Results for 'Being For-itself'

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  1.  7
    Being-for-itself and the Ontological Structure.Ronald E. Santoni - 2020 - Sartre Studies International 26 (2):40-50.
    In this paper, I pay tribute to Jonathan Webber, one of the most dependable interpreters among recent Sartre scholars. I do so by challenging both him and Sartre on an issue that has long frustrated my work on Sartre. In short, Sartre contends that the For-itself’s desire to be Being-in-itself-for-itself is in bad faith. This raises two issues: Is this desire to be ens causa sui part of the ontological structure of the For-itself? If so, (...)
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  2.  3
    Hegel and the fundament of war in the being-for-itself. Reflections in relation with the just war.Michael Anthony Mayne-Nicholls Klenner - 2022 - Revista de Filosofía 20 (2):23-53.
    En la presente investigación se reflexionará sobre la guerra y su naturaleza en el contexto del sistema filosófico de Georg Wilhelm Friedrich Hegel, estableciendo como su fundamento ontológico la categoría del ser-para-sí o autoafirmación, aquella necesidad de toda autoconciencia que pretende ser libre, y que se alcanza a través del proceso dialéctico del reconocimiento. Se contrastará esta concepción con la clásica noción de guerra justa planteada por Tomás de Aquino, examinando el lugar que la negatividad del mal tiene en ambos (...)
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  3.  21
    Martin Heidegger, “The argument against need (for the being-in-Itself of entities)”.Tobias Keiling & Ian Alexander Moore - 2022 - British Journal for the History of Philosophy 30 (3):519-534.
    The argument against need[Need: the belonging of the essence of mortals to, a belonging which is appropriated in the event.]Metaphysically, and t...
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  4. Against ‘Good for’/‘Well-Being’, for ‘Simply Good’.Thomas Hurka - 2021 - Philosophical Quarterly 71 (4):803-22.
    This paper challenges the widely held view that ‘good for’, ‘well-being’, and related terms express a distinctive evaluative concept of central importance for ethics and separate from ‘simply good’ as used by G. E. Moore and others. More specifically, it argues that there's no philosophically useful good-for or well-being concept that's neither merely descriptive in the sense of naturalistic nor reducible to ‘simply good’. The paper distinguishes two interpretations of the common claim that the value ‘good for’ expresses (...)
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  5.  11
    For-itself and in-itself in Sartre and Merleau-ponty.John M. Moreland - 1973 - Philosophy Today 17 (4):311-318.
    It is argued that in beginning ``being and nothingness'' with the absolute ontological distinction between the for-itself (pure nothingness) and the in-itself (pure being), sartre makes it impossible to understand how the phenomenological account of experience which comes later in the work could be correct. attention is paid almost entirely to the critique of sartre implicit in the chapter of merleau-ponty's ``phenomenology of perception'' titled 'the cogito'. merleau-ponty's divergence from sartre is seen to center around his (...)
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  6.  27
    Ill-Being for Desire Satisfactionists.Chris Heathwood - 2022 - Midwest Studies in Philosophy 46:33-54.
    Shelly Kagan notices in a recent, influential paper how philosophers of well-being tend to neglect ill-being—the part of the theory of well-being that tells us what is bad in itself for subjects—and explains why we need to give it more attention. This paper does its part by addressing the question, If desire satisfaction is good, what is the corresponding bad? The two most discussed ill-being options for theories on which desire satisfaction is a basic good (...)
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  7.  3
    Does Scripture Speak for Itself?: The Museum of the Bible and the Politics of Interpretation.Jill Hicks-Keeton & Cavan Concannon - 2022 - Cambridge University Press.
    Is the Bible the unembellished Word of God or the product of human agency? There are different answers to that question. And they lie at the heart of this book's powerful exploration of the fraught ways in which money, race and power shape the story of Christianity in American public life. The authors' subject is the Museum of the Bible in Washington, DC: arguably the latest example of a long line of white evangelical institutions aiming to amplify and promote a (...)
