Results for 'Religion of technology'

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  1.  10
    Religion and technology: a study in the philosophy of culture.Jay Newman - 1997 - Westport, Conn.: Praeger.
    Religious criticisms of technology are addressed by Newman, who concludes that religion and technology are largely compatible, mutually supportive, and very much alike.
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  2.  1
    The religion of the future, or, Outlines of spiritual philosophy.Samuel Weil - 1894 - Boston: Arena Publishing Co..
    Excerpt from The Religion of the Future, or Outlines of Spiritual Philosophy 1. A new and glorious science of man, of his origin and destiny, has been developed within the last few decades. A new philosophy has been evolved of human life here and hereafter, based upon demonstrated facts and data accessible to all. Stupendous as the science of objective nature has become, it is as the mere shadow thrown upon the canvas of time and matter by the radiant (...)
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  3. The Religion of Art in an Age of Technology.George Pattison - 2005 - In Thinking About God in an Age of Technology. Oxford University Press UK.
    Since early modern times, art has paralleled religion in its response to technology as illustrated by Ruskin’s thoughts on the colour purple. Heidegger also turned to art, especially the poetry of Hölderlin, as an alternative to technology. Against the background of Benjamin’s essay on ‘The Work of Art in the Age of Technical Reproducibility’, the question is asked whether the thoroughly technicized art of film can become a focus for such creative counter-technological thinking. A positive answer is (...)
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  4. Theology Meets AI: Examining Perspectives, Tasks, and Theses on the Intersection of Technology and Religion.Anna Puzio - 2023 - In Anna Puzio, Nicole Kunkel & Hendrik Klinge (eds.), Alexa, wie hast du's mit der Religion? Theologische Zugänge zu Technik und Künstlicher Intelligenz. Darmstadt: Wbg.
    Artificial intelligence (AI), blockchain, virtual and augmented reality, (semi-)autonomous ve- hicles, autoregulatory weapon systems, enhancement, reproductive technologies and human- oid robotics – these technologies (and many others) are no longer speculative visions of the future; they have already found their way into our lives or are on the verge of a breakthrough. These rapid technological developments awaken a need for orientation: what distinguishes hu- man from machine and human intelligence from artificial intelligence, how far should the body be allowed to (...)
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  5.  13
    Religion and Technology: A Study in the Philosophy of Culture. Jay Newman.James Gilbert - 1997 - Isis 88 (4):749-750.
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  6.  44
    Religion in an Age of Technology.Willem B. Drees - 2002 - Zygon 37 (3):597-604.
    Technology raises important religious issues and not only moral ones. Given that technology is about transforming reality, these issues are different from the issues that arise in dialogues on religion and science that are primarily after understanding reality . Technology is a multifaceted reality—not just hardware but also skills and organization, attitudes and culture. Technology has been appreciated as well as considered a threat but is best understood contextually and constructively.
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  7.  7
    Religion and Technology.Carl Mitcham - 2012 - In Jan Kyrre Berg Olsen Friis, Stig Andur Pedersen & Vincent F. Hendricks (eds.), A Companion to the Philosophy of Technology. Malden, MA: Wiley-Blackwell. pp. 466–473.
    This chapter contains sections titled: Historico‐theological Debates From History to Philosophy Conclusions References and Further Reading.
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  8. Jay Newman, Religion and Technology: A Study in the Philosophy of Culture Reviewed by.Erich von Dietze - 1998 - Philosophy in Review 18 (6):432-434.
     
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  9.  13
    “Playing God? Yes!” Religion in the Light of Technology.Willem B. Drees - 2002 - Zygon 37 (3):643-654.
    If we appeal to God when our technology (including medicine) fails, we assume a “ God of the gaps.” It is religiously preferable to appreciate technological competence. Our successes challenge, however, religious convictions. Modifying words and images is not enough, as technology affects theology more deeply. This is illustrated by the history of chemistry. Chemistry has been perceived as wanting to transform and purify reality rather than to understand the created order. Thus, unlike biology and physics, chemistry did (...)
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  10.  23
    Social History, Religion, and Technology.Robin Attfield - 2009 - Environmental Ethics 31 (1):31-50.
