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

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  1. David Leith (2012). Pores and Void in Asclepiades' Physical Theory. Phronesis 57 (2):164-191.score: 24.0
    Abstract This paper examines a fundamental, though relatively understudied, aspect of the physical theory of the physician Asclepiades of Bithynia, namely his doctrine of pores. My principal thesis is that this doctrine is dependent on a conception of void taken directly from Epicurean physics. The paper falls into two parts: the first half addresses the evidence for the presence of void in Asclepiades' theory, and concludes that his conception of void was basically that of Epicurus; the second (...)
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  2. David Lewis (2004). Void and Object. In John Collins, Ned Hall & L. A. Paul (eds.), Causation and Counterfactuals. Mit Press. 277-290.score: 18.0
    The void is deadly. If you were cast into a void, it would cause you to die in just a few minutes. It would suck the air from your lungs. It would boil your blood. It would drain the warmth from your body. And it would inflate enclosures in your body until they burst}.
     
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  3. Abraham Akkerman (2009). Urban Void and the Deconstruction of Neo-Platonic City-Form. Ethics, Place and Environment 12 (2):205 – 218.score: 18.0
    Urban void sometimes amplifies alienation within urban space, and thus leads the way to the human craving for authenticity. Juxtaposing urban void with the conventional notion of urban objects, furthermore, conforms to Nietzsche's distinction between Dionysian and Apollonian deportment. The Apollonian is at the founding of the Platonic myth of the Ideal City and its modern descendant, the myth of the Rational City. Modern urban planning has been object-directed and, consistent with the historical trend since the Renaissance, has (...)
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  4. Vivian M. May (2014). “Speaking Into the Void”? Intersectionality Critiques and Epistemic Backlash. Hypatia 29 (1):94-112.score: 18.0
    Taking up Kimberlé Crenshaw's conclusion that black feminist theorists seem to continue to find themselves in many ways “speaking into the void” (Crenshaw 2011, 228), even as their works are widely celebrated, I examine intersectionality critiques as one site where power asymmetries and dominant imaginaries converge in the act of interpretation (or cooptation) of intersectionality. That is, despite its current “status,” intersectionality also faces epistemic intransigence in the ways in which it is read and applied. My aim is not (...)
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  5. Stefano Franchi, Palomar, the Triviality of Modernity and the Doctrine of the Void.score: 18.0
    This is a preprint version, please do not quote without authorization. The final version has appeared as Stefano Franchi, "Palomar, the Triviality of Modernity, and the Doctrine of the Void,“ New Literary History, 28 (1997), 4, 757-778. See: http://muse.jhu.edu/journals/new_literary_history/toc/nlh28.4.html..
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  6. Tony Milligan (2013). Love in Dark Times: Iris Murdoch on Openness and the Void. Religious Studies 50 (1):1-14.score: 18.0
    After situating Iris Murdoch's promotion of openness to love within a broadly Platonic ethic, I outline a familiar suspicion about such openness in the context of grief, where the finding of a new and intimate love may seem inappropriate. By drawing upon her treatment of spiritual crisis and grief as parallel instances of the void, I respond to this suspicion by arguing that love in the context of spiritual crisis offers a way to resist the dangers of the (...) and that similar considerations apply in the parallel case (grief). If we accept Murdoch's overall position we will then lack justification for rejecting love as a morally defensible pathway out of grief. (shrink)
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  7. Nathan M. Powers (2014). Void and Space in Stoic Ontology. Journal of the History of Philosophy 52 (3):411-432.score: 18.0
    The Stoics claim that only a body can be a substance (οὐσία). They also claim that the cosmos taken as a whole is one continuous body, finite in extent, comprising within itself all the bodies that there are. Given these claims, one might expect that when confronted with the question of what lies outside the cosmos, the Stoics would take the Aristotelian line: namely, that there is nothing whatsoever outside the cosmos. But this is not what the Stoics say. They (...)