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  8. A person is neither a being in itself nor a being for the world.F. Rielo - 2000 - Filozofia 55 (2):124-129.
  9.  7
    How Daoism Can Be for the World.Ronnie Littlejohn - 2023 - Journal of World Philosophies 8 (1).
    _This essay is a brief story of one comparative philosopher’s journey that led to an understanding of Daoism and how it can serve the world and not simply an indigenous Chinese minority community. __In Daoist contemplative experience, the practitioner does not gain some suprarational knowledge, but he/she is changed by the practices in which he/she engages. The person is remade, becoming like an infant or a newborn (_Daodejing 10, Zhuangzi 22_). The point is not that the experience leads to some (...)
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  10.  17
    Heidegger on deep time and being-in-itself: introductory thoughts on “The Argument against Need”.Tobias Keiling & Ian Alexander Moore - 2022 - British Journal for the History of Philosophy 30 (3):508-518.
    The article provides an introduction to Heidegger's manuscript “The Argument against Need”. It comments on the nature of the manuscript, the circumstances of its composition, and its major philosop...
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  11.  6
    Existence does not Have any Extension: Sohrawardi\'s Theory about Existence not Having any Real Extension and its Usage in the Realm of the Necessary Being through Itself.R. Akbari - 2012 - Metaphysics (University of Isfahan) 3 (11):33-48.
    Theories about the dawn of "principality of existence" or "principality of quiddity" stand in the realm of "confusion of term and concept fallacy". It is true that asalat as a term appeared for the first time in Mirdamad's works such as Taqwim al-Iman to mention the problem of principality of existence, but we should notice that its meaning as a concept can be tracked in Suhrawadi's works. If by the term asalat we mean having real extension, as it is used (...)
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  12.  20
    Ancestrality and (in-)dependence – on Heidegger on being-in-itself.Markus Gabriel - 2022 - British Journal for the History of Philosophy 30 (3):535-546.
    Famously, in his seminal After Finitude, Quentin Meillassoux charges Heidegger with what he classifies as strong correlationism. In general,...
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  13.  3
    The Preface to the Translation of Al.Kojève’s Article “Note on Hegel and Heidegger” Kojève’s Note in-and-for-Itself.Ivan Kurilovich - 2022 - HORIZON. Studies in Phenomenology 11 (2):711-719.
    This article aims to contextualize and problematize Alexandre Kojève’s Note on Hegel and Heidegger, written in 1936 and unpublished during his lifetime, which is being introduced into Russian-language scholarship. A translation of the Note is published in the same issue with the permission of the copyright holders. This paper provides a general introduction to Kojève’s philosophy, illustrates possible reading strategies for Kojève and the place of the translated Note in his corpus of the philosopher’s texts, and describes the philosophical (...)
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  14.  6
    Rethinking The Courage to Be for American Culture Today.Mary Ann Stenger - 2018 - International Yearbook for Tillich Research 13 (1):197-216.
    This essay compares the cultural context for The Courage to Be with the present American context and then assesses the extent to which Tillich’s analysis is helpful in understanding and/or addressing current challenges to faith and life. Two aspects of culture that need to be addressed today are 1) the importance of our human bodies in how we live and in how we relate to others and 2) issues of justice and power. People still experience the anxieties of fate and (...)
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  15.  12
    Augustine on the mind’s search for itself.Gareth B. Matthews - 2003 - Faith and Philosophy 20 (4):415-429.
    In De trinitate X Augustine seeks to discover the nature of mind. As if recalling Plato’s Paradox of Inquiry, he wonders how such a search can be coherently understood. Rejecting the idea that the mind knows itself only indirectly, or partially, or by description, he insists that nothing is so present to the mind as itself. Yet it is open to the mind to perfect its knowledge of itself by coming to realize that its nature is to (...)
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  16.  11
    Ethics in Internet (Document).Pontifical Council for Social Communication - 2020 - Journal of Interdisciplinary Studies 32 (1-2):179-192.
