Search results for 'final cause' (try it on Scholar)

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  1. T. L. Short (2002). Darwin's Concept of Final Cause: Neither New nor Trivial. [REVIEW] Biology and Philosophy 17 (3):323-340.score: 180.0
    Darwin'suse of final cause accords with the Aristotelian idea of finalcauses as explanatory types – as opposed to mechanical causes, which arealways particulars. In Wright's consequence etiology, anadaptation is explained by particular events, namely, its past consequences;hence, that etiology is mechanistic at bottom. This justifies Ghiselin'scharge that such versions of teleology trivialize the subject, But a purelymechanistic explanation of an adaptation allows it to appear coincidental.Patterns of outcome, whether biological or thermodynamic, cannot be explainedbytracing causal chains, even were (...)
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  2. Rich Cameron (2003). The Ontology of Aristotle's Final Cause. Apeiron 35 (2):153-79.score: 164.0
    Modern philosophy is, for what appear to be good reasons, uniformly hostile to sui generis final causes. And motivated to develop philosophically and scientifically plausible interpretations, scholars have increasingly offered reductivist and eliminitivist accounts of Aristotle's teleological commitment. This trend in contemporary scholarship is misguided. We have strong grounds to believe Aristotle accepted unreduced sui generis teleology, and reductivist and eliminitivist accounts face insurmountable textual and philosophical difficulties. We offer Aristotelians cold comfort by replacing his apparent view with failed (...)
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  3. Stephen B. Hawkins (2007). Desire and Natural Classification: Aristotle and Peirce on Final Cause. Transactions of the Charles S. Peirce Society 43 (3):521 - 541.score: 120.0
    : Peirce was greatly influenced by Aristotle, particularly on the topic of final cause. Commentators are therefore right to draw on Aristotle in the interpretation of Peirce's teleology. But these commentators sometimes fail to distinguish clearly between formal cause and final cause in Aristotle's philosophy. Unless form and end are clearly distinguished, no sense can be made of Peirce's important claim that 'desires create classes.' Understood in the context of his teleology, this claim may be (...)
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  4. T. M. Forsyth (1947). Aristotle's Concept of God as Final Cause. Philosophy 22 (82):112 - 123.score: 90.0
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  5. Andrei Iu Seval'nikov (2010). The Concept of a Final Cause and Contemporary Science. Russian Studies in Philosophy 49 (3):43-57.score: 90.0
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  6. Aaron Ben-Zeev (1985). Aristotle, Final Cause, and the Intentional Stance. Behavioral and Brain Sciences 8 (4):758-759.score: 90.0
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  7. Carl W. Grindel (1949). The Relation Between Formal and Final Cause. Proceedings of the American Catholic Philosophical Association 23:131-136.score: 90.0
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  8. James A. McWilliams (1951). The Interrelationship of Nature and the Final Cause. Proceedings of the American Catholic Philosophical Association 25:108-116.score: 90.0
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  9. Shadworth H. Hodgson (1902). Time, Necessity, Law, Freedom, Final Cause, Design in Nature. Proceedings of the Aristotelian Society 3:47 - 79.score: 90.0
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  10. D. J. Furley (1996). What Kind of Cause is Aristotle's Final Cause?'. In Michael Frede & Gisela Striker (eds.), Rationality in Greek Thought. Oxford University Press. 59--80.score: 90.0
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  11. Howard Rachlin (1993). Optimality and Aristotle's Concept of Final Cause. Behavioral and Brain Sciences 16 (3):623.score: 90.0
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  12. B. Rang (1993). Suitability, Final Cause and Integrity of Organic Nature, Teleological Weltanschaaung in Kant'kritik der Urteilskraft'. Philosophisches Jahrbuch 100 (1):39-71.score: 90.0
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  13. José Antônio de C. R. De Souza (2008). As Causas Eficiente E Final Do Poder Espiritual Na Visão de D. Frei Álvaro PaisThe Efficient and Final Cause of Spiritual Power. The Vision of D. Frei Álvaro Pais. [REVIEW] Cultura:77-111.score: 90.0
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  14. Marco Solinas (2012). L'impronta dell'inutilità. Dalla teleologia di Aristotele alle genealogie di Darwin. ETS.score: 86.0
    The book aims to offer a contribution to the historiographical and conceptual reconfiguration of the evolutionary revolution in the light of the centuries-old tenets of the Aristotelian biological tradition. Darwin’s breakthrough constitutes a thorough overturning of the fixist, essentialist and teleological framework created by Aristotle, a framework still dominant in the 17th Century world of Harvey and Ray, as well as Galileo, and then hegemonic until Linnaeus and Cuvier. This change is exemplified in the morphological analysis of useless parts, such (...)