    An interdisciplinary reappraisal of Lynn White, Jr.’s “The Historical Roots of Our Ecologic Crisis” reopens several issues, including the suggestion by Peter Harrison that White’s thesis was historical and that it is a mistake to regard it as theological. It also facilitates a comparison between “Roots” and White’s earlier book Medieval Technology and Social Change. In “Roots,” White discarded or de-emphasized numerous qualifications and nuances present in his earlier work so as to heighten the effect of certain rhetorical aphorisms (...)
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  11.  15
    The city of god revisited: Digitalism as a new technological religion.Andoni Alonso & Iñaki Arzoz - 2024 - Environmental Values 33 (1):42-57.
    A Religion of Progress has taken shape over the last 21 centuries, from the Enlightenment to present times. It is quite simple to follow a thread from Hermeticism to today, however, several facts have altered its content, therefore, reformulating some of its promises and vision of the world. This paper attempts to evaluate how that Religion of Progress has become a sort of Techno-Hermeticism 2.0. Digital technologies have redefined old hermetic myths into a high-tech religion with dire (...)
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  12.  13
    Religion and Technology[REVIEW]Timothy Casey - 1999 - Review of Metaphysics 52 (4):964-966.
    In this rather brief polemic, Newman proposes to clarify the relation between technology and religion in Western culture. His aim is primarily practical: to promote “intelligent, farsighted adjustments to the relations currently obtaining between particular religious phenomena and particular technologies, or between religion and technology generally”. This requires an affirmation of technological progress as the cultural expression of religion’s universal impulse to improve the world for humans. Technology is thus taken to be a religious (...)
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  13.  6
    Religion and Technology: a New Phase.Anne Foerst & Harvey Cox - 1997 - Bulletin of Science, Technology and Society 17 (2-3):53-60.
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  14.  6
    Technology and the philosophy of religion.David Lewin - 2011 - Newcastle upon Tyne, UK: Cambridge Scholars Press.
    The last one hundred years has seen unimaginable technological progress transforming every aspect of human life. Yet we seem unable to shake a profound unease with the direction of modern technology and its ideological siblings, global capitalism and massive consumption. Philosophers such as Marcuse, Borgmann and especially Heidegger, have developed important analyses of technological society, however in this book David Lewin argues that their ideas have remained limited either by their secular context, or by the narrow conception of (...) that they do allow. This study guides the reader along the newly formed paths of the philosophy of technology, arguing that where those paths come to an abrupt end, a religious discourse is needed to articulate the ultimate concerns that drive technological action. It calls for a meditation on the central insight of many religious traditions that, in an ultimate sense, we 'know not what we do.' To acknowledge that we know not what we do is the first step towards a theology of technology that draws upon insights from the mystical theological tradition, as well as from recent developments in the continental philosophy of religion. (shrink)
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  15. A dao of technology?Barry Allen - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):151-160.
    Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the (...)
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  16. Rethinking the secular: Science, technology, and religion today.Bronislaw Szerszynski - 2005 - Zygon 40 (4):813-822.
    Contemporary tensions between science and religion cannot simply be seen as a manifestation of an eternal tension between reason and revelation. Instead, the modern secular, including science and technology, needs to be seen as a distinctive historical phenomenon, produced and still radically conditioned by the religious history of the West. Clashes between religion and science thus ought to be seen fundamentally as part of a dialogue that is internal to Western religious history. While largely agreeing with Caiazza's (...)
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  17. Technology, Trust, and Religion: Roles of Religions in Controversies Over Ecology and the Modification of Life.Willem B. Drees (ed.) - 2009 - Leiden University Press.
    What does it mean to be human in a world of technology? What could be the role of religion in responding to the ecological crisis? Whom do we trust to make decisions regarding our common future? Is the public ignorant, in the eyes of our scientific experts? The contributors to this timely volume address issues of expertise, trust, and engagement in light of ecological and spiritual concerns, including our increasing technological awareness, religious resources for ecological crises, biotechnology, and (...)