    Today, the earth is an interconnected globe humming with electronic transmissions-a chattering planet nestled in the provident silence of space. The ethical question is whether this is contributing to authentic human development and helping individuals and peoples to be true to their transcendent destiny. The new media are powerful tools for education, cultural enrichment, commercial activity, political participation, intercultural dialogue and understanding. They also can serve the cause of religion. Yet the new information technology needs to be informed and guided (...)
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  17. Being Itself and the Being of Beings: Reading Aristotle's Critique of Parmenides (Physics 1.3) after Metaphysics.Jussi Backman - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):271-291.
    The essay studies Aristotle’s critique of Parmenides in the light of the Heideggerian account of Platonic-Aristotelian metaphysics as an approach to being in terms of beings. Aristotle’s critique focuses on the presuppositions of the Parmenidean thesis of the unity of being. It is argued that a close study of the presuppositions of Aristotle’s own critique reveals an important difference between the Aristotelian metaphysical framework and the Parmenidean “protometaphysical” approach. The Parmenides fragments indicate being as such in the (...)
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  18.  80
    The Received Method for Ruling Out Brain Areas from Being NCC Undermines Itself.Benjamin Kozuch - 2015 - Journal of Consciousness Studies 22 (9-10):145-69.
    Research into the neural correlates of consciousness (NCC) aims to identify not just those brain areas that are NCC, but also those that are not. In the received method for ruling out a brain area from being an NCC, this is accomplished by showing a brain area’s content to be consistently absent from subjects’ reports about what they are experiencing. This paper points out how this same absence can be used to infer that the brain area’s content is cognitively (...)
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  19. Suffering and the Shape of Well-Being in Buddhist Ethics.Stephen E. Harris - 2014 - Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that have (...)
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  20. How Can Freedom Be a Law to Itself? The Concept of Autonomy in the “Introduction” to the Naturrecht Feyerabend Lecture Notes (1784).Marcus Willaschek - 2018 - In Stefano Bacin & Oliver Sensen (eds.), The Emergence of Autonomy in Kant’s Moral Philosophy. Cambridge: Cambridge University Press. pp. 141-157.
    The ‘Introduction’ to Naturrecht Feyerabend is the transcript of a lecture Kant held at the very time he began writing the Groundwork. It contains the first securely dated occurrence of the term ‘autonomy’ (and its first occurrence in the context of moral philosophy) in Kant’s work. It argues that moral imperatives are categorical and asks how they are possible. Kant’s attempts to answer this question circle around the idea that freedom must be ‘a law to itself’ and lead him (...)
     
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  21.  3
    To be Transformed into Thought Itself.Seema Golestaneh - 2022 - Philosophy and Global Affairs 2 (1):137-152.
    Ali Shariati is typically understood as a theorist of “political Islam.” Yet his theological innovations within what is called “mystical thought” are also worthy of attention. Shariati does not consider mystical thought as an escapist, transcendent paradigm, but as a means to interpret and navigate the socio-political world. Of particular relevance to Shariati is an idea ubiquitous across Islamic mysticism: the transformation of the self. Within Islamic mysticism, there are various iterations of the idea that to become closer to God, (...)
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  22.  10
    SmartData: Make the data “think” for itself[REVIEW]George J. Tomko, Donald S. Borrett, Hon C. Kwan & Greg Steffan - 2010 - Identity in the Information Society 3 (2):343-362.
    SmartData is a research program to develop web-based intelligent agents that will perform two tasks: securely store an individual’s personal and/or proprietary data, and protect the privacy and security of the data by only disclosing it in accordance with instructions authorized by the data subject. The vision consists of a web-based SmartData agent that would serve as an individual’s proxy in cyberspace to protect their personal or proprietary data. The SmartData agent (which ‘houses’ the data and its permitted uses) would (...)
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  23.  21
    Complicated Presence: Heidegger and the Postmetaphysical Unity of Being.Jussi Backman - 2015 - Albany: State University of New York Press.