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  15. Benjamin Smart, A Critique of Humean and Anti-Humean Metaphysics of Cause and Law - Final Version.score: 78.0
    Metaphysicians play an important role in our understanding of the universe. In recent years, physicists have focussed on finding accurate mathematical formalisms of the evolution of our physical system - if a metaphysician can uncover the metaphysical underpinnings of these formalisms; that is, why these formalisms seem to consistently map the universe, then our understanding of the world and the things in it is greatly enhanced. Science, then, plays a very important role in our project, as the best scientific formalisms (...)
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  16. José Antônio De C. R. De Souza (2008). The efficient and final causes of the spiritual power in the D. Friar Álvaro Pais' sigth. Anales Del Seminario de Historia de la Filosofía 25:279-311.score: 76.0
    In this study, based in the main political works of D. Fr. Alvarus Pelagius O. Min. (c. 1270- c.1350) we analyze his conception on the origin or efficient cause of the spiritual power and, also, his thought about the finality or final cause of the mentioned power. Referring to the first topic, the Bishop of Silves wants principally refutes some Marsilius of Padua’s thesis contained in the Second Dictio of his Defensor Pacis, completely different of the theology (...)
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  17. David Haig (2013). Proximate and Ultimate Causes: How Come? And What For? [REVIEW] Biology and Philosophy 28 (5):781-786.score: 72.0
    Proximate and ultimate causes in evolutionary biology have come to conflate two distinctions. The first is a distinction between immediate and historical causes. The second is between explanations of mechanism and adaptive function. Mayr emphasized the first distinction but many evolutionary biologists use proximate and ultimate causes to refer to the second. I recommend that ‘ultimate cause’ be abandoned as ambiguous.
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  18. John Peterson (2004). Are There Final Causes? Proceedings of the American Catholic Philosophical Association 78:161-167.score: 72.0
    Construing all efficient causes as beginning and ceasing with their effects invites the dilemma that a given effect or event either always occurs or neveroccurs. One escapes the dilemma by distinguishing basic and subsidiary efficient causes, according temporal priority of causes to their effects in the case of theformer. In the case of human making and doing, where the two efficient causes belong to the same subject, the two are supplemented by a final cause whichserves to link or (...)
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  19. David Torrijos-Castrillejo (2013). La causalidad del motor inmóvil. Hypnos 31 (2):234-266.score: 66.0
    This paper looks at the causal activity of the unmoved mover of Aristotle. The author affirms both the efficient causality of God and his teleological role. He thinks that the principal character, by describing God, is ‘thinking on thinking’. That means his most important factor to act cannot only ‘be aimed’ but must also ‘be thought’. There are many new texts to defend such as an efficient causal interpretation and also various philosophical arguments to support final causality.
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  20. James G. Lennox (1993). Darwin Was a Teleologist. Biology and Philosophy 8 (4):409-421.score: 60.0
    It is often claimed that one of Darwin''s chief accomplishments was to provide biology with a non-teleological explanation of adaptation. A number of Darwin''s closest associates, however, and Darwin himself, did not see it that way. In order to assess whether Darwin''s version of evolutionary theory does or does not employ teleological explanation, two of his botanical studies are examined. The result of this examination is that Darwin sees selection explanations of adaptations as teleological explanations. The confusion in the nineteenth (...)
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  21. Lenny Moss (2006). The Question of Questions: What is a Gene? Comments on Rolston and Griffths & Stotz. [REVIEW] Theoretical Medicine and Bioethics 27 (6):523-534.score: 60.0
    If the question ``What is a gene?'' proves to be worth asking it must be able to elicit an answer which both recognizes and address the reasons why the concept of the gene ever seemed to be something worth getting excited about in the first place as well analyzing and evaluating the latest develops in the molecular biology of DNA. Each of the preceding papers fails to do one of these and sufferrs the consequences. Where Rolston responds to the apparent (...)
