Results for 'Organic Unity'

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  1.  17
    Good-Making and Organic Unity.Johan Brännmark - 2017 - Philosophical Studies 174 (6):1499-1516.
    Since G. E. Moore introduced his concept of organic unity there has been some discussion of how one should best understand this notion and whether there actually are any organic unities in the Moorean sense. Such discussions do however often put general questions about part-whole relations to the side and tend to focus on interpreting our intuitive responses to possible cases of organic unity. In this paper the focus lies on the part-whole relation in valuable (...)
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  2.  25
    Sensibility and Organic Unity: Kant, Goethe, and the Plasticity of Cognition.Dalia Nassar - 2015 - Intellectual History Review 25 (3):311-326.
    In this paper, I trace a ‘leading thread’ from Kant’s Critique of Judgment to Goethe that involves a shift from a conceptual framework, in which a priori concepts furnish necessity and thereby science, to a framework in which sensible experience plays a far more significant and determining role in the formation of knowledge. Although this shift was not enacted by Kant himself, his elaboration of organic unity or organisms paved the way for this transformation. By considering both the (...)
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  3.  16
    Organic Unity Theory: An Integrative Mind-Body Theory for Psychiatry.Aviel Goodman - 1997 - Theoretical Medicine and Bioethics 18 (4).
    The potential of psychiatry as an integrative science has been impeded by an internal schism that derives from the duality of mental and physical. Organic unity theory is proposed as a conceptual framework that brings together the terms of the mind-body duality in one coherent perspective. Organic unity theory is braided of three strands: identity, which describes the relationship between mentally described events and corresponding physically described events; continuity, which describes the linguistic-conceptual system that contains both (...)
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  4. Organic Unity and the Matter of Man.Christopher Frey - 2007 - Oxford Studies in Ancient Philosophy 32:167-204.
  5.  62
    Two Kinds of Organic Unity.Thomas Hurka - 1998 - The Journal of Ethics 2 (4):299-320.
    This paper distinguishes two interpretations of G. E. Moore''s principle of organic unities, which says that the intrinsic value of a whole need not equal the sum of the intrinsic values its parts would have outside it. A holistic interpretation, which was Moore''s own, says that parts retain their values when they enter a whole but that there can be an additional value in the whole as a whole that must be added to them. The conditionality interpretation, which has (...)
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  6. Organic Unity Revindicated?P. æHutchings - 1965 - Journal of Aesthetics and Art Criticism 23 (3):323 - 327.
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  7.  30
    Organic Unity and Shakespearian Tragedy.Clifford Davidson - 1971 - Journal of Aesthetics and Art Criticism 30 (2):171-176.
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  8.  53
    Osborne and Moore on Organic Unity.Richard Shusterman - 1983 - British Journal of Aesthetics 23 (4):352-359.
  9.  62
    Organic Unity Again.Harold Osborne - 1976 - British Journal of Aesthetics 16 (3):210-217.
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  10. Capital as Organic Unity: The Role of Hegel’s Science of Logic in Marx’s Grundrisse.Mark E. Meaney - 2002
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  11.  46
    G.E. Moore and the Principle of Organic Unity.Julie Allen - 2003 - Journal of Value Inquiry 37 (3):329-339.
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  12.  26
    Capital as Organic Unity.J. Murray Murdoch Jr - 2006 - The Owl of Minerva 37 (2):196-199.
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  13.  1
    Organic Unity in Ancient and Later Poetics; The Philosophical Foundations of Literary Criticism. [REVIEW]Allan Shields - 1978 - Journal of Aesthetic Education 12 (4):117.
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  14.  29
    Organic Unity”: Its Loose and Analogical and Its Strict and Systematic Sense in Hegel's Philosophy.Michael Quante - 2001 - Southern Journal of Philosophy 39 (S1):189-195.
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  15.  34
    Expression, Imagination, and Organic Unity: John Dewey's Aesthetics and Romanticism.David A. Granger - 2003 - Journal of Aesthetic Education 37 (2):46-60.
  16.  30
    Xunzi as a Systematic Philosopher: Toward an Organic Unity of Nature, Mind, and Reason.Chung-ying Cheng - 2008 - Journal of Chinese Philosophy 35 (1):9–31.
