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

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  1. Jonathan Dollimore (1998). Death, Desire, and Loss in Western Culture. Routledge.score: 24.0
    From Odysseus' seduction by the song of the Sirens to Oscar Moore's 1991 novel A Matter of Life and Sex , whose protagonist courts death through sex and dies of AIDS, the frustrated relationship between death and desire has fixated the Western imagination. Philosophers have grappled with it and poets have told of its beauty and pain. In this strikingly original work, cultural critic Jonathan Dollimore once again demonstrates his remarkable ability to take on the complex and reveal its (...)
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  2. Jörn Rüsen (ed.) (2002). Western Historical Thinking: An Intercultural Debate. Berghahn Books.score: 24.0
    In this volume, Peter Burke, a prominent "Western" historian, offers ten hypotheses that attempt to constitute specifically "Western Historical Thinking".
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  3. Riccardo Baldissone (2013). Chaos Beyond Order: Overcoming the Quest for Certainty and Conservation in Modern Western Sciences. Cosmos and History: The Journal of Natural and Social Philosophy 9 (1):35-49.score: 24.0
    Chaos theory not only stretched the concept of chaos well beyond its traditional semantic boundaries, but it also challenged fundamental tenets of physics and science in general. Hence, its present and potential impact on the Western worldview cannot be underestimated. I will illustrate the relevance of chaos theory in regard to modern Western thought by tracing the concept of order, which modern thinkers emphasised as chaos’ dichotomic counterpart. In particular, I will underline how the concern of seventeenth-century natural (...)
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  4. Danielle Endres (2013). Animist Intersubjectivity as Argumentation: Western Shoshone and Southern Paiute Arguments Against a Nuclear Waste Site at Yucca Mountain. [REVIEW] Argumentation 27 (2):183-200.score: 24.0
    My focus in this essay is Shoshone and Paiute arguments against the Yucca Mountain site that claim that because Yucca Mountain is a culturally significant sacred place it should not be used to store nuclear waste. Within this set of arguments for the cultural value of Yucca Mountain, I focus on arguments that claim that the proposed nuclear waste site will damage Yucca Mountain and its ecosystem—the mountain, plants, and animals themselves. These arguments assume that Yucca Mountain and its ecosystem (...)
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  5. Song Tian (2011). A Study of Experiential Technology and Scientific Technology, Exemplified by Chinese and Western Medicine. Frontiers of Philosophy in China 6 (2):298-315.score: 24.0
    Experience and science, being the two sources of technology, have different focuses. In experiential technology, techniques and skills are emphasized while in scientific technology tool or equipment. Experiential technology is generally regarded as local knowledge, and scientific technology universal. Traditional Chinese medicine is an experiential technology. In contrast, Western medicine is set up as a scientific technology with great efforts. Through the comparison of these two medicines, this paper attempts to illustrate the difference between the two technologies and in (...)
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  6. Gotlind B. Ulshöfer (2000). A Whiteheadian Business Ethics and the Western Hemisphere. Journal of Business Ethics 23 (1):67 - 71.score: 24.0
    The first part of my presentation is a short outline of how a feminist, process-oriented, i.e. in a Whiteheadian tradition, business ethics may look like. In the second part, I want to apply this approach in the field of American foreign trade policy concerning the extension of the North American Free Trade Area (NAFTA) to a free trade zone of the Western Hemisphere. I want to focus on ethical problems for the business of the Free Trade Area of the (...)
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  7. Jens Zimmermann (2012). Humanism and Religion: A Call for the Renewal of Western Culture. OUP Oxford.score: 24.0
    The question of who 'we' are and what vision of humanity 'we' assume in Western culture lies at the heart of hotly debated questions on the role of religion in education, politics, and culture in general. The need for recovering a greater purpose for social practices is indicated, for example, by the rapidly increasing number of publications on the demise of higher education, lamenting the fragmentation of knowledge and university culture's surrender to market-driven pragmatism. The West's cultural rootlessness and (...)
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  8. James R. Veteto (2008). The History and Survival of Traditional Heirloom Vegetable Varieties in the Southern Appalachian Mountains of Western North Carolina. Agriculture and Human Values 25 (1):121-134.score: 24.0
    Southern Appalachia is unique among agroecological regions of the American South because of the diverse environmental conditions caused by its mountain ecology, the geographic and commercial isolation of the region, and the relative cultural autonomy of the people that live there. Those three criteria, combined with a rich agricultural history and the continuance of the homegardening tradition, make southern Appalachia an area of relatively high crop biodiversity in America. This study investigated the history and survival of traditional heirloom vegetable crops (...)