     
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  18.  18
    Medicine, Technology, and Religion Reconsidered: The Case of Brain Death Definition in Israel.Hagai Boas, Shai Lavi & Sky Edith Gross - 2019 - Science, Technology, and Human Values 44 (2):186-208.
    The introduction of respiratory machines in the 1950s may have saved the lives of many, but it also challenged the notion of death itself. This development endowed “machines” with the power to form a unique ontological creature: a live body with a “dead” brain. While technology may be blamed for complicating things in the first place, it is also called on to solve the resulting quandaries. Indeed, it is not the birth of the “brain-dead” that concerns us most, but (...)
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  19.  18
    The Interplay of Technology and Sacredness in Islam: Discussions of Muslim Scholars on Printing the Qur'an.Mohammed Ghaly - 2009 - Law and Ethics of Human Rights 3 (2).
    In the midst of available studies on the relation between technology or science and religion, one of the vital and early episodes of this relation within the Islamic tradition did not receive the due attention from modern researchers. This episode has to do with the discussions of Muslim scholars on using the then emerging technology of printing to reproduce the sacred scripture of Muslims, namely, the Qur'an. The main discussions among the ‘ulama on this issue took place (...)
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  20. Arkangel and the Death of God: A Nietzschean Critique of Technology’s Soteriological Scheme.Amber Bowen & Megan Fritts - 2022 - In John Anthony Dunne & Amber Bowen (eds.), Theology and Black Mirror. Fortress Academic. pp. 101-115.
    In this essay, we analyze the Black Mirror episode "Arkangel" alongside Nietzsche’s critique of religion. After providing an overview of his critique, we argue that the episode demonstrates how a world enframed by technology itself ends up being just as decadent, or just as pathological, repressive, corrupt, anti-life, and unredemptive as Nietzsche accuses Christianity of being. Nietzsche thought, at one point, that science and technology might provide a non-metaphysical or non-theological solution to what he calls our “metaphysical (...)
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  21.  27
    Beauty and the Destitution of Technology.Joseph K. Cosgrove - 2007 - American Catholic Philosophical Quarterly 81 (1):109-125.
    The tension between beauty and technology is evinced in the modern distinction within technē itself between technology and “fine art.” Yet while beauty,as Kant observes, is never a means to an end, neither is it an “end in itself.” Beauty points beyond itself while refusing subordination to human interests. Both its noninstrumentality and its self-transcending character I trace to the intrinsic necessity of the beautiful, which is essentially impersonal while paradoxically being an object of love. I suggest that (...)
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  22.  8
    WISDOM AND RELIGION OF A GERMAN PHILOSOPHER : being selections from the writings of g. w. f. hegel. .Georg Wilhelm Friedrich Hegel & Elizabeth Sanderson Haldane (eds.) - 2016 - Forgotten Books.
    Excerpt from The Wisdom and Religion of a German Philosopher: Being Selections From the Writings of G. W. F. Hegel Some passages which are valued by Hegel's students will be found to be omitted, and others may be inserted which they think should be excluded. This it is difficult to avoid. I have merely taken these passages which seemed to me most likely to be useful, omitting many as repetitions, or as not comprehensible without a fuller context. Where a (...)
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  23.  5
    Ian G. Barbour, Religion in an Age of Science. Volume One, 1990. Harper, San Francisco, CA, 297 pages. Ian G. Barbour, Ethics in an Age of Technology, Volume Two, 1993. Harper, San Francisco, CA, 312 pages. [REVIEW]Richard A. Deitrich - 1996 - Bulletin of Science, Technology and Society 16 (1-2):10-12.
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  24.  67
    Religion/Technology, Not Theology/Science, as the Defining Dichotomy.Rustum Roy - 2002 - Zygon 37 (3):667-676.
    Science and religion are incommensurable: one cannot use centimeters to measure volume. Science's proper cognate is theology. Science and theology are human activities that are basically conceptual (partly fallible) frameworks for explaining experience. Religion and technology, by contrast, involve and control or limit human practice and experience: they involve “sensate” reality—people and things. The study of the interaction of these four terms (or any two) must use the terms more precisely.Science as practiced today has become scientism, another (...)