  17.  11
    Organic Unity.Michael Quante - 2001 - Southern Journal of Philosophy 39 (Supplement):189-195.
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  18.  10
    Organic Unity Reconsidered.Catherine Lord - 1964 - Journal of Aesthetics and Art Criticism 22 (3):263-268.
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  19.  9
    Chisholm's Definition of Organic Unity.N. M. Lemos - 2005 - In Toni Rønnow-Rasmussen & Michael J. Zimmerman (eds.), Recent Work on Intrinsic Value. Springer. pp. 319--323.
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  20.  5
    Putting Unity in Its Place: Organic Unity in Plato's Phaedrus.Franco Trivigno - 2009 - Literature & Aesthetics 19 (1):153-182.
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  21.  19
    Organic Unity and Emergence.Archie J. Bahm - 1947 - Journal of Philosophy 44 (9):241-244.
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  22.  15
    Nietzsche and Nehamas on Organic Unity.Richard Shusterman - 1988 - Southern Journal of Philosophy 26 (3):379-392.
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  23.  11
    The Organic Unity of Philosophy.George Arthur Wilson - 1934 - Journal of Philosophy 31 (7):179-184.
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  24.  3
    The Limits of Analogical Predication of Organic Unity of Society.Frederick A. Meyer - 1938 - Proceedings of the American Catholic Philosophical Association 14:157-163.
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  25.  1
    Capital as Organic Unity: The Role of Hegel’s Science of Logic in Marx’s Grundrisse. [REVIEW]J. Murray Murdoch Jr - 2006 - The Owl of Minerva 37 (2):196-199.
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  26.  1
    Organic Unity in the Encyclopédie.Ira O. Wade - 2015 - In The Structure and Form of the French Enlightenment, Volume 2: Esprit Revolutionnaire. Princeton University Press. pp. 180-248.
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  27. Organic Unity Revindicated?P. ae Hutchings - 1965 - Journal of Aesthetics and Art Criticism 23 (3):323.
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  28. Expression, Imagination, and Organic Unity: John Dewey's Aesthetics and Romanticism.David A. Granger - 2003 - Journal of Aesthetic Education 37 (2):46.
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  29. Organic Unity in Voltaire.Ira O. Wade - 2015 - In The Structure and Form of the French Enlightenment, Volume 2: Esprit Revolutionnaire. Princeton University Press. pp. 7-66.
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  30. Organic Unity in Diderot.Ira O. Wade - 2015 - In The Structure and Form of the French Enlightenment, Volume 2: Esprit Revolutionnaire. Princeton University Press. pp. 67-118.
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  31. Organic Unity in Rousseau.Ira O. Wade - 2015 - In The Structure and Form of the French Enlightenment, Volume 2: Esprit Revolutionnaire. Princeton University Press. pp. 119-179.
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  32.  7
    The Unity of the Organic Individual.Edmund Montgomery - 1880 - Mind 5 (19):318-336.
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  33. The Unity of the Organic Individual. E. Montgomery - 1880 - Mind 5:318.
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  34. Ii.--The Unity of the Organic Individual.E. Montgomery - 1880 - Mind 20 (20):465-489.
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  35. Temporal Identity and Functional Unity of the Organic Body: The Role of the Natural Machine in Leibniz's Philosophy.Federico Silvestri - 2012 - Verifiche: Rivista Trimestrale di Scienze Umane 41 (4).
  36.  51
    Axiological Atomism.Graham Oddie - 2001 - Australasian Journal of Philosophy 79 (3):313 – 332.
    Value is either additive or else it is subject to organic unity. In general we have organic unity where a complex whole is not simply the sum of its parts. Value exhibits organic unity if the value of a complex, whether a complex state or complex quality, is greater or less than the sum of the values of its components or parts. Whether or not value is additive might be thought to be of purely (...)
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  37.  35
    Holism About Value: Some Help for Invariabilists.Daniel Halliday - 2013 - Philosophical Studies 165 (3):1033-1046.