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  9. Jeremy Northcote & Abel D. Alonso (2011). Factors Underlying Farm Diversification: The Case of Western Australia's Olive Farmers. [REVIEW] Agriculture and Human Values 28 (2):237-246.score: 24.0
    The growth of niche markets in rural industries has been one response to the restructuring of established agricultural industries in developed countries. In some cases entry into niche markets is part of a diversification of activities from other areas of farm-based production or services. In other cases, operators have sought to diversify from niche market production into other areas, such as on-site selling and agritourism. This paper outlines the findings of an exploratory qualitative study of the factors that olive farmers (...)
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  10. David Skrbina (2003). Panpsychism as an Underlying Theme in Western Philosophy: A Survey Paper. Journal of Consciousness Studies 10 (3):4-46.score: 21.0
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  11. Weihua Niu & Robert J. Sternberg (2006). The Philosophical Roots of Western and Eastern Conceptions of Creativity. Journal of Theoretical and Philosophical Psychology 26 (1-2):18-38.score: 21.0
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  12. Kevin Anderson (1992). Lenin, Hegel and Western Marxism: From the 1920s to 1953. Studies in East European Thought 44 (2):79-129.score: 21.0
  13. Alan Padgett (2010). Science and Religion in Western History: Models and Relationships. In Science and Religion in Dialogue. Wiley-Blackwell. 847--861.score: 21.0
    This chapter contains sections titled: * An Overview of Historical Approaches * Simplicity, Complexity, Modesty * Historical Developments * Recent Developments * Contemporary Proposals * Notes * Bibliography.
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  14. Pierre Effa, Achille Massougbodji, Francine Ntoumi, François Hirsch, Henri Debois, Marissa Vicari, Assetou Derme, Jacques Ndemanga-kamoune, Joseph Nguembo, Benido Impouma, Jean-paul Akué, Armand Ehouman, Alioune Dieye & Wen Kilama (2007). Ethics Committees in Western and Central Africa: Concrete Foundations. Developing World Bioethics 7 (3):136–142.score: 21.0
    The involvement of developing countries in international clinical trials is necessary for the development of appropriate medicines fo.
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  15. Joseph Fracchia (2013). The Philosophical Leninism and Eastern 'Western Marxism' of Georg Lukács. Historical Materialism 21 (1):69-93.score: 21.0
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  16. Yozan Dirk Mosig (2006). Conceptions of the Self in Western and Eastern Psychology. Journal of Theoretical and Philosophical Psychology 26 (1-2):39-50.score: 21.0
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  17. David Carrier (2012). Chinese Art: How Different Could It Be From Western Painting? History and Theory 51 (1):116-122.score: 21.0
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  18. Guo Zhaodi (2012). Wisdom and Knowledge: The Outline of Eastern and Western Aesthetic Spirits. Frontiers of Philosophy in China 7 (1):90-111.score: 21.0
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  19. David Burge (2008). A Brief History of Western Thought. Chelsea Books.score: 21.0
     
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  20. John Carroll (2008/2010). The Wreck of Western Culture: Humanism Revisited. Isi Books.score: 21.0
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  21. Edgar L. Eckfeldt (2011). The Christian Legacy: Taming Brutish Human Nature in Western Civilization. Life Wisdom Books.score: 21.0
    A people divided -- Impact of science -- The physical world and its life forms -- Human beginnings -- Our animal instincts -- An inward look -- Emergence of civilization -- Flaws in civilizations -- Brutal despair in ancient Rome -- Persistent cruelty -- The search for ethics in antiquity -- Ecclesiastical search for ethics in Christianity -- The Gospel's ethical impact -- Ethical impact in multi-invaded Britannia -- Ethical impact in seeking freedom -- Rather humanitarian Britain -- Rather humanitarian (...)
     
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  22. H. Richard Niebuhr (1960). Radical Monotheism and Western Civilization. Lincoln, University of Nebraska.score: 21.0
     
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  23. W. M. Spellman (2011). A Short History of Western Political Thought. Palgrave Macmillan.score: 21.0
    Machine generated contents note: -- Introduction: Civil Society and Human Flourishing -- City States and Republics, c.400 BCE-400 -- Heavenly Mandates, 400-1500 -- The Emergence of the Sovereign State, 1500-1700 -- From Subject to Citizen, 1700-1815 -- Ideology and Equality, 1815-1914 -- Breakdown and Uncertainty, 1914-2010 -- Conclusion -- Endnotes -- Index.
