Search results for 'Second Nature' (try it on Scholar)

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  1.  53
    Alejandro Arango (2014). Husserl's Concept of Position-Taking and Second Nature. Phenomenology and Mind 6:168-176.
    I argue that Husserl’s concept of position-taking, Stellungnahme, is adequate to understand the idea of second nature as an issue of philosophical anthropology. I claim that the methodological focus must be the living subject that acts and lives among others, and that the notion of second nature must respond to precisely this fundamental active character of subjectivity. The appropriate concept should satisfy two additional desiderata. First, it should be able to develop alongside the biological, psychological, and (...)
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  2. Italo Testa (2009). Second Nature and Recognition: Hegel and the Social Space. Critical Horizons 10 (3):341-370.
    In this article I intend to show the strict relation between the notions of “second nature” and “recognition”. To do so I begin with a problem (circularity) proper to the theory of Hegelian and post- Hegelian Anerkennung. The solution strategy I propose is signifi cant also in terms of bringing into focus the problems connected with a notion of “space of reasons” that stems from the Hegelian concept of “Spirit”. I thus broach the notion of “second (...)” as a bridgeconcept that can play a key role both for a renewal of the theory of Anerkennung and for a rethinking of the “space of reasons” within the debate between Robert Brandom and John McDowell. Against this background I illustrate the novelties introduced by the dialectical conception of the relation between fi rst and second nature developed by Hegel and the contribution this idea can make to a revisited theory of recognition as a phenomenon articulated on two levels. I then return to the question of the space of reasons to show the contribution the renewed conception of recognition as second nature makes to the definition of its intrinsic sociality as something that is not in principle opposed to a sense of naturalness. (shrink)
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  3.  78
    David Forman (2010). Second Nature and Spirit: Hegel on the Role of Habit in the Appearance of Perceptual Consciousness. Southern Journal of Philosophy 48 (4):325-352.
    Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that (...)
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  4. David Forman (2008). Autonomy as Second Nature: On McDowell's Aristotelian Naturalism. Inquiry 51 (6):563-580.
    The concept of second nature plays a central role in McDowell's project of reconciling thought's external constraint with its spontaneity or autonomy: our conceptual capacities are natural in the sense that they are fully integrated into the natural world, but they are a second nature to us since they are not reducible to elements that are intelligible apart from those conceptual capacities. Rather than offering a theory of second nature and an account of how (...)
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  5. Italo Testa (2007). Criticism From Within Nature: The Dialectic Between First and Second Nature From McDowell to Adorno. Philosophy and Social Criticism 33 (4):473-497.
    I tackle the definition of the relation between first and second nature while examining some problems with McDowell's conception. This, in the first place, will bring out the need to extend the notion of second nature to the social dimension, understanding it not just as `inner' second nature — individual mind — but also as `outer' second nature — objective spirit. In the second place the dialectical connection between these two notions (...)
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  6.  14
    Koichiro Misawa (2013). Education as the Cultivation of Second Nature: Two Senses of the Given. Educational Theory 63 (1):35-50.
    In philosophy, it is almost a platitude to argue that fact and value intertwine. However, in empirically oriented educational research, it is not. Hence, there is some affinity between logical positivism, which is no longer tenable in philosophy, and empirically based contemporary educational research in terms of assumptions each makes about “the given.” In this essay, Koichiro Misawa casts light on how fact and value intertwine by invoking the notion of “second nature” that John McDowell has reanimated. This (...)
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  7.  25
    Michael Luntley (2012). Training, Training, Training: The Making of Second Nature and the Root's of Wittgenstein's Pragmatism. European Journal of Pragmatism and American Philosophy 4 (2):88-104.
    Both Wittgenstein and Dewey have a role for the concept of skills and tech-niques in their understanding of practices and thereby the possession of concepts. Skills are typically acquired through training. It can seem, however, that their respective appeals to practice are dissimilar: Dewey’s appeal is, like Peirce’s, programmatic. It is meant to do philosophical work. In contrast, for Wittgenstein, the appeal to practice can seem a primitive, something that is meant to put an end to philosophical work. I argue (...)
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  8.  61
    Christoph Menke (2013). Hegel's Theory of Second Nature. Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 17 (1):31-49.
    While in neo-Aristotelian conceptions of virtue and Bildung the concept of “second nature” describes the successful completion of human education, Hegel uses this term in order to analyze the irresolvably ambiguous, even conflictive nature of spirit. Spirit can only realize itself, in creating (1) a second nature as an order of freedom, by losing itself, in creating (2) a second nature—an order of externality, ruled by the unconscious automatisms of habit. In the (...) meaning of the term, “second nature” refers to spirit’s inversion of itself: the free enactment of spirit produces an objective, uncontrollable order; "second nature" is here a critical term. On the other hand, the very same inversion of free positing into objective existence is the moment of the success of ("absolute") spirit. The paper exposes this undecidable ambiguity of second nature and claims that its acceptance and development are the conditions of an adequate understanding of the constitution and forms of second nature. (shrink)
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  9. Thomas O. Buford (2009). Trust, Our Second Nature: Crisis, Reconciliation, and the Personal. Lexington Books.
    This book is focused on what stabilizes and unifies our second nature, or that which we participants in a culture share in common. The claim is that in the triadic structure of the experience of all persons, trust is the key to the solidarity and stability of our second nature.
     