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  25.  25
    The Philosophical Challenge of Technology.Carl Mitcham - 1996 - Proceedings of the American Catholic Philosophical Association 70:45-58.
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  26.  69
    God versus technology? Science, secularity, and the theology of technology.Alan G. Padgett - 2005 - Zygon 40 (3):577-584.
    In debate with John Caiazza, we clarify the meaning of the terms technology and secular, arguing that technology is not really secular. Only when combined with antireligious secularism do we get the modern techno‐secular worldview. Science is not secular in the strong sense, nor does its practice automatically lead to the techno‐secular. As a complete worldview, techno‐secularism is antireligious, but it also is dehumanizing and destructive of our environment. Religion may provide a transcendent source for a humanizing (...)
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  27.  15
    Laborem Exercens’ Prescient Critique of Technology.David L. Gregory - 2009 - Journal of Catholic Social Thought 6 (1):113-131.
  28.  2
    The Philosophical Challenge of Technology.Carl Mitcham - 1996 - Proceedings of the American Catholic Philosophical Association 70:45-58.
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  29.  2
    Technology, Religion, and Justice: The Problems of Disembedded and Disembodied Law.Frederick A. Foltz & Franz A. Foltz - 2006 - Bulletin of Science, Technology and Society 26 (6):463-471.
    In this article, the authors explore how technology has helped erode society’s conceptions of justice. Law, via juridification, has replaced the concept of justice with one of efficiency. The authors argue that this has been largely a result of the destruction of society’s common story or vision and the introduction of the computer and the Internet as tools enabling technique to replace that story. They offer a perspective on how justice operated in traditional societies, using the Judeo-Christian religious tradition. (...)
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  30.  6
    Essence of religion, culture and indigenous language in a unified sexuality education system.Lidion Sibanda, Tichakunda V. Chabata, Felix Chari & Thelisisa L. Sibanda - 2023 - HTS Theological Studies 79 (3):7.
    Sexuality education is fundamental in higher and tertiary education institutions (HTEIs). Evidence suggests that its effective education is through translations into the first language of learners. However, in global and multilingual cultural communities such as HTEIs, the foundations for these translations are still a researchable area. Notably, in HTEIs adolescents, young adults and adults co-exist and therefore, any translations must be toned to balance across these groups. The aim of this study was to establish strategies that could enable sexuality educators (...)
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  31.  45
    Scientism and technology as religions.Rustum Roy - 2005 - Zygon 40 (4):835-844.
    Jacques Ellul, by far the most significant author in the serious discussions on the interface between religion and technology, is apparently not known to the science‐and‐religion field. The reason is the imprecise use of the terminology. In scientific formulation the relationship can be summarized as technology /religion:: science/theology. The first pair are robust three‐dimensional templates of most human experience; the second pair are linear, abstract concerns of a minority of citizens. In the parallel community—now well (...)
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  32.  45
    The Psychology of Religion: An Empirical Study of the Growth of Religious Consciousness.Edwin Diller Starbuck - 2015 - Forgotten Books.
    Excerpt from The Psychology of Religion: An Empirical Study of the Growth of Religious Consciousness The author of the following pages has thought in his modesty that, since his name is as yet unknown to fame, his book might gain a prompter recognition if it were prefaced by a word of recommendation from some more hardened writer. Believing the book to be valuable, I am glad to be able to write such a preface. Many years ago Dr Starbuck, then (...)
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  33.  38
    A New Understanding of the Technological Progress in the Modern Philosophy of Technology.Vitaly G. Gorokhov - 2008 - Proceedings of the Xxii World Congress of Philosophy 48:25-31.
    In the 17th-19th centuries human society formed the understanding of scientific and technological progress as continuous improvement of society and nature on the basis of the growing capacity of scientific knowledge of the world. This belief in continuous scientific and technological progress, absolutisation of a value-free scientific research, illusion of actual «creatability» of the world on the basis of the obtained knowledge resulted in emergence of a scientific religion, based mostly on the belief in the power of scientific knowledge (...)
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  34.  13
    Mittel as a Process: Saigusa Hiroto’s Philosophy of Technology and the Question of Culture.Fernando Wirtz - forthcoming - Journal of East Asian Philosophy:1-23.