    From its Presocratic beginnings, Western philosophy concerned itself with a quest for unity both in terms of the systematization of knowledge and as a metaphysical search for a unity of being—two trends that can be regarded as converging and culminating in Hegel’s system of absolute idealism. Since Hegel, however, the philosophical quest for unity has become increasingly problematic. Jussi Backman returns to that question in this book, examining the place of the unity of being in the work (...)
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  24.  6
    Faith overcoming metaphysics: Gianni Vattimo and Thomas Aquinas on being.Victor Salas - 2022 - International Journal for Philosophy of Religion 92 (2):99-113.
    This paper considers Gianni Vattimo’s rejection of metaphysical conceptions of being in favor of a hermeneutic ontology developed along the lines of ‘weak thought.’ I argue that Vattimo’s critique neglects an abiding pluralism within the very history of metaphysical thought itself; at least some metaphysical conceptions of being in that history do not fall prey to his critique. To establish my claim I turn to Thomas Aquinas, whose metaphysics is couched within a larger theological context and presents (...)
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  25.  5
    Manifesto for philosophy: followed by two essays: "The (re)turn of philosophy itself" and "Definition of philosophy".Alain Badiou - 1999 - Albany, N.Y.: State University of New York Press. Edited by Alain Badiou.
    Hegel once wrote that Truth could not be expressed within a single sentence. His statement could surely be taken as justification for the length of his ...
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  26.  4
    The beauty of the beast: the matter of meaning in digitalization. [REVIEW]Anna Croon Fors - 2010 - AI and Society 25 (1):27-33.
    Digitalization reveals the world in new varieties and forms. This power to unveil not only transforms human outreach and actions, but also changes our conceptions; about whom we are, about our uses and about human horizons for sense-making. In this paper, I explore experience design and the aesthetic turn in contemporary research in human–computer interaction and interaction design. This rather recent interest in aesthetic experience is in my view a move away from a view of digitalization as instances of objects (...)
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  27.  7
    Kant's Argument for the Formula of the End in Itself.James Furner - 2017 - Idealistic Studies 47 (3):171-189.
    One approach to Kant’s argument for the Formula of the End in Itself takes Kant to ground FEI as a possible categorical imperative with a regressive argument that rests on a non-moral conception of rational nature. This paper presents a new, logical pluralism version of this approach. In conjunction with three other steps of argument, the logical pluralism version of the regressive argument grounds FEI by showing that an agent is rationally required to adopt a self-affirming plural standpoint, and (...)
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  28.  11
    Strong completeness of s4 for any dense-in-itself metric space.Philip Kremer - 2013 - Review of Symbolic Logic 6 (3):545-570.
    In the topological semantics for modal logic, S4 is well-known to be complete for the rational line, for the real line, and for Cantor space: these are special cases of S4’s completeness for any dense-in-itself metric space. The construction used to prove completeness can be slightly amended to show that S4 is not only complete, but also strongly complete, for the rational line. But no similarly easy amendment is available for the real line or for Cantor space and the (...)
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  29.  4
    Philosophy of Life: German Lebensphilosophie 1870-1920.Frederick C. Beiser - 2023 - Oxford, GB: Oxford University Press.
    This book is an account of the philosophical movement named Lebensphilosophie, which flourished at the end of the 19th and the beginning of the 20th century. There many philosophers who participated in the movement, but this book concentrates on the three most important: Friedrich Nietzsche, Wilhelm Dilthey and Georg Simmel. The movement was called Lebensphilosophie—literally, philosophy of life—because its main interest was not life as a biological phenomenon but life as it is lived by human beings. They regarded human life (...)
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  30.  57
    On the Mode of Phenomenal-Mental Being.Dieter Wandschneider - 2016 - Zeitschrift für Philosophische Forschung 70:28-46.