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  8. Daniel Gooch & Leon Watts (forthcoming). Social Presence and the Void in Distant Relationships: How Do People Use Communication Technologies to Turn Absence Into Fondness of the Heart, Rather Than Drifting Out of Mind? [REVIEW] AI and Society:1-13.score: 18.0
    In general terms, Social Presence is a feeling of togetherness regardless of spatial or temporal separation. It is a socioemotional attitude that reflexively centres on other people, via perceptions of their affective attitudes towards oneself. Communication technologies contribute to the maintenance of close personal relationships by facilitating welcome and timely socioemotional presence in the mind of an absent other. Presence of this kind may be ‘in the moment’ of communication and also persist over time, as it is ‘topped up’ through (...)
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  9. Bettina Bdumer (2005). Attaining the Form of the Void. In Bettina Baumer & John R. Dupuche (eds.), Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld. 159.score: 18.0
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  10. F. E. Close (2010). The Void. Sterling.score: 18.0
    What remains when you eliminate all matter? Can empty space-a void-exist? _Frank Close takes the reader on a lively and accessible tour through ancient ideas and cultural superstitions (including Aristotle, who insisted that the vacuum was impossible) to the frontiers of current scientific research. These newest discoveries tell us extraordinary things about the cosmos and may provide answers to some of our most fundamental questions: What lies outside the universe? If there was once nothing, then how did the universe (...)
     
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  11. Suniti Kumar Pathak (2005). AN Appropriate English Lexiconic Equivalent of Sunyata is Not Available Because Each Word Derives its Meaning From its Context. That is Why It is so Difficult to Translate a Word From One Language to Another. Sttnya in English is" Void;" Sunyata Is. In Bettina Baumer & John R. Dupuche (eds.), Void and Fullness in the Buddhist, Hindu, and Christian Traditions: Sunya-Purna-Pleroma. D.K. Printworld.score: 18.0
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  12. John Philoponus, Simplicius, David J. Furley & Christian Wildberg (1991). Corollaries on Place and Void. Duckworth.score: 18.0
     
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  13. Yasunori Sugimura (2008). The Void and the Metaphors: A New Reading of William Golding's Fiction. Peter Lang.score: 15.0
    This book aims to revise the traditional interpretation of William Golding's fiction.
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  14. Sam Gillespie (2001). Placing the Void: Badiou on Spinoza. Angelaki 6 (3):63 – 77.score: 15.0
  15. Barry F. Dainton (2004). Unity in the Void: Reply to Revonsuo. Psyche 10 (1).score: 15.0
    While agreeing with me on many issues, Revonsuo rejects my claim that phenomenal states could be co-conscious without being spatially related (in experience). In defence of my claim I described a thought-experiment in which.
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  16. Kenneth A. Reynhout (2011). Alain Badiou: Hidden Theologian of the Void? Heythrop Journal 52 (2):219-233.score: 15.0
  17. Alan Wallach (1997). Meyer Schapiro's Essay on Style: Falling Into the Void. Journal of Aesthetics and Art Criticism 55 (1):11-15.score: 15.0
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  18. William R. Everdell (1999). 25 Centuries of Atoms and Void. Pullman, Bernard, the Atom in the History of Human Thought, Translated by Axel R. Reisinger. Foundations of Chemistry 1 (3):305-309.score: 15.0
  19. David Robjant (2013). Symposium on Iris Murdoch. How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal 54 (6):999-1006.score: 15.0
    Murdoch brings together the darkness of misery and the darkness of wickedness under the observation that ‘goodness is not acontinuously active organic part of our purposes and wishes’. This looks like an empirically minded correction of Socrates. But besides correcting Socrates, is Murdoch also offering, as Stephen Mulhall suggests, ‘a fundamental counter-example’ to her own ‘moral vision’? This depends on what one takes Murdoch’s moral vision to be. I trace Mulhall's mistake to Maria Antonaccio's misidentification of the good with the (...)