     
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  24. Darren Staloff, Louis Markos, Jeremy duQuesnay Adams, Phillip Cary, Dennis Dalton, Alan Charles Kors, Jeremy Shearmur, Robert C. Solomon, Robert Kane, Kathleen Marie Higgins, Mark W. Risjord & Douglas Kellner (eds.) (2000). Great Minds of the Western Intellectual Tradition. Teaching Co..score: 21.0
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  25. Keqian Xu (2010). Chinese “Dao” and Western “Truth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.score: 18.0
    In the Pre-Qin time, pursuing “Dao” was the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered pursuing “Truth” as their ultimate goal. While the “Dao” in ancient Chinese texts and the “Truth” in ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese and Western (...)
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  26. Anthony Kenny (2006). An Illustrated Brief History of Western Philosophy. Blackwell Pub..score: 18.0
    This illustrated edition of Sir Anthony Kenny’s acclaimed survey of Western philosophy offers the most concise and compelling story of the complete development of philosophy available. Spanning 2,500 years of thought, An Illustrated Brief History of Western Philosophy provides essential coverage of the most influential philosophers of the Western world, among them Socrates, Plato, Aristotle, Jesus, Augustine, Aquinas, Machiavelli, Descartes, Hobbes, Spinoza, Berkeley, Hume, Rousseau, Kant, Hegel, Marx, Mill, Nietzsche, Darwin, Freud, Frege, Russell, and Wittgenstein. Replete with (...)
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  27. Matthew D. MacKenzie (2007). The Illumination of Consciousness: Approaches to Self-Awareness in the Indian and Western Traditions. Philosophy East and West 57 (1):40-62.score: 18.0
    : Philosophers in the Indian and Western traditions have developed and defended a range of sophisticated accounts of self-awareness. Here, four of these accounts are examined, and the arguments for them are assessed. Theories of self-awareness developed in the two traditions under consideration fall into two broad categories: reflectionist or other-illumination theories and reflexivist or self-illumination theories. Having assessed the main arguments for these theories, it is argued here that while neither reflectionist nor reflexivist theories are adequate as traditionally (...)
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  28. Gunnar Skirbekk (2001). A History of Western Thought: From Ancient Greece to the Twentieth Century. Routledge.score: 18.0
    History of Western Thought is a comprehensive introduction to the history of Western philosophy from the Pre-Socratics to Twentieth Century thought. In addition to all the key figures, the book covers figures whose contributions have so far been overlooked such as Vico, Montesquieu, Durkheim and Weber.
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  29. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 18.0
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva (...)
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  30. Bryan Magee (2000). The Great Philosophers: An Introduction to Western Philosophy. Oxford University Press.score: 18.0
    Beginning with the death of Socrates in 399 BC, and following the strand of philosophical inquiry through the centuries to recent figures such as Bertrand Russell and Wittgenstein, Bryan Magee's conversations with fifteen contemporary writers and philosophers provide an accessible and exciting account of Western philosophy and its greatest thinkers. With contributions from A. J. Ayer, Bernard Williams, Martha Nussbaum, Peter Singer, and John Searle, the book is not only an introduction to the philosophers of the past, but gives (...)
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  31. Martin Shaw (2005). The New Western Way of War: Risk-Transfer War and its Crisis in Iraq. Polity.score: 18.0
    The new western way of war from Vietnam in Iraq -- Theories of the new western way of war -- The global surveillance mode of warfare -- Rules of risk-transfer war -- Iraq: risk economy of a war -- A way of war in crisis.
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  32. Sean Sayers, Dialectic in Western Marxism.score: 18.0
    The fundamental principles of modern dialectical philosophy derive from Hegel. He sums them up as follows. ‘Everything is inherently contradictory ... Contradiction is the root of all movement and vitality, it is only in so far as something has a contradiction within it that it moves, has an urge and activity' (Hegel 1969, 439). In Hegel's philosophy these ideas form part of an all−embracing idealist system which portrays all phenomena ×− both natural and social ×− as subject to dialectic. Marx (...)
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  33. William Mikulas (2007). Buddhism & Western Psychology: Fundamentals of Integration. Journal of Consciousness Studies 14 (4):4-49.score: 18.0
    Essential Buddhism, the fundamental teachings of the historical Buddha and the core of all major branches of Buddhism, is psychology, not religion or philosophy. Essential Buddhism is described from a psychological perspective and interrelated with Western psychology in general, and cognitive science, behaviour modification, psychoanalysis, and transpersonal psychology, in specific. Integrating Buddhist psychology and Western psychology yields a more comprehensive psychology and more powerful therapies.