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  10.  78
    Christopher Norris (2011). Second Nature’, Knowledge, and Normativity: Revisiting McDowell’s Kant. Diametros 27:64-107.
    In this article I raise a number of issues concerning John McDowell’s widely influential revisionist reading of Kant. These have to do with what I see as his failure – despite ambitious claims in that regard – to overcome the various problematic dualisms that dogged Kant’s thought throughout the three Critiques. Moreover, as I show, they have continued to mark the discourse of those who inherit Kant’s agenda in this or that updated, e.g., ‘linguistified’ form. More specifically, I argue that (...)
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  11.  10
    Simon Lumsden (2015). Second Nature and Historical Change in Hegel’s Philosophy of History. International Journal of Philosophical Studies 24 (1):74-94.
    Hegel’s philosophy of history is fundamentally concerned with how shapes of life collapse and transition into new shapes of life. One of the distinguishing features of Hegel’s concern with how a shape of life falls apart and becomes inadequate is the role that habit plays in the transition. A shape of life is an embodied form of existence for Hegel. The animating concepts of a shape of life are affectively inscribed on subjects through complex cultural processes. This paper examines the (...)
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  12.  16
    Peter Beilharz (2003). George Seddon and Karl Marx: Nature and Second Nature. Thesis Eleven 74 (1):21-34.
    Nature and society are dichotomized in much discussion in critical theory or science, largely because of the want of a satisfactory way to connect or combine the problems and prospects involved. Yet the interconnection is nowhere more apparent than in the idea of the social or cultural, or capitalism as second nature. This article, developed from the opening lecture for the Thesis Eleven Conference `Landprints Over Boundaries: in Honour of George Seddon', compares Marx and Seddon on (...) and second nature, in order to suggest points of contact and traffic between Seddon's project and that of critical theory, not least with reference to problems of place and the peculiarities of the antipodes. How to connect the two? Marx shifts from the anthropological and historical to the more abstract concerns with capital as second nature; Seddon remains more inquisi-tive, empirical, though comparative and cosmopolitan in nature. Reading the two projects together is an interesting exercise in orientation for critical theory today. (shrink)
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  13.  38
    Hans-Peter Kr (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107 – 119.
    John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right (...)
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  14.  27
    Hans-Peter Krüger (1998). The Second Nature of Human Beings: An Invitation for John McDowell to Discuss Helmuth Plessner's Philosophical Anthropology. Philosophical Explorations 1 (2):107-119.
    Abstract John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this (...)
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  15. Italo Testa (2007). Storia naturale e seconda natura. Adorno e il problema di una conciliazione non fondativa [Natural history and second nature. Adorno and the problem of a unfoundationalist conciliation]. la Società Degli Individui 28:37-52.
    Negli scritti dei primi anni trenta Adorno si propone di superare l’antitesi fra natura e storia senza ricadere in un modello fondativo di conciliazione. Attraverso una critica della ripresa nella filosofia contemporanea dell’ac­cezione mitica della natura come origine e come invariante , Adorno intende recuperare il carattere polisemico dell’esperien­za della natura e del suo intreccio paradossale con la storia. Il concetto di ‘seconda natura’, ripreso attraverso il confronto con Lukács e con Benja­min, e connesso con le nozioni di ‘caducità’ e (...)
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  16.  97
    Paul M. Pietroski (2010). Concepts, Meanings and Truth: First Nature, Second Nature and Hard Work. Mind and Language 25 (3):247-278.
    I argue that linguistic meanings are instructions to build monadic concepts that lie between lexicalizable concepts and truth-evaluable judgments. In acquiring words, humans use concepts of various adicities to introduce concepts that can be fetched and systematically combined via certain conjunctive operations, which require monadic inputs. These concepts do not have Tarskian satisfaction conditions. But they provide bases for refinements and elaborations that can yield truth-evaluable judgments. Constructing mental sentences that are true or false requires cognitive work, not just an (...)
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  17.  94
    Victoria McGeer (2001). Psycho-Practice, Psycho-Theory and the Contrastive Case of Autism: How Practices of Mind Become Second-Nature. Journal of Consciousness Studies 8 (5-7):109-132.
    In philosophy, the last thirty years or so has seen a split between 'simulation theorists' and 'theory-theorists', with a number of variations on each side. In general, simulation theorists favour the idea that our knowledge of others is based on using ourselves as a working model of what complex psychological creatures are like. Theory-theorists claim that our knowledge of complex psychological creatures, including ourselves, is theoretical in character and so more like our knowledge of the world in general. The body (...)
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  18.  25
    Koichiro Misawa (2013). Nature, Nurture, Second Nature: Broadening the Horizons of the Philosophy of Education. Educational Philosophy and Theory 46 (5):1-13.
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  19.  17
    Simon Lumsden (2013). Habit, Sittlichkeit and Second Nature. Critical Horizons 13 (2):220 - 243.
  20.  50
    Jennifer Welchman (2008). Dewey and McDowell on Naturalism, Values, and Second Nature. Journal of Speculative Philosophy 22 (1):pp. 50-58.
  21.  82
    Paul Bartha & Steven F. Savitt (1998). Second-Guessing Second Nature. Analysis 58 (4):252–263.
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  22. José Medina (2004). Wittgenstein's Social Naturalism: The Idea of Second Nature After the Philosophical Investigations. In Daniele Moyal-Sharrock (ed.), The Third Wittgenstein: The Post-Investigations Works. Ashgate
     