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  20. Thomas S. Knight (1959). Parmenides and the Void. Philosophy and Phenomenological Research 19 (4):524-528.score: 15.0
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  21. Diana M. Bowman & Karinne Ludlow (2009). Filling the Information Void: Using Public Registries as a Tool in Nanotechnologies Regulation. [REVIEW] Journal of Bioethical Inquiry 6 (1):25-36.score: 15.0
    Based on the experiences of two high profile voluntary data collection programs for engineered nanomaterials, this article considers the merit of an international online registry for scientific data on engineered nanomaterials and environmental, health and safety (EHS) data. Drawing on the earlier experiences from the pharmaceutical industry, the article considers whether a registry of nanomaterials at the international level is practical or indeed desirable, and if so, whether such an initiative—based on the current state of play—should be voluntary or mandatory. (...)
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  22. Silvia Manzo (2003). The Arguments on Void in Seventeenth Century: The Case of Francis Bacon. British Journal for the History of Science 36 (26):43.score: 15.0
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  23. Rudolph E. Siegel (1961). Parmenides and the Void. Philosophy and Phenomenological Research 22 (2):264-266.score: 15.0
  24. Friedrich Solmsen (1977). Epicurus on Void, Matter and Genesis: Some Historical Observations. Phronesis 22 (3):263 - 281.score: 15.0
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  25. Bernhard Giesen (2005). Performing Transcendence in Politics: Sovereignty, Deviance, and the Void of Meaning. Sociological Theory 23 (3):275-285.score: 15.0
  26. J. J. MacIntosh (2001). Boyle, Bentley and Clarke on God, Necessity, Frigorifick Atoms and the Void. International Studies in the Philosophy of Science 15 (1):33 – 50.score: 15.0
    In this paper I look at two connections between natural philosophy and theology in the late 17th century. In the last quarter of the century there was an interesting development of an argument, earlier but sketchier versions of which can be found in classical philosophers and in Descartes. The manoeuvre in question goes like this: first, prove that there must, necessarily, be a being which is, in some sense of "greater", greater than humans. Second, sketch a proof that such a (...)
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  27. Paul W. Ashton (2007). From the Brink: Experiences of the Void From a Depth Psychology Perspective. Karnac.score: 15.0
    By drawing on the writings of both Jungian and psychoanalytic thinkers as well as on poetry, mythology and art, and by illustrating these ideas with dreams and ...
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  28. Sergei Prozorov (2012). What is the |[Lsquo]|World|[Rsquo]| in World Politics|[Quest]| Heidegger, Badiou and Void Universalism. Contemporary Political Theory 12 (2):102.score: 15.0
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  29. Friedrich Solmsen (1977). Epicurus on Void, Matter and Genesis. Phronesis 22 (2):263-281.score: 15.0
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  30. Tzuchien Tho (2006). Politics and the Void. Radical Philosophy Today 2006:139-154.score: 15.0
    Although working through different traditions in European philosophy, the works of Giorgio Agamben and Slavoj Žižek have recently focused on issues surrounding the “state of emergency” that characterizes our age of increasing humanitarianism and global “police” actions. By investigating parallels in their separate diagnoses of our current political tendencies, this paper examines their suggestions for a political program of the future. Beginning with the paradoxes revealed in the ontological referent implied in “universal human rights,” this investigation will examine the contemporary (...)
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  31. Jean Naudin & Jean-Michel Azorin (2001). Schizophrenia and the Void. Philosophy, Psychiatry, and Psychology 8 (4):291-293.score: 15.0
  32. Alphonso Lingis (1976). The Void That Awaits the Force of Anxiety. Journal of Phenomenological Psychology 6 (2):153-163.score: 15.0
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  33. H. Stuart Hughes (1995). Action as Philosophy: The Void in Italian Fascism. [REVIEW] Journal of Value Inquiry 29 (3):367-377.score: 15.0
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  34. B. Farrington (1965). Atomism in a Void George K. Strodach: The Philosophy of Epicurus. Pp.X + 262. Evanston, Illinois: Northwestern University Press, 1963. Cloth, $5. [REVIEW] The Classical Review 15 (03):290-291.score: 15.0
  35. George Johnson, Dark Matter Lights the Void.score: 15.0
    MANY moons from now, when extraterrestrial archeologists sift through the records of our brief civilization, they might be amused to stumble across the proceedings of an annual convention of stargazers called the American Astronomical Society. They would be right in concluding that 1996 was, in one way or another, a landmark year.