    G.E. Moore’s principle of organic unity holds that the intrinsic value of a whole may differ from the sum of the intrinsic values of its parts. Moore combined this principle with invariabilism about intrinsic value: An item’s intrinsic value depends solely on its bearer’s intrinsic properties, not on which wholes it has membership of. It is often said that invariabilism ought to be rejected in favour of what might be called ‘conditionalism’ about intrinsic value. This paper is an (...)
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  38.  25
    The Unconscious and Conscious Self: The Nature of Psychical Unity in Freud and Lonergan.Paul Symington - 2006 - American Catholic Philosophical Quarterly 80 (4):563-580.
    This article compares the accounts of psychical unity in Freud and Lonergan. Following a detailed account of Freud’s understanding of psychical structure andhis deterministic psycho-biological presuppositions, Lonergan’s understanding of psychical structure in relation to patterns of experience is discussed. As opposed to Freud’s theory, which is based on an imaginative synthesis of the classical laws of natural science, Lonergan considers psychical and organic function as concretely integrated in human functionality according to probabilistic schemes of recurrence. Consequently, Lonergan offers (...)
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  39.  17
    THE FREEDOM OF LIFE. Hegelian Perspectives.Thomas Khurana (ed.) - 2013 - Berlin, Germany: August Verlag.
    For post-Kantian philosophy, “life” is a transitory concept that relates the realm of nature to the realm of freedom. From this vantage point, the living seems to have the double character of being both already and not yet free: Compared with the external necessity of dead nature, the living already seems to exhibit a basic type of spontaneity and normativity that on the other hand still has to be superseded on the path to the freedom and normativity of spirit. The (...)
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  40. Biology and Theology in Malebranche's Theory of Organic Generation.Karen Detlefsen - 2014 - In Ohad Nachtomy & Justin E. H. Smith (eds.), The Life Sciences in Early Modern Philosophy. Oxford University Press. pp. 137-156.
    This paper has two parts: In the first part, I give a general survey of the various reasons 17th and 18th century life scientists and metaphysicians endorsed the theory of pre-existence according to which God created all living beings at the creation of the universe, and no living beings are ever naturally generated anew. These reasons generally fall into three categories. The first category is theological. For example, many had the desire to account for how all humans are stained by (...)
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  41. Human Dignity and the Ethics and Aesthetics of Pain and Suffering.Daryl Pullman - 2002 - Theoretical Medicine and Bioethics 23 (1):75-94.
    Inasmuch as unmitigated pain and suffering areoften thought to rob human beings of theirdignity, physicians and other care providersincur a special duty to relieve pain andsuffering when they encounter it. When pain andsuffering cannot be controlled it is sometimesthought that human dignity is compromised.Death, it is sometimes argued, would bepreferred to a life without dignity.Reasoning such as this trades on certainpreconceptions of the nature of pain andsuffering, and of their relationships todignity. The purpose of this paper is to laybare these (...)
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  42.  40
    Recombinant values.Oddie Graham - 2001 - Philosophical Studies 106 (3):259 - 292.
    An attractive admirer of George Bernard Shaw once wrote to him with a not-so modest proposal: ``You have the greatest brain in the world, and I have the most beautiful body; so we ought to produce the most perfect child.'' Shaw replied: ``What if the child inherits my body and your brains?''What if, indeed? Shaw's retort is interesting not because it revealsa grasp of elementary genetics, but rather because it suggests his grasp of an interesting and important principle of axiology. (...)
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  43.  6
    “We Now Control Our Evolution”: Circumventing Ethical and Logical Cul-de-Sacs of an Anticipated Engineering Revolution.Lantz Fleming Miller - 2014 - Science and Engineering Ethics 20 (4):1011-1025.
    Philosophers, scientists, and other researchers have increasingly characterized humanity as having reached an epistemic and technical stage at which “we can control our own evolution.” Moral–philosophical analysis of this outlook reveals some problems, beginning with the vagueness of “we.” At least four glosses on “we” in the proposition “we, humanity, control our evolution” can be made: “we” is the bundle of all living humans, a leader guiding the combined species, each individual acting severally, or some mixture of these three involving (...)
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  44.  33
    The Hidden Order of Preformation: Plans, Functions, and Hierarchies in the Organic Systems of Louis Bourguet, Charles Bonnet and Georges Cuvier.Tobias Cheung - 2006 - Early Science and Medicine 11 (1):11-49.