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  34. Thaddeus Metz (2010). African and Western Moral Theories in a Bioethical Context. Developing World Bioethics 10 (1):49-58.score: 18.0
    The field of bioethics is replete with applications of moral theories such as utilitarianism and Kantianism. For a given dilemma, even if it is not clear how one of these western philosophical principles of right (and wrong) action would resolve it, one can identify many of the considerations that each would conclude is relevant. The field is, in contrast, largely unaware of an African account of what all right (and wrong) actions have in common and of the sorts of (...)
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  35. Mary I. Bockover (2010). Confucianism and Ethics in the Western Philosophical Tradition I: Foundational Concepts. Philosophy Compass 5 (4):307-316.score: 18.0
    Confucianism conceives of persons as being necessarily interdependent, defining personhood in terms of the various roles one embodies and that are established by the relationships basic to one's life. By way of contrast, the Western philosophical tradition has predominantly defined persons in terms of intrinsic characteristics not thought to depend on others. This more strictly and explicitly individualistic concept of personhood contrasts with the Confucian idea that one becomes a person because of others; where one is never a person (...)
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  36. J. Baird Callicott (1982). Traditional American Indian and Western European Attitudes Toward Nature: An Overview. Environmental Ethics 4 (4):293-318.score: 18.0
    A generalized traditional Western world view is compared with a generalized traditional American Indian world view in respect to the practical relations implied by either to nature. The Western tradition pictures nature as material, mechanical, and devoid of spirit (reserving that exclusively for humans), while the American Indian tradition pictures nature throughout as an extended family or society of living, ensouled beings. The former picture invites unrestrained exploitation of nonhuman nature, while the latter provides the foundations for ethical (...)
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  37. John Barresi, The Rise and Fall of the Conscious Self: A History of Western Concepts of Self and Personal Identity.score: 18.0
    I will trace the history of western conceptions of soul and self from the ancient Greeks to the present. The story line that I will present is based mainly on material covered in two books by Ray Martin and myself: _The Naturalization of the Soul: Self and Personal Identity in the_.
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  38. Mary I. Bockover (2010). Confucianism and Ethics in the Western Philosophical Tradition II: A Comparative Analysis of Personhood. Philosophy Compass 5 (4):317-325.score: 18.0
    This Philosophy Compass article continues the comparison between Confucian and mainstream Western views of personhood and their connection with ethics begun in Confucianism and Ethics in the Western Philosophical Tradition I: Fundamental Concepts , by focusing on the Western self conceived as an independent agent with moral and political rights. More specifically, the present article briefly accounts for how the more strictly and explicitly individualistic notion of self dominating Western philosophy has developed, leading up to a (...)
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  39. Weidong Yu & Jin Xu (2009). Morality and Nature: The Essential Difference Between the Dao of Chinese Philosophy and Metaphysics in Western Philosophy. [REVIEW] Frontiers of Philosophy in China 4 (3):360-369.score: 18.0
    Both thinkings on Dao in Chinese philosophy and metaphysics in Western philosophy investigate things on a spiritual level that transcends experience, but there are incommensurable differences between them. The objective of “metaphysics” is ontological knowledge about nature from the perspective of epistemological “truth-pursuing”. Western metaphysics is thus a “metaphysics of nature”. Dao in Chinese philosophy, on the other hand, more often manifests itself in “good-pursuing” by means of the internal, experiential pursuit of moral stature and spiritual security. Philosophy (...)
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  40. John Morreall (1989). The Rejection of Humor in Western Thought. Philosophy East and West 39 (3):243-265.score: 18.0
    I examine three main objections to humor in western thought--That humor is hostile, That it is irrational, And that it is irresponsible. None of these, I show, Is a valid general objection to humor. I then explore some of the values of humor overlooked in western thought, Especially the way it gets us to see things in new ways and liberates us from practical concern. I contrast the western rejection of humor with the embracing of humor in (...)
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  41. Rupert Read (2012). Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World (New Haven and London: Yale University Press, 2010). [REVIEW] Phenomenology and the Cognitive Sciences 11 (1):119-124.score: 18.0
    Iain McGilchrist, The master and his emissary: the divided brain and the making of the Western world (New Haven and London: Yale University Press, 2010) Content Type Journal Article Category Book Review Pages 119-124 DOI 10.1007/s11097-011-9235-x Authors Rupert Read, University of East Anglia, Norwich, UK Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759 Journal Volume Volume 11 Journal Issue Volume 11, Number 1.