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  22. James G. Lennox (1994). Teleology by Another Name: A Reply to Ghiselin. [REVIEW] Biology and Philosophy 9 (4):493-495.score: 60.0
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  23. Stanley Salthe (2005). Energy and Semiotics: The Second Law and the Origin of Life. Cosmos and History: The Journal of Natural and Social Philosophy 1 (1):128-145.score: 60.0
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  24. Marco Solinas (2010). La svista di Darwin. Sulla rivoluzione della tradizione aristotelica. Chronos 29 (1):5-28.score: 60.0
  25. Celine Bonicco (2007). Une Critique d'Explication Par Les Causes finaLes: L'anticontractualisme de Hume. Une Histoire Naturelle du Politique. Dialogue 46 (4):637-662.score: 54.0
    Cet article se propose de montrer comment la critique de la théorie contractualiste opérée par David Hume est la conséquence politique de son analyse de la causalité. Hume rejette le contractualisme avant tout pour des raisons méthodologiques : une explication par les causes finales n’est jamais une explication satisfaisante. Or, le contractualisme applique au domaine politique l’argument du desseinprésenté dans les Dialogues sur la religion naturelle. La genèse du politique déployée dans le Traité de la nature humaine doit alors être (...)
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  26. Celine Bonicco (2007). Une critique d'explication par les causes finales. Dialogue 46 (4):637-662.score: 54.0
    RÉSUMÉ: Cet article se propose de montrer comment la critique de la théorie contractualiste opérée par David Hume est la conséquence politique de son analyse de la causalité. Hume rejette le contractualisme avant tout pour des raisons méthodologiques : une explication par les causes finales n’est jamais une explication satisfaisante. Or, le contractualisme applique au domaine politique l’argument du desseinprésenté dans les Dialogues sur la religion naturelle. La genèse du politique déployée dans le Traité de la nature humaine doit alors (...)
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  27. David Haig (forthcoming). Fighting the Good Cause: Meaning, Purpose, Difference, and Choice. Biology and Philosophy:1-23.score: 52.0
    Concepts of cause, choice, and information are closely related. A cause is a choice that can be held responsible. It is a difference that makes a difference. Information about past causes and their effects is a valuable commodity because it can be used to guide future choices. Information about criteria of choice is generated by choosing a subset from an ensemble for ‘reasons’ and has meaning for an interpreter when it is used to achieve an end. Natural selection (...)
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  28. Laurence Carlin (2006). Leibniz on Final Causes. Journal of the History of Philosophy 44 (2):217-233.score: 48.0
    : In this paper, I investigate Leibniz's conception of final causation. I focus especially on the role that Leibnizian final causes play in intentional action, and I argue that for Leibniz, final causes are a species of efficient causation. It is the intentional nature of final causation that distinguishes it from mechanical efficient causation. I conclude by highlighting some of the implications of Leibniz's conception of final causation for his views on human freedom, and on (...)
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  29. des Chene, Suárez on Propinquity and the Efficient Cause.score: 48.0
    In the Principles, Descartes declares that of the four Aristotelian causes, he will retain only one: the efficient. Though some natural philosophers argued on behalf of the final cause, and others held that form could be rehabilitated, the efficient cause was in fact the only one of the four to flourish in the new philosophy. Descartes’ claim would lead one to believe that he preserved the efficient cause—that here, at least, we find continuity. But it is (...)
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  30. Jonathan Lear, Technique and Final Cause in Psychoanalysis: Four Ways of Looking at One Moment.score: 48.0
    This paper argues that if one considers just a single clinical moment there may be no principled way to choose among different approaches to psychoanalytic technique. One must in addition take into account what Aristotle called the final cause of psychoanalysis, which this paper argues is freedom. However, freedom is itself an open-ended concept with many aspects that need to be explored and developed from a psychoanalytic perspective. This paper considers one analytic moment from the perspectives of the (...)