    In eighteenth-century French natural history, the notion of preformation was not only a model for a small preexisting embryo that gradually extended its shape through the influx of particles, but also for an order that coordinated the dynamic relation between organic parts. Preformation depended therefore also on a hidden order behind the continuity of visible forms. Louis Bourguet, Charles Bonnet, and Georges Cuvier distinguished three organizational levels: First, the synchronic or functional order of organic systems; second, the diachronic (...)
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  45.  17
    Material Unity and Natural Organism in Locke.Jennifer Mensch - 2010 - Idealistic Studies 40 (1-2):147-162.
    This paper examines one of the central complaints regarding Locke’s Essay, namely, its supposed incoherence. The question is whether Locke can successfully maintain a materialistic conception of matter, while advancing a theory of knowledge that will constrain the possibilities for a cognitive accessto matter from the start. In approaching this question I concentrate on Locke’s account of unity. While material unity can be described in relation to Locke’s account of substance, real essence, and nominal essence, a separate discussion (...)
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  46.  6
    Organic Imagination as Intuitive Intellect: Self‐Knowledge and Self‐Constitution in Hegel's Early Critique of Kant.Joshua Wretzel - forthcoming - European Journal of Philosophy.
    This paper concerns Hegel's early treatment of the productive imagination in his 1803–1804 Faith and Knowledge. I show how he articulates that activity in terms of a pair of speculative unities, which solve lingering problems of self-knowledge and self-constitution from Kant's B-deduction. On the one hand, I argue that the familiar unity of spontaneity and receptivity makes possible knowledge of the moment of self-positing. On the other hand, I contend that Hegel's talk of imagination as both an “organic (...)
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  47.  3
    Europe 2016: The Rhetoric of Unity and the Rise of Neo-Authoritarianism.Gesine Palmer - 2017 - The European Legacy 22 (7-8):821-831.
    Over the past few years, even before the Brexit campaign and the outcome of the 2016 referendum in the United Kingdom, Europe has been haunted by the spectre of an impending split and disintegration of the Union. Self-appointed “kings” and “philosophers” of greater Europe seem to have been competing for the “unity award,” with more and more of them failing dramatically. One indicator of the public alarm at the prospect of the Union’s split is the exaggerated use of the (...)
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  48.  4
    The Human Being as a Unity in Aesthetic Perception and Its Possible Meaning for Aesthetic Education in the Global Age. Lenehan - 2015 - Journal of Aesthetic Education 49 (4):55-70.
    Aesthetic experience is that in which the participation of our senses is elevated to the highest possible position; thus, the aesthetic experience offers us a chance to better recognize the fact that the human being is a composite yet unitary substance integrating matter and spirit. Aesthetic experience is also that in which not only the senses but other human powers—imagination, emotion, and intellect—are involved in aesthetic perception; thus, this helps us better realize the organic interplay of our powers as (...)
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  49.  1
    The Unconscious and Conscious Self: The Nature of Psychical Unity in Freud and Lonergan.Paul Symington - 2006 - American Catholic Philosophical Quarterly 80 (4):563-580.
    This article compares the accounts of psychical unity in Freud and Lonergan. Following a detailed account of Freud’s understanding of psychical structure andhis deterministic psycho-biological presuppositions, Lonergan’s understanding of psychical structure in relation to patterns of experience is discussed. As opposed to Freud’s theory, which is based on an imaginative synthesis of the classical laws of natural science, Lonergan considers psychical and organic function as concretely integrated in human functionality according to probabilistic schemes of recurrence. Consequently, Lonergan offers (...)
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  50. Svatopluk Stur and the Problem of so Called" Psycho-Physical Unity".J. Bodnar - 2003 - Filozofia 58 (10):703-710.
    The paper deals with the approach to the so called psychophysical unity as deve_loped by the Slovak philosopher Svätopluk Štúr in the 1940s. The approach is examined in the context of current conceptions of psychophysical reductionism, parallelism and interactionalism. The author shows S. Štúr as indicating the possible resolution in his philosophy of the "organic whole".
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