism, psychologists have generally assumed that abstractions, such as theories, techniques, and principles, capture and embody the fundamentally real. Most pertinently, abstractions are believed to precede and lay the foundation for good and thoughtful practice. Indeed, practices do not exist, in an important ontological sense, (...)
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  47.  14
    Frank W. Stahnisch (2005). Historical and Philosophical Perspectives on Experimental Practice in Medicine and the Life Sciences. Theoretical Medicine and Bioethics 26 (5):397-425.
    The aim of this paper is to discuss a key question in the history and philosophy of medicine, namely how scholars should treat the practices and experimental hypotheses of modern life science laboratories. The paper seeks to introduce some prominent historiographical methods and theoretical approaches associated with biomedical research. Although medical scientists need no convincing that experimentation has a significant function in their laboratory work, historians, philosophers, and sociologists long neglected its importance when examining changes in medical theories or (...)
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  48.  16
    Frank Chouraqui (2013). Originary Dehiscence: An Invitation to Explore the Resonances Between the Philosophies of Nietzsche and Merleau-Ponty. In Christine Daigle & Élodie Boublil (eds.), Nietzsche and Phenomenology: Power, Life, Subjectivity. Indiana University Press 177-194.
    This paper seeks to provide a basis for a fruitful correspondence between the projects of Nietzsche and Merleau-Ponty. It argues that both philosophers are committed to an ontology of relation and they both regards any terms to these relations as being hypostases of a horizontal movement. This commits them to very parallel views of history, politics, and perception.
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  49.  15
    Krzysztof Brzechczyn (2009). Methodological Peculiarities of History in Light of Idealizational Theory of Science. Poznan Studies in the Philosophy of the Sciences and the Humanities 97 (1):137-157.
    The aim of the paper is an extension of the idealizational theory of science in order to explicate intuitions of historians and philosophers of history about unpredictability and contingency of history. The author identifies two types of essential structures: the first kind dominated by the main factor and the second kind which is dominated by a class of secondary factors. In an essential structure dominated by the main factor, the power of influence it exerts is greater than the (...)
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  50.  11
    Johanna Seibt (1997). The 'Umbau' - From Constitution Theory to Constructional Ontology. History of Philosophy Quarterly 14 (3):305 - 348.
    The paper traces, historically and systematically, the influence of Carnap’s philosophical program on the writings of Nelson Goodman, focusing on the relationship between Carnap’s Aufbau and Goodman’s Structure of Appearance. In particular, drawing on unpublished material from the Carnap Research Archives, I show that Carnap had already anticipated Goodman’s criticism of the method of quasi-analysis and that Goodman misconstrued the status of this procedure on several counts. I also argue that Carnap’s anti-metaphysical stance left his approach with an explanatory deficit (...)
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