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

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  1.  7
    David Leith (2012). Pores and Void in Asclepiades' Physical Theory. Phronesis 57 (2):164-191.
    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.  2
    William Brown & David H. Fleming (2015). Voiding Cinema: Subjectivity Beside Itself, or Unbecoming Cinema in Enter the Void. Film-Philosophy 19:124-145.
    This essay examines Gaspar Noë's film, Enter the Void, in light of the work of both Gilles Deleuze and Alain Badiou. Arguing that the film shows to viewers the 'void' that separates subjects from objects, the essay also considers Noë's film in the light of drug literature and the altered states induced by cinema and describe by Anna Powell. Finally, the essay proposes that Enter the Void is a work of 'unbecoming' cinema, which in turn points to (...)
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  3.  1
    Silvia Manzo (2013). The Preservation of the Whole and the Teleology of Nature in Late Medieval, Renaissance and Early Modern Debates on the Void. Journal of Early Modern Studies 2 (2):9-34.
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  4. David Lewis (2004). Void and Object. In John Collins, Ned Hall & L. A. Paul (eds.), Causation and Counterfactuals. MIT Press 277-290.
    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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  5. F. E. Close (2010). The Void. Sterling.
    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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  6.  14
    Tony Milligan (2013). Love in Dark Times: Iris Murdoch on Openness and the Void. Religious Studies 50 (1):1-14.
    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.  36
    Abraham Akkerman (2009). Urban Void and the Deconstruction of Neo-Platonic City-Form. Ethics, Place and Environment 12 (2):205 – 218.
    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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  8.  13
    Vivian M. May (2014). “Speaking Into the Void”? Intersectionality Critiques and Epistemic Backlash. Hypatia 29 (1):94-112.
    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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  9. Alnoor Dhanani (1993). The Physical Theory of Kalām: Atoms, Space, and Void in Basrian Mu‘Tazilī Cosmology. Brill.
    This book reconstructs the kalām theories of matter, space, and void in the tenth and eleventh centuries A.D., using texts that have only recently become available.
     
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  10.  14
    Sergei Prozorov (2013). What is the ‘World’ in World Politics? Heidegger, Badiou and Void Universalism. Contemporary Political Theory 12 (2):102-122.
    This article addresses the ontological presuppositions of the discourse on world politics in political and international relations theory. We argue that the ambivalent status of world politics is due to the understanding of its central concept, that is, the world, in terms of totality or ‘the whole’. Drawing on Alain Badiou's set-theoretical ontology, this article demonstrates that such a concept is logically inconsistent, which leads the discourse on world politics to a perpetual oscillation between the presupposition of a universal totality (...)
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  11. John Philoponus, Simplicius, David J. Furley & Christian Wildberg (1991). Corollaries on Place and Void. Duckworth.
  12.  7
    Philippe Mengue (2005). The Absent People and the Void of Democracy. Contemporary Political Theory 4 (4):386.
    The principal argument advanced here is that the principle of immanence, common to Deleuze and Spinoza, will — if we follow its political radicalism — lead to a revalorization of existing Western democracy, to the degree that it allows for an internal and permanent self-reflexivity . The principle of the discontinuity of spheres of rationality, the emotive basis of all political power, and the principle of multiple and incomplete association distinguishes this idea from the Habermasian public sphere. Confrontation with the (...)
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  13.  4
    Nathan M. Powers (2014). Void and Space in Stoic Ontology. Journal of the History of Philosophy 52 (3):411-432.
    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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  14.  12
    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.
    Francis Bacon's position on the existence of void and its nature has been mostly studied with regard to his views on the atom. This approach is undoubtedly right, but it disregards further topics related to Bacon's account of void, namely the world system and the transmutation of bodies. Consequently, a more comprehensive study of Bacon's view on vacuum seems desirable where all the contexts are taken into account. To address this desideratum, the present paper examines Bacon's different views (...)
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  15.  2
    Edit Anna Lukacs (2014). Bradwardine and Buckingham on the Extramundane Void. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 17 (1):123-149.
    In the corollaries to Book I, Chapter 5 of De causa Dei, Thomas Bradwardine assumes the existence of an actual, infinite, God-filled extramundane void. Thomas Buckingham, Bradwardine’s former student, develops in the unedited Question 23 of his Quaestiones theologicae a rejection of the void’s existence precisely in opposition to the theory of his master. His argumentation is not only remarkable in its own; it also allows us to reassess essential concepts from Bradwardine’s De causa Dei, such as divine (...)
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  16. Stefano Franchi, Palomar, the Triviality of Modernity and the Doctrine of the Void.
    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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  17. 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.
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  18. 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
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  19. Harold Skulsky (2009). Staring Into the Void: Spinoza, Master of Nihilism. University of Delaware.
    Drawing extensively on the whole range of Spinoza’s philosophical writing, Staring into the Void devotes twelve chapters to showing in detail how the architecture of reality as Spinoza saw it rises in stages from a theory of being to prophetically modern theories of the physical world, of causal law, of perceptual and intuitive knowledge, of determinism, of the roots of human motivation, and of the kinds of civil society that human nature is capable of sustaining. Professor Skulsky tries to (...)
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  20. Matt Tierney (2014). What Lies Between: Void Aesthetics and Postwar Post-Politics. Rowman & Littlefield International.
    This book explores the emergence of void aesthetics in fiction, film, and theory in the postwar period in order to assert the disruptive opportunity this aesthetic offers to the post-political present.
     