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  31. Myrna Gabbe (2012). Aristotle on the Starting-Point of Motion in the Soul. Phronesis 57 (4):358-379.score: 42.0
    Abstract In Eudemian Ethics 8.2, Aristotle posits god as the starting-point of non-rational desire (particularly for the naturally fortunate), thought, and deliberation. The questions that dominate the literature are: To what does `god' refer? Is it some divine-like entity in the soul that produces thoughts and desires or is it Aristotle's prime mover? And how does god operate as the starting-point of these activities? By providing a careful reconstruction of the context in which god is evoked, I argue against the (...)
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  32. Julia von Bodelschwingh (2011). Leibniz on Concurrence, Spontaneity, and Authorship. Modern Schoolman 88 (3/4):267-297.score: 42.0
    Leibniz holds that creatures require divine concurrence for all their actions, and that this concurrence is 'special,' that is, directed at the particular qualities of each action. This gives rise to two potential problems. The first is the problem of explaining why special concurrence does not make God a co-author of creaturely actions. Second, divine concurrence may seem incompatible with the central Leibnizian doctrine that substances must act spontaneously, or independently of other substances. Concurrence, in other words, may appear to (...)
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  33. Bérengère Hurand (2006). La cause créatrice chez Anselme de Canterbury. Astérion 4.score: 42.0
    Cet article propose l’analyse de quelques chapitres du Monologion d’Anselme de Canterbury (1033-1109) qui traitent de la création ex nihilo. L’auteur y démontre que le Dieu créateur est une cause uniquement efficiente, et non matérielle, de sa création ; il n’y a donc pas de cause autre qu’efficiente au passage du non-être à l’être, le devenir n’a pas de cause matérielle. La création n’est pas un engendrement, ni l’action conjointe de deux principes (la puissance et la matière, (...)
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  34. Nikola Regent (2011). Machiavelli: Empier, Virtù and the Final Downfall. History of Political Thought 32 (5):751-772.score: 42.0
    The paper examines two aspects of empire in Machiavelli's thought. First, Machiavelli's model of the empire-building state is analysed.Machiavelli's answer to a classical question of the best form of government is discussed, establishing (1) why Machiavelli prefers a republic to a principality, and (2) why he prefers the expansionistic model of the republic based on Rome over the non-expansionistic model based on Sparta and Venice. In both cases, it is argued, Machiavelli's choice is dictated by his understanding of greatness: the (...)
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  35. Boris Hennig (2009). The Four Causes. Journal of Philosophy 106 (3):137-160.score: 36.0
    I will argue that Aristotle’s fourfold division of four causes naturally arises from a combination of two distinctions (a) between things and changes, and (b) between that which potentially is something and what it potentially is. Within this scheme, what is usually called the “efficient cause” is something that potentially is a certain natural change, and the “final cause” is, at least in a basic sense, what the efficient cause potentially is. I will further argue that (...)
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  36. Uwe Meixner (2009). Three Indications for the Existence of God in Causal Metaphysics. International Journal for Philosophy of Religion 66 (1):33 - 46.score: 36.0
    With the emergence of modern physics a conflict became apparent between the Principle of Sufficient Cause and the Principle of Physical Causal Closure. Though these principles are not logically incompatible, they could no longer be considered to be both true; one of them had to be false. The present paper makes use of this seldom noticed conflict to argue on the basis of considerations of comparative rationality for the truth of causal statements that have at least some degree of (...)
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  37. Owen Anderson (2010). Without Purpose: Modernity and the Loss of Final Causes. Heythrop Journal 51 (3):401-416.score: 36.0
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  38. Christopher Gauker (1990). How to Learn Language Like a Chimpanzee. Philosophical Psychology 4 (1):139-46.score: 36.0
    This paper develops the hypothesis that languages may be learned by means of a kind of cause-effect analysis. This hypothesis is developed through an examination of E. Sue Savage-Rumbaugh's research on the abilities of chimpanzees to learn to use symbols. Savage-Rumbaugh herself tends to conceive of her work as aiming to demonstrate that chimpanzees are able to learn the "referential function" of symbols. Thus the paper begins with a critique of this way of viewing the chimpanzee's achievements. The hypothesis (...)