    This article introduces the little-studied figure of Saigusa Hiroto, a twentieth century Marxist philosopher who reconstructed the history of technical thought in Japan. The article focuses on Saigusa’s thought between 1939 and 1942, contextualizes his thinking in relation to the technology controversy of the 1930s and presents his critique of the dualism between spiritual and technological culture. Saigusa defines technology as a “means as a process” and not a skill or system of things. The author argues that Saigusa’s (...)
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  35. t. The ethics of technology, culture and environment.David J. Ndegwa & Otto J. Kroesen - 2012 - In Jesse Ndwiga Kanyua Mugambi & David W. Lutz (eds.), Applied ethics in religion and culture: contextual and global challenges. Nairobi, Kenya: Action Publishers.
     
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  36.  36
    Technology, Megatrends and Work: Thoughts on the Future of Business Ethics.Premilla D’Cruz, Shuili Du, Ernesto Noronha, K. Praveen Parboteeah, Hannah Trittin-Ulbrich & Glen Whelan - 2022 - Journal of Business Ethics 180 (3):879-902.
    To commemorate 40 years since the founding of the Journal of Business Ethics, the editors in chief of the journal have invited the editors to provide commentaries on the future of business ethics. This essay comprises a selection of commentaries aimed at creating dialogue around the theme Technology, Megatrends and Work. Of all the profound changes in business, technology is perhaps the most ubiquitous. There is not a facet of our lives unaffected by internet technologies and artificial intelligence. (...)
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  37. Technopolis as the Technologised Kingdom of God. Fun as Technology, Technology as Religion in the 21st Century. God sive Fun.Marina Christodoulou - 2018 - Cahiers d'Études Germaniques 1 (74: 'La religion au XXIe siècle):119-132.
    Citation:Christodoulou, Marina. “Technopolis as the Technologised Kingdom of God. Fun as Technology, Technology as Religion in the 21st Century. God sive Fun.” Cahiers d'études germaniques N° 74, 2018. La religion au XXIe siècle - Perpectives et enjeux de la discussion autour d'une société post-séculière. Études reunites par Sébastian Hüsch et Max Marcuzzi, 119-132. -/- -------- -/- Neil Postman starts his book Technopoly: The Surrender of Culture to Technology (1993)1 with a quote from Paul Goodman’s New (...)
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  38.  16
    Understanding Social Order in the Religion of Islam: A Comparative Analysis.Wilson Muoha Maina - 2015 - Journal for the Study of Religions and Ideologies 14 (40):170-185.
    Despite the fact that many of us live in secular societies, religions are also a factor in our daily lives. New information technologies and highly efficient modes of transportation have made it possible for people from various continents to encounter each other. People of different religions and ethnicities have become neighbors in our cities. Religious dialogue is more necessary in our contemporary world than it has ever been in history. This essay analyzes how the Islamic faith shapes the believers worldview (...)
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  39. Society Religion & Technology Project, Church of Scotland.Donald Bruce - 2000 - Human Reproduction and Genetic Ethics 6 (2):18-18.
     
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  40.  12
    When charity and camera collide: Nigerian celebrity philanthropy in the age of technology.Rosemary Oyinlola Popoola - 2023 - Journal for Cultural Research 26 (3):332-347.
    Celebrity studies is an expansive and expanding field in European and American scholarship. Unfortunately, Africanist scholars have paid limited attention to this significant branch of scholarship. Drawing from varied secondary sources, including audio-visual materials, newspaper articles and journals, and books in the fields of celebrities and development, I examine Nigerian celebrity philanthropy in the age of internet technology. I argue that Nigerian celebrity philanthropy, given its mediatised nature and impact on its recipient, is a palliative measure to systemic and (...)
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  41.  17
    Derrida and Technology: Life, Politics, and Religion: Translated by Stephen Donovan.Björn Sjöstrand - 2021 - Springer Verlag.