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  36. Daryn Lehoux (1999). All Voids Large and Small, Being a Discussion of Place and Void in Strato of Lampsacus's Matter Theory. Apeiron 32 (1):1 - 36.score: 15.0
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  37. Robert B. Pippin (2008). American Memory in Henry James: Void and Value. Common Knowledge 14 (1):168-168.score: 15.0
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  38. David Robjant (forthcoming). How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal.score: 15.0
    Discussion of Iris Murdoch recalls Socrates' plea that he be allowed a crabwise approach to the Good. What his audience want of a direct approach is an explanation of precisely what sort of thing the Good is, where the demand for precision carries the force of: Tell me now, in which of the categories of thing I already allow to exist is the Good to be found? This is just what academia has done with the obscure singularity of Murdoch – (...)
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  39. Colin Wright (2008). Event or Exception?: Disentangling Badiou From Schmitt, or, Towards a Politics of the Void. Theory and Event 11 (2).score: 15.0
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  40. Junius André F. Balista, Dranreb Earl O. Juanico & Caesar A. Saloma (2011). The Brazilian Nut Effect by Void Filling: An Analytic Model. Complexity 16 (5):9-16.score: 15.0
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  41. Victoria Bladen (2012). The Rock and the Void: Pastoral and Loss in Joan Lindsay's Picnic at Hanging Rock and Peter Weir's Film Adaptation. Colloquy 23:159-184.score: 15.0
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  42. Scott Cowdell (1991). Radical Theology, Postmodernity and Christian Life in the Void. Heythrop Journal 32 (1):62–71.score: 15.0
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  43. Michael Dillon (2003). (De)Void of Politics?: A Response to Jacques Ranciere's Ten Theses on Politics. Theory and Event 6 (4).score: 15.0
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  44. Björn Fasterling & Geert Demuijnck (2013). Human Rights in the Void? Due Diligence in the UN Guiding Principles on Business and Human Rights. Journal of Business Ethics 116 (4):799-814.score: 15.0
    The ‘Guiding Principles on Business and Human Rights’ (Principles) that provide guidance for the implementation of the United Nations’ ‘Protect, Respect and Remedy’ framework (Framework) will probably succeed in making human rights matters more customary in corporate management procedures. They are likely to contribute to higher levels of accountability and awareness within corporations in respect of the negative impact of business activities on human rights. However, we identify tensions between the idea that the respect of human rights is a perfect (...)
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  45. Carl Schneider (2007). Void for Vagueness. Hastings Center Report 37 (1):10-11.score: 15.0
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  46. Tina Beattie (2013). Theology After Postmodernity: Divining the Void--A Lacanian Reading of Thomas Aquinas. Oup Oxford.score: 15.0
    Engaging the theology of Thomas Aquinas with the psychoanalytic theory of Jacques Lacan, Tina Beattie shows how Thomism exerted a formative influence on Lacan, and how a Lacanian approach can bring new insights to Thomas's theology. Lacan makes possible a renewed Thomism which offers a rich theology of creation, incarnation, and redemption.
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  47. Peter Boxall (2008). " There's No Lack of Void": Waste and Abundance in Beckett and DeLillo. Substance 37 (2):56-70.score: 15.0
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  48. Ray Brassier (2000). Stellar Void or Cosmic Animal? Badiou and Deleuze on the Dice-Throw. Pli: The Warwick Journal of Philosophy 10:200-216.score: 15.0
  49. Gunnar Breivik (2010). Being-in-the-Void: A Heideggerian Analysis of Skydiving. Journal of the Philosophy of Sport 37 (1):29-46.score: 15.0
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  50. Mark M. Freed (2007). The Void of Ethics: Robert Musil and the Experience of Modernity (Review). Symploke 14 (1):356-358.score: 15.0
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