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  39. Richard A. Kleer (1995). Final Causes in Adam Smith's. Journal of the History of Philosophy 33 (2).score: 36.0
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  40. Timothy L. S. Sprigge & Alan Montefiore (1971). Final Causes. Aristotelian Society Supplementary Volume 45:149 - 192.score: 36.0
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  41. G. E. Underhill (1904). The Use and Abuse of Final Causes. Mind 13 (50):220-241.score: 36.0
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  42. Jane Hume Clapperton (1892). Book Review:Final Causes: A Refutation. Walthen Mark Wilks Call. [REVIEW] Ethics 2 (2):269-.score: 36.0
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  43. Richard A. Kleer (1995). Final Causes in Adam Smith's Theory of Moral Sentiments. Journal of the History of Philosophy 33 (2):275-300.score: 36.0
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  44. Paul Siwek & Clement J. McNaspy (2012). Final Causes in the System of Spinoza. Modern Schoolman 13 (2):37-39.score: 36.0
  45. Urbano Ferrer (1991). La Ética en Husserl. Revista de Filosofía (Madrid) 6:457.score: 34.0
    The article examines the notion of open system as suitable for giving an account of dynamism of living being. However difficulties come by trying to incorporate the finality to the system, since it´s fixed as a state from outside or is established in the improper terms of autoproductivity and neguentropye. That leads to explain the final cause in interaction with the other intrinsecal causes, in as much they remain incomplete without her. Whith the passage to human living the (...)
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  46. Urbano Ferrer (2007). De la teoría de sistemas a la unidad teleológica del viviente. Logos. Anales Del Seminario de Metafísica 40:7-20.score: 34.0
    The article examines the notion of open system as suitable for giving an account of dynamism of living being. However difficulties come by trying to incorporate the finality to the system, since it´s fixed as a state from outside or is established in the improper terms of autoproductivity and neguentropye. That leads to explain the final cause in interaction with the other intrinsecal causes, in as much they remain incomplete without her. Whith the passage to human living the (...)
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  47. Kenneth L. Pearce, A Leibnizian Theory of Miracles.score: 30.0
    Most accounts of miracles assume that a necessary condition for an event's being miraculous is that it be, as Hume put it, “a violation of the laws of nature.” However, any account of this sort will be ill-suited for defending the major Western religious traditions because, as I will argue, classical theists should not believe in violations of the laws of nature. In place of the rejected Humean accounts, this paper seeks to develop and defend a Leibnizian conception of miracles (...)
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  48. Stanley N. Salthe (2010). Development (and Evolution) of the Universe. Foundations of Science 15 (4):357-367.score: 30.0
    I distinguish Nature from the World. I also distinguish development from evolution. Development is progressive change and can be modeled as part of Nature, using a specification hierarchy. I have proposed a ‘canonical developmental trajectory’ of dissipative structures with the stages defined thermodynamically and informationally. I consider some thermodynamic aspects of the Big Bang, leading to a proposal for reviving final cause. This model imposes a ‘hylozooic’ kind of interpretation upon Nature, as all emergent features at higher levels (...)
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  49. David Torrijos-Castrillejo (2011). Santo Tomás y el motor inmóvil. Revista Española de Filosofía Medieval 18:123-136.score: 30.0
    Alexander of Aphrodisias understood the Aristotle´s Unmoved Mover as efficient cause only to the extent that it is the final cause of heaven, which by moving strives to imitate the divine rest. Aquinas seems to agree with him. However his interpretation is original and philosophically more satisfactory: God is the efficient cause of the world, not only as creator, but also as it´s ruler. In this way God is also the final cause.
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  50. Peter R. Killeen (2004). Minding Behavior. Behavior and Philosophy 32 (1):125-147.score: 30.0
    There is a conflict of interest in behaviorism between diction and content, between clean speech and effective speech, between what we say and what we know. This article gives a framework for speech that is both clean and effective, that respects graded validation of hypotheses, and that favors distinction over doctrine. The article begins with the description of SDT, a mathematical model of discrimination based on statistical decision theory, which serves as leitmotif. It adopts Skinner's distinction between tacts and mands, (...)
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