Results for 'The World-Friend'

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  1.  1
    Single-World Theory of the Extended Wigner’s Friend Experiment.Sudbery Anthony - 2017 - Foundations of Physics 47 (5):658-669.
    Frauchiger and Renner have recently claimed to prove that “Single-world interpretations of quantum theory cannot be self-consistent”. This is contradicted by a construction due to Bell, inspired by Bohmian mechanics, which shows that any quantum system can be modelled in such a way that there is only one “world” at any time, but the predictions of quantum theory are reproduced. This Bell–Bohmian theory is applied to the experiment proposed by Frauchiger and Renner, and their argument is critically examined. It is (...)
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  2. His Royal Highness Prince Aga Khan, Guide, Philosopher, and Friend of the World of Islam.Qayyum A. Malick - 1954 - Karachi, Ismailia Association, Pakistan.
     
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  3.  12
    The People's Friend J. J. Meggitt: Paul, Poverty and Survival (Studies of the New Testament and its World). Pp. XIV + 268; Edinburgh: T. & T. Clark, 1998. Cased. Isbn: 0-567-08604-. [REVIEW]Margaret H. Williams - 2000 - The Classical Review 50 (01):137-.
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  4.  5
    Religion: A Friend or Foe to Animals? Katherine Wills Perlo, Kinship and Killing: The Animal in World Religions. New York: Columbia University Press, 2009. 256 Pages. [REVIEW]Stephen R. Kaufman - 2010 - Society and Animals 18 (2):228-229.
  5. Améry, Arendt, and the Future of the World.Anne O'Byrne - 2016 - Journal of French and Francophone Philosophy 24 (3):128-139.
    Of all the terms Jean Améry might have chosen to explain the deepest effects of torture, the one he selected was world. To be tortured was to lose trust in the world, to become incapable of feeling at home in the world. In July 1943, Améry was arrested by the Gestapo in Belgium and tortured by the SS at the former fortress of Breendonk. With the first blow from the torturers, he famously wrote, one loses trust in the world. With (...)
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  6.  25
    When Bad People Do Good Things: Will Moral Enhancement Make the World a Better Place?D. Wasserman - 2014 - Journal of Medical Ethics 40 (6):374-375.
    In his thoughtful defence of very modest moral enhancement, David DeGrazia1 makes the following assumption: ‘Behavioural improvement is highly desirable in the interest of making the world a better place and securing better lives for human beings and other sentient beings’. Later in the paper, he gives a list of some psychological characteristics that ‘all reasonable people can agree … represent moral defects’. I think I am a reasonable person, and I agree that most if not all items on the (...)
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  7.  3
    Friend and Hero: Scotus's Quarrel with Aristotle Over the Kalon.Gerard Delahoussaye - 2010 - Franciscan Studies 68 (1):97-135.
    In lieu of an abstract, here is a brief excerpt of the content:The more I love someone, the more firmly or steadily I love her – the more ready I am to act for her good; accordingly, the more I love someone the more prepared I am to suffer evil for her sake. My desire for her good makes me want to act for her good. I appeal to this love when deciding what I should do; and in acting I (...)
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  8. The Authority of Poets in a World Without Authority.Pierre Pachet - 2007 - Social Research: An International Quarterly 74 (3):931-940.
    H. Arendt asserts that "in the modern world authority has disappeared almost to the vanishing point." However, she attributes some kind of authority to the words of poets, in the case discussed here, to those of her friend W. H. Auden. The precious gift of the poets to write poems that have an "unconstraining" power , gives that authority to their voice.
     
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  9.  7
    The Image of the Other: Friend, Foreigner, Patriot?Aleksandar Boskovic - 2005 - Filozofija I Društvo 28:95-115.
    The paper explores the imagery and constructions of alterity in the contemporary world. The image of the other is at the same time the image of ourselves, mostly through the metaphor of the “stranger.” This “stranger” represents the unknown, so he/she occasionally provokes fear and resentment, if only for appearing physically different in the “mainstream” culture. This paper traces the genesis and development of certain modernist ideals . The apparent lack of comprehension for others is just a symptom of the (...)
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  10.  16
    Jesus as Friend in the Gospel of John.Gail R. O'Day - 2004 - Interpretation 58 (2):144-157.
    In popular image, Jesus as friend is sentimentalized, but not so in the Fourth Gospel. Jesus gave his life in love for others and always spoke and acted boldly—marks of friendship in the cultural world of the New Testament.
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  11.  9
    “Only the Jackal Is My Friend” On Friends and Redeemers in Job.Norman Habel - 1977 - Interpretation 31 (3):227-236.
    Trusting a friend without reservation in the face of an alien world is a major concern of the poet of Job who forces us to consider friendship as a radical option for life in an age of increased anonymity and contrived sensitivity.
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  12.  16
    The End of the World After the End of Finitude: On a Recently Prominent Speculative Tone in Philosophy.Jussi Backman - 2017 - In Marcia Cavalcante Schuback & Susanna Lindberg (eds.), The End of the World: Contemporary Philosophy and Art. London: Rowman and Littlefield International. pp. 105-123.
    The chapter studies the speculative realist critique of the notion of finitude and its implications for the theme of the "end of the world" as a teleological and eschatological idea. It is first explained how Quentin Meillassoux proposes to overcome both Kantian and Heideggerian "correlationist" approaches with his speculative