    The study ties in with former considerations concerning the problem of phenomenal perception of higher animals. Accordingly the phenomenal character results from the adjustment of perceptions to (species-specific) behavioral dispositions under the principle of self-preservation: an emergence phenomenon provided by the constitutive system unity of perception, valuation and behavior, here named as perc-val-act-system. Thereby the subject of the behavior can be emergentistly explained as an emergent instance of the – systems-theoretically highest rank – perc-val-act-level. In terms of the principle of (...)
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  31.  6
    Life and Health: A Value in Itself for Human Beings?Helen Watt - 2015 - HEC Forum 27 (3):207-228.
    The presence of a human being/organism—a living human ‘whole’, with the defining tendency to promote its own welfare—has value in itself, as do the functions which compose it. Life is inseparable from health, since without some degree of healthy functionality the living whole would not exist. The value of life differs both within a single life and between lives. As with any other form of human flourishing, the value of life-and-health must be distinguished from the moral importance of (...)
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  32. Das ereignis: Another name for being itself.Richard Capobianco - 2006 - Existentia 16 (5-6):341-352.
     
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  33.  3
    Presence and freedom in Heidegger.Carlos César Santos Silva - 2023 - Cadernos Do Pet Filosofia 13 (25):28-41.
    This article seeks to discuss Martin Heidegger's philosophy regarding the theme of presence and freedom from the work Being and Time. The presentation of our research takes place in order to understand the theme of the meaning of being and its ontological structure in order to apprehend the question of being as an opening of a comprehensive power-being. At a later time, we resumed the ontological structure of being from the horizon of temporality, which is (...)
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  34.  8
    The Necessity of Theater: The Art of Watching and Being Watched.Paul Woodruff - 2008 - New York, US: Oup Usa.
    What is unique and essential about theatre? What separates it from other arts? Do we need 'theatre' in some fundamental way? The art of theatre, as Paul Woodruff says in this elegant and unique book, is as necessary-and as powerful-as language itself. Defining theatre broadly, including sporting events and social rituals, he treats traditional theatre as only one possibility in an art that-at its most powerful-can change lives and bring a divine presence to earth. The Necessity of Theater analyzes (...)
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  35. The Autonomy of Morality.Charles Larmore - 2008 - New York: Cambridge University Press.
    In The Autonomy of Morality Charles Larmore challenges two ideas that have shaped the modern mind. The world, he argues, is not a realm of value-neutral fact, nor does human freedom consist in imposing principles of our own devising on an alien reality. Rather, reason consists in being responsive to reasons for thought and action that arise from the world itself. Larmore shows that the moral good has an authority that speaks for itself. Only in this light (...)
     
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  36. 'We Proclaim the crucified Christ' : Being, truth, beauty and the cross according to Joseph Ratzinger.Joseph Lam - 2015 - The Australasian Catholic Record 92 (4):419.
    Lam, Joseph The reception of Augustine's theology and thoughts in Thomas Aquinas's works has never been a point of serious disagreement among scholars. What divides scholars is rather the question of how to assess the weight of Aristotelian influence and Thomas's Augustinian heritage. According to Gilson, the answer is evident in itself. While acknowledging in the works of the Dominican friar a close familiarity with Augustine's theology, the French philosopher nevertheless argued for a distinct Aristotelian colour in Thomas's philosophical (...)
     
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  37.  21
    Negotiating vulnerability through “animal” and “child”: agamben and rancière at the limit of being human.Joanne Faulkner - 2011 - Angelaki 16 (4):73-85.
    While ethics and justice are domains that concern the human, this paper argues that these spheres are organized and given meaning in terms of what lies at the limits of the human subject: children (excluded from political and economic life) and non-human animals. In this respect, the orientation to ethical life takes the form of a disavowal: in the attempt to negotiate human vulnerability, a subjectivity that defines itself in terms of the control of nature displaces its fragility onto (...)
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  38. Kant’s Transcendental Theory of Moral Psychology Within Sellars’ Manifest Image.Aran Arslan - 2023 - Journal of Kant Studies 1 (1):61-84.