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  23.  47
    Adriaan Peperzak (1995). Second Nature”. The Owl of Minerva 27 (1):51-66.
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  24. George Serban (2001). Lying: Man's Second Nature. Praeger.
     
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  25.  2
    Robin Dunford (2015). Second Nature: Rethinking the Natural Through Politics. Contemporary Political Theory 14 (2):e197-e200.
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  26.  5
    P. Bartha & S. F. Savitt (1998). Second-Guessing Second Nature. Analysis 58 (4):252-263.
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  27.  36
    Joel Whitebook (2008). First Nature and Second Nature in Hegel and Psychoanalysis. Constellations 15 (3):382-389.
  28.  14
    Christopher Adamo (2004). Seconding Second Nature. Graduate Faculty Philosophy Journal 25 (1):185-195.
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  29.  5
    John Monk (2001). Book Review of Stefan Helmreich's' Silicon Second Nature: Culturing Artificial Life in a Digital World'. [REVIEW] The European Legacy 6 (3):412-414.
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  30.  5
    Robin Dunford (2015). Second Nature: Rethinking the Natural Through Politics. Contemporary Political Theory 14 (2):e197.
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  31. Adriaan Geuze (2010). Second Nature New Territories of Wilderness for Unknown Future Colonisation. Topos 71:40.
     
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  32.  1
    Tama Weisman (2015). Review of Crina Archer, Laura Ephraim and Lida Maxwell , Second Nature: Rethinking the Natural Through Politics. [REVIEW] Environmental Values 24 (3):425-427.
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  33.  1
    Stefano Di Brisco (2010). Second Nature and Animal Life. Between the Species: An Electronic Journal for the Study of Philosophy and Animals 13 (10).
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  34. Roberta M. Berry (2009). Pt. 3. The Malleability of Human Nature. Reflections on Secular Foundationalism and Our Human Future / Stephen Erickson ; Nature as Second Nature : Plasticity and Habit / Peter Wake ; The Posthumanist Challenge to a Partly Naturalized Virtue Ethics. [REVIEW] In Mark J. Cherry (ed.), The Normativity of the Natural: Human Goods, Human Virtues, and Human Flourishing. Springer
  35. Laurence Brockliss (2012). Educational Philosophy in the French Enlightenment: From Nature to Second Nature. Intellectual History Review 22 (2):308-310.
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  36. Alan Herscovici (1985). Second Nature: The Animal-Rights Controversy. Stoddart.
     
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  37. J. Monk (2001). Silicon Second Nature: Culturing Artificial Life in a Digital World. By Stefan Helmreich. The European Legacy 6 (3):412-413.
     