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  21. Ellen L. K. Toronto, Gemma Ainslie, Molly Donovan, Maurine Kelly, Christine C. Kieffer & Nancy McWilliams (eds.) (2013). Psychoanalytic Reflections on a Gender-Free Case: Into the Void. Routledge.
    The past two decades of psychoanalytic discourse have witnessed a marked transformation in the way we think about women and gender. The assignment of gender carries with it a host of assumptions, yet without it we can feel lost in a void, unmoored from the world of rationality, stability and meaning. The feminist analytic thinkers whose work is collected here confront the meaning established by the assignment of gender and the uncertainty created by its absence. The contributions brought together (...)
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  22. Barry F. Dainton (2004). Unity in the Void: Reply to Revonsuo. Psyche 10 (1).
    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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  23. Jean Naudin & Jean-Michel Azorin (2001). Schizophrenia and the Void. Philosophy, Psychiatry, and Psychology 8 (4):291-293.
  24.  11
    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.
    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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  25.  4
    Gunnar Breivik (2010). Being-in-the-Void: A Heideggerian Analysis of Skydiving. Journal of the Philosophy of Sport 37 (1):29-46.
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  26.  7
    David Robjant (forthcoming). How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal.
    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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  27.  5
    Tina Beattie (2013). Theology After Postmodernity: Divining the Void--A Lacanian Reading of Thomas Aquinas. OUP Oxford.
    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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  28. Rudolph E. Siegel (1961). Parmenides and the Void. Philosophy and Phenomenological Research 22 (2):264-266.
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  29.  61
    Sam Gillespie (2001). Placing the Void: Badiou on Spinoza. Angelaki 6 (3):63 – 77.
  30.  17
    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.
    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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  31. Pierre Maurice Marie Duhem (1985). Medieval Cosmology: Theories of Infinity, Place, Time, Void, and the Plurality of Worlds. University of Chicago Press.
  32. Ray Brassier (2000). Stellar Void or Cosmic Animal? Badiou and Deleuze on the Dice-Throw. Pli: The Warwick Journal of Philosophy 10:200-216.
  33.  4
    Wayne Stables (2015). An Image or a “Gaping Void”. Angelaki 20 (4):37-52.
    The interest of this paper is to discover the precondition of experience. It is suggested that Walter Benjamin's meditations on Proust, as well as on the origin of the novel, lead to the verge of that discovery. A la recherche du temps perdu is less a monumental work of fiction in this view than the limit of experience – the intransmissible fact of the transience of the present – made manifest in writing. While in Proust transience gives way to its (...)
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  34. John Malcolm (1991). On Avoiding the Void. Oxford Studies in Ancient Philosophy 9:75-94.
     
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  35.  14
    Cecilia Trifogli (1992). Giles of Rome on Natural Motion in the Void. Mediaeval Studies 54 (1):136-161.
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  36.  20
    Paolo Palmieri (2005). Galileo's Construction of Idealized Fall in the Void. History of Science 43 (4):343-390.
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  37.  47
    Carl Schneider (2007). Void for Vagueness. Hastings Center Report 37 (1):10-11.
  38. Max Deutscher (2003). Genre and Void Looking Back at Sartre and Beauvoir. Monograph Collection (Matt - Pseudo).
  39. Thomas M. Kelly (2002). Theology at the Void the Retrieval of Experience.
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  40.  7
    Herman Ooms (1986). """ Primeval Chaos" and" Mental Void" in Early Tokugawa Ideology: Fujiwara Seika, Suzuki Shōsan and Yamazaki Ansai. Japanese Journal of Religious Studies 13 (4):245-260.
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  41.  21
    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.
    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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  42.  3
    David J. Furley (1985). Strato’s Theory of the Void. In Aristoteles - Werk Und Wirkung, Bd I, Aristoteles Und Seine Schule. De Gruyter 594-609.
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  43.  12
    Michael Dillon (2003). (De)Void of Politics?: A Response to Jacques Ranciere's Ten Theses on Politics. Theory and Event 6 (4).
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  44.  5
    Jay A. Gupta (2004). Freedom of the Void: Hegel and Nietzsche on the Politics of Nihilism: Toward a Critical Understanding of 9/11. Telos: Critical Theory of the Contemporary 2004 (129):17-39.
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  45.  10
    Robert B. Pippin (2008). American Memory in Henry James: Void and Value. Common Knowledge 14 (1):168-168.
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  46.  3
    David Konstan (2014). Epicurus on the Void. In Christoph Horn, Christoph Helmig & Graziano Ranocchia (eds.), Space in Hellenistic Philosophy: Critical Studies in Ancient Physics. De Gruyter 83-100.
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  47.  9
    Lawrence P. Schrenk (1993). Place, Void, and Eternity. Ancient Commentators on Aristotle. Review of Metaphysics 46 (3):609-611.
  48.  15
    John G. Rudy (1990). Wordsworth and the Zen Void. Thought: A Journal of Philosophy 65 (2):127-142.
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  49.  9
    Colin Wright (2008). Event or Exception?: Disentangling Badiou From Schmitt, or, Towards a Politics of the Void. Theory and Event 11 (2).
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  50.  26
    Kenneth A. Reynhout (2011). Alain Badiou: Hidden Theologian of the Void? Heythrop Journal 52 (2):219-233.
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