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  42. Shlomo Biderman & Ben-Ami Scharfstein (eds.) (1989). Rationality in Question: On Eastern and Western Views of Rationality. E.J. Brill.score: 18.0
    Rationality and Logic J. Kekes i It is a basic assumption of the Western intellectual and moral tradition that rationality is a central value. ...
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  43. Monica A. Coleman (2007). From Models of God to a Model of Gods: How Whiteheadian Metaphysics Facilitates Western Language Discussion of Divine Multiplicity. Philosophia 35 (3-4):329-340.score: 18.0
    In today’s society, models of God are challenged to account for more than the postmodern context in which Western Christianity finds itself; they should also consider the reality of religious pluralism. Non-monotheistic religions present a particular challenge to Western theological and philosophical God-modeling because they require a model of Gods. This paper uses an African traditional religion as a case study to problematize the effects of monotheism on philosophical models of God. The desire to uphold the image of (...)
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  44. Anthony Kenny (1998). A Brief History of Western Philosophy. Blackwell Pub..score: 18.0
    Spanning 2,500 years of thought, this superb volume provides essential coverage of the most influential philosophers of the Western world, including Socrates, ...
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  45. Kevin Anderson (2010). Marx at the Margins: On Nationalism, Ethnicity, and Non-Western Societies. The University of Chicago Press.score: 18.0
    Colonial encounters in the 1850s: the European impact on India, Indonesia, and China -- Russia and Poland: the relationship of national emancipation to revolution -- Race, class, and slavery: the Civil War as a second American revolution -- Ireland: nationalism, class, and the labor movement -- From the Grundrisse to Capital: multilinear themes -- Late writings on non-western and precapitalist societies -- Conclusion -- Appendix: the vicissitudes of the Marx-Engels Gesamtausgabe from the 1920s to today.
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  46. Robert L. Arrington (1998). Western Ethics: An Historical Introduction. Blackwell Publishers.score: 18.0
    This volume provides a wide-ranging and lucid introduction to the major ethical theories found in the history of Western philosophy.
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  47. Thorsten Botz-Bornstein (2007). Dreams in Buddhism and Western Aesthetics: Some Thoughts on Play, Style and Space. Asian Philosophy 17 (1):65 – 81.score: 18.0
    Several Buddhist schools in India, China and Japan concentrate on the interrelationships between waking and dreaming consciousness. In Eastern philosophy, reality can be seen as a dream and an obscure 'reality beyond' can be considered as real. In spite of the overwhelming Platonic-Aristotelian-Freudian influence existent in Western culture, some Western thinkers and artists - Valéry, Baudelaire, and Schnitzler, for example - have been fascinated by a kind of 'simple presence' contained in dreams. I show that this has consequences (...)
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  48. Pierre Pica, Stanislas Dehaene, Elizabeth Spelke & Véronique Izard (2008). Log or Linear? Distinct Intuitions of the Number Scale in Western and Amazonian Indigene Cultures. Science 320 (5880):1217-1220.score: 18.0
    The mapping of numbers onto space is fundamental to measurement and to mathematics. Is this mapping a cultural invention or a universal intuition shared by all humans regardless of culture and education? We probed number-space mappings in the Mundurucu, an Amazonian indigene group with a reduced numerical lexicon and little or no formal education. At all ages, the Mundurucu mapped symbolic and nonsymbolic numbers onto a logarithmic scale, whereas Western adults used linear mapping with small or symbolic numbers and (...)
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  49. Nicholas Bunnin (2004/2009). The Blackwell Dictionary of Western Philosophy. Blackwell Pub..score: 18.0
    The Blackwell Dictionary of Western Philosophy is a concise reference to the whole history of Western philosophy, from ancient Greece to the present day.
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  50. Wu Kuang-ming (2010). “Let Chinese Thinking Be Chinese, Not Western”: Sine Qua Non to Globalization. Dao: A Journal of Comparative Philosophy 9 (2):193-209.score: 18.0
    Globalization consists of global interculture strengthening local cultures as it depends on them. Globality and locality are interdependent, and “universal” must be replaced by “inter-versal” as existence inter-exists. Chinese thinking thus must be Chinese, not Western, as Western thinking must be Western, not “universal”; China must help the West be Western, as the West must help China be Chinese. As Mrs. Tu speaks English in Chinese syntax, so “sinologists” logicize in Chinese phrases. English speakers parse her (...)
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