    This book is the first monograph that takes a comprehensive approach to Jacques Derrida as a philosopher of technology. It refines and complements his mainstream image as a philosopher of language and deconstructionist of classical literary and philosophical texts. This volume outlines the key features of Derrida’s alternative philosophy of technology, a philosophy which Sjöstrand argues, avoids the problems associated with, on the one hand, a Heideggerian orientation, which completely separates thinking and technology and, on the other, (...)
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  42.  15
    Technology, Trust and Religion: Roles of Religion in Controversies and the Modification of Life. Edited by Willem B. Drees.Bradford McCall - 2011 - Heythrop Journal 52 (2):356-357.
  43.  17
    Religion, Science, and Technology in the Post-Secular Age: The Case of Trans/Posthumanism.Hava Tirosh-Samuelson - 2017 - Philosophy, Theology and the Sciences 4 (1):7.
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  44.  23
    Religion and Science in the Thougt of Pierre Teilhard de Chardin.Konrad Waloszczyk - 2016 - Filozofia i Nauka 4:81-94.
    Key terms: cosmogenesis, evolution, consciousness, noosphere, religion, science, technology. The question whether religion and science can be reconciled is still under discussion today. Philosophical naturalism rejects such a possibility, at best treating these fields as a non overlapping magisteria (Stephen Jay Gould). However, the French Jesuit Pierre Teilhard de Chardin (1881 - 1955) has created an original vision of an evolutionary universe in which science and religion present themselves as two meridians, which are autonomous but slowly (...)
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  45. Philosophy of GodForm: Power Authorities, Functional Position Levels, Religion and Science.Refet Ramiz - 2021 - Philosophy Study 11 (3):166-215.
    In this work, author expressed new R-Synthesis specifically. Good and/or correct perspective that must be behind the definitions and administration generally expressed. New perspective of the philosophy explained generally. Philosophy of GodForm is defined and expressed as connected/related with the following concepts: (a) basic principles, (b) 17 upper constructional philosophies, (c) 14 lower constructional philosophies, (d) eight basic philosophies. As special cases, Philosophy of Engineering and Technology, Philosophy of Wireless Administration and others defined as hybrid philosophies. 17 specific components/units (...)
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  46.  23
    "Philosophy and Technology: Readings in the Philosophical Problems of Technology," ed. Carl Mitcham and Robert Mackey. [REVIEW]Richard J. Westley - 1975 - Modern Schoolman 53 (1):113-113.
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  47.  23
    "Contributions to a Philosophy of Technology: Studies in the Structure of Thinking in the Technological Sciences," ed. Friedrich Rapp. [REVIEW]Robert Brungs - 1977 - Modern Schoolman 54 (2):183-185.
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  48.  12
    Social Domains of Knowledge: Technology, Art, and Religion.Lambert Zuidervaart - 2019 - Philosophia Reformata 84 (1):79-101.
    This essay asks whether and how a Reformational epistemology should distinguish different types of knowledge within a unified conception of knowledge as a whole. I begin with the thesis that knowledge, in its deepest meaning, is not a thing to possess but a complex relationship to inhabit. It encompasses human knowers, practices of knowing, the knowable, known results, guiding principles, and procedures of confirmation. Within this complex relationship, humans achieve insight of various sorts. After briefly distinguishing artistic from scientific knowledge, (...)
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  49.  14
    Montesquieu and the Logic of Liberty: War, Religion, Commerce, Climate, Terrain, Technology, Uneasiness of Mind, the Spirit of Political Vigilance, and the Foundations of the Modern Republic.Paul Anthony Rahe - 2009 - Yale University Press.
    This fresh examination of the works of Montesquieu seeks to understand the shortcomings of the modern democratic state in light of this great political thinker’s insightful critique of commercial republicanism. The western democracies’ muted response to victory in the Cold War signaled the presence of a pervasive discontent, a sense that despite this victory liberal democracy itself was deeply flawed. Paul A. Rahe argues that to understand this phenomenon we must re-examine—starting with Montesquieu—the nature of liberal democracy, its character, and (...)
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  50.  39
    Science: Child of Technology? Epistemic Norms and Practical Intelligence. [REVIEW]Frederick Ferré - 1991 - International Journal for Philosophy of Religion 31 (2/3):165 - 176.
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