    The paper in general investigates Kant’s transcendental theory of moral psychology in its relation to Sellarsian characterization of origin of normativity with respect to the preconditions of a complete conception of humans and their actions. The complete conception of humans and their actions is a conception in which we are able to account for free human in general and for his free will in particular in accordance with the natural law. I argue that Sellars’ manifest and scientific images of a (...)
     
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  39.  11
    Un irréductible rien.Małgorzata Kowalska - 2023 - Forum Philosophicum: International Journal for Philosophy 28 (2):243-259.
    By defining consciousness as nothingness or simply as “nothing,” Sartre plays with several meanings of these terms: negativity and negation, distance, indetermination, irreducibility. The nothingness of consciousness takes on an ontological meaning: it is a “tearing away” from being-in-itself, a transcendence understood as the capacity to transcend what is, while retaining an epistemological meaning: it is what cannot be positively determined as “something” or as a property of being. Still, on the epistemological level as well as on (...)
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  40.  21
    Brentano's Philosophical System: Mind, Being, Value.Uriah Kriegel - 2018 - Oxford: Oxford University Press.
    Uriah Kriegel presents a rich exploration of the philosophy of the great nineteenth-century thinker Franz Brentano. He locates Brentano at the crossroads where the Anglo-American and continental European philosophical traditions diverged. At the centre of this account of Brentano's philosophy is the connection between mind and reality. Kriegel aims to develop Brentano's central ideas where they are overly programmatic or do not take into account philosophical developments that have taken place since Brentano's death a century ago; and to offer a (...)
  41.  9
    In search of lost time, Merleau-ponty, Bergson, and the time of objects.Dorothea Olkowski - 2010 - Continental Philosophy Review 43 (4):525-544.
    The chapter on temporality in Merleau-Ponty’s Phenomenology of Perception , is situated in a section titled, “Being-for-Itself and Being-in-the-World.” As such, Merleau-Ponty’s task in the chapter on temporality is to bring these two positions together, in other words, to articulate the manner in which time links the cogito (Being-for-Itself) with freedom (Being-in-the-World). To accomplish this, Merleau-Ponty proposes a subject located at the junction of the for-itself and the in-itself, a subject which has (...)
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  42.  11
    A Framework for Analyzing the Ethics of Disclosing Genetic Research Findings.Lisa Eckstein, Jeremy R. Garrett & Benjamin E. Berkman - 2014 - Journal of Law, Medicine and Ethics 42 (2):190-207.
    Over the past decade, there has been an extensive debate about whether researchers have an obligation to disclose genetic research findings, including primary and secondary findings. There appears to be an emerging (but disputed) view that researchers have some obligation to disclose some genetic findings to some research participants. The contours of this obligation, however, remain unclear. -/- As this paper will explore, much of this confusion is definitional or conceptual in nature. The extent of a researcher’s obligation to return (...)
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  43.  18
    Changing the Paradigm for Engineering Ethics.Jon Alan Schmidt - 2014 - Science and Engineering Ethics 20 (4):985-1010.
    Modern philosophy recognizes two major ethical theories: deontology, which encourages adherence to rules and fulfillment of duties or obligations; and consequentialism, which evaluates morally significant actions strictly on the basis of their actual or anticipated outcomes. Both involve the systematic application of universal abstract principles, reflecting the culturally dominant paradigm of technical rationality. Professional societies promulgate codes of ethics with which engineers are expected to comply, while courts and the public generally assign liability to engineers primarily in accordance with the (...)
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  44.  7
    Heidegger, Aristotle, and Dasein’s Possibility of Being.Norman K. Swazo - 2021 - Epoché: A Journal for the History of Philosophy 26 (1):165-181.
    Heidegger’s thinking of the human way to be unavoidably concerns itself with a distinctive human possibility of being. It is argued here that the early Heidegger, who engaged Aristotle’s philosophy via what Heidegger calls “phenomenological interpretations,” learns from Aristotle’s method of definition but goes beyond it to conceive the idea of possibility—Dasein’s being-possible (Seinkönnen)—differently. It is reasonable to argue that the early Heidegger accomplishes a productive interpretation of Aristotle in this case while being indebted to Aristotle’s (...)