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  38. Jonathan E. Soeharno (2007). Freedom as Second Nature : Exploring the Value of Hegel's Concept of Autonomous Personality for Global Institutional Theory. In José Rubio Carrecedo (ed.), Political Philosophy: New Proposals for New Questions: Proceedings of the 22nd Ivr World Congress, Granada 2005, Volume Ii = Filosofía Política: Nuevas Propuestas Para Nuevas Cuestiones. Franz Steiner Verlag
  39. A. K. Stout (ed.) (2012). God and Nature: The Second of Two Volumes Based on the Gifford Lectures Delivered in the University of Edinburgh in 1919 and 1921. Cambridge University Press.
    Originally published in 1952, this book forms the second of two volumes based on the Gifford Lectures delivered at the University of Edinburgh in 1919 and 1921. The first volume, Mind and Matter, was originally published in 1931. The text provides a philosophical discussion of the nature and limits of knowledge, examining the relationship between mind and the conception of a universal truth. Essential to this discussion is the idea of the part as being inconceivable in the absence (...)
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  40. Friedrich Wilhelm Joseph von Schelling, Errol E. Harris & Peter Lauchlan Heath (1988). Ideas for a Philosophy of Nature as Introduction to the Study of This Science 1797, Second Edition 1803. Monograph Collection (Matt - Pseudo).
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  41.  6
    Ingvar Johansson (2004). FrontmatterCONTENTSForeword to the Second editionPreface1. Ontology2. Irreductive Materialism3. States of Affairs and Qualities4. Exclusive and Inclusive Qualities5. Actions and Functions6. Patterns, Changes, and Pure Gestalten7. Self-Sustaining Gestalten and Gestalten Causa Sui8. External, Internal, and Grounded Relations9. Existential Dependence10. Container Space and Relational Space11. Tendency12. Efficient Causality13. Intentionality14. Nature: Parts and Wholes Without Intentionality15. Man and Society: Nested Intentionality16. Epistemological PositionsNotesBibliographyIndexAppendix 1: An Aphoristic Summary of Ontological InvestigationsAppendix 2: Determinables as UniversalsAppendix 3: Ontologies and Concepts. Two ProposalsBackmatter: An Inquiry Into the Categories of Nature, Man and Soceity. [REVIEW] In Ontological Investigations: An Inquiry Into the Categories of Nature, Man and Soceity. De Gruyter 1-21.
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  42.  13
    Christopher Peacocke (2016). The Nature and Role of First and Second Person Content. Analysis 76 (3):345-354.
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  43. René Descartes (2002). Meditations on First Philosophy. Second Meditation: The Nature of the Human Mind, and How It is Better Known Than the Body, and Sixth Meditation: The Existence of Material Things, and the Real Distinction Between Mind and Body. Reproduced From Descartes (1985). In David J. Chalmers (ed.), Philosophy of Mind: Classical and Contemporary Readings. Oxford University Press 10--21.
     
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  44.  42
    Joseph Donceel (1971). Second Thoughts on the Nature of God. Thought: A Journal of Philosophy 46 (3):346-370.
    Some of the traditional teachings about God seem to contradict what we know about him from revelation, what we feel about him in our heart.
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  45. Rene Descartes (1998). Second Meditation: The Nature of the Human Mind, and How It is Better Known Than the Body'and'Sixth Meditation: The Existence of Material Things, and the Real Distinction Between Mind and Body'in Daniel Robinson. In Daniel N. Robinson (ed.), The Mind. Oxford University Press
     
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  46.  7
    Herbert Austin Aikins & E. Hershey Sneath (1894). The Philosophy of Hume, as Contained in Extracts From the First Book and the First and Second Sections of the Third Part of the Second Book of the Treatise of Human Nature. Philosophical Review 3 (1):118-119.
  47. Tom Sorell (1987). Kant's Good Will and Our Good Nature. Second Thoughts About Henson and Herman. Kant-Studien 78 (1):87-101.
  48.  2
    Spyridon Rangos (2014). Plato on the Nature of the Sudden Moment, and the Asymmetry of the Second Part of the Parmenides. Dialogue 53 (3):538-574.
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  49. M. C. Washburn (1975). The Second Edition of the Critique: Toward an Understanding of its Nature and Genesis. Société Française de Philosophie, Bulletin 66 (3):277.
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  50.  1
    Michael C. Washburn (1975). The Second Edition of the Critique: Toward an Understanding of Its Nature and Genesis. Kant-Studien 66 (1-4).
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