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  45.  5
    Sartre y la Trascendencia Del Ego: La Preparación de Una Filosofía Existencial a la Luz de Una Ontología Fenomenológica.Alejandro Escudero Morales - 2017 - Síntesis Revista de Filosofía 11 (1):51.
    El presente artículo tiene como objetivo señalar el procedimiento, que Jean Paul Sartre lleva a cabo en su primera obra filosófica, La trascendencia del ego. A nuestro juicio, esta obra al igual que El ser y la nada tiene como fundamento metodológico la llamada “ontología fenomenológica”. Con el fin de fundamentar esta tesis señalamos que el ego trascendente y el cogito tienen el mismo sentido ontológico que el ser-en-sí y ser-para-sí.
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  46.  16
    Bonaventure on the Vanity of Being.Victor M. Salas - 2016 - American Catholic Philosophical Quarterly 90 (4):635-663.
    This article explores Bonaventure’s metaphysical account of creation, which holds that at the heart of every creature is a sort of metaphysical vanity. That vanity stems from the exigencies of a creation metaphysics in which the creator-God draws every creature out of nothingness into being. But, while God’s creative act sustains the creature in being, the nothingness from which God preserves creation, on Bonaventure’s view, always remains a feature of creation’s metaphysical constitution. In short, for the Seraphic Doctor, (...)
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  47.  3
    Marcel and Augustine on Immortality: The Nothingness of the Self and the Exteriorization of Love as the Way to Eternity.Zachary Willcutt - 2020 - Marcel Studies 5 (1):1-18.
    A significant feature of the love–based immortality in Marcel‘s philosophy is its ontological and anthropological dimension, or the way that the structure itself of the human being suggests the real possibility of immortality. The task of this article is to explicate these conditions for the possibility of immortality. The first section begins with a reading of an Augustinian lack–based approach to the afterlife where the restlessness of the person orients her outside of herself in love. The second section (...)
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  48.  91
    Virtual Reality not for “being someone” but for “being in someone else’s shoes”: Avoiding misconceptions in empathy enhancement.Francisco Lara & Jon Rueda - 2021 - Frontiers in Psychology 12:3674.
    Erick J. Ramirez, Miles Elliott and Per‑Erik Milam (2021) have recently claimed that using Virtual Reality (VR) as an educational nudge to promote empathy is unethical. These authors argue that the influence exerted on the participant through virtual simulation is based on the deception of making them believe that they are someone else when this is impossible. This makes the use of VR for empathy enhancement a manipulative strategy in itself. In this article, we show that Ramirez et al.’s (...)
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  49. Heidegger’s Figure of the Last God and Path to Being Itself.Jacek Surzyn - 2023 - Folia Philosophica 49:1-20.
    In the present article I explain the role of the figure of “the last god” in Heidegger’s thought after the so-called Heideggerian “turn.” Drawing on Heidegger’s Contributions to Philosophy (From Enowning), it is argued that the figure of “the last god” demonstrates Heidegger’s path to “being itself,” which I distinguish from the path to being presented by him in his earlier thought, mainly laid out in Being and Time. The figure of the last god is not (...)
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  50. Aquinas on the Preliminary Grasp of Being.Michael Tavuzzi - 1987 - The Thomist 51 (4):555-574.
    In lieu of an abstract, here is a brief excerpt of the content:AQUINAS ON THE PRELIMINARY GRASP OF BEING I IN NUMEROUS PASSAGES, which are to be found scattered throughout his works, Aquinas repeatedly insists that that which is first apprehended or conceived by the intellect is being (ens).1 But from these statements an initial problem immediately arises. When Aquinas affirms that being is that which is first apprehended or conceived by the intellect is he talking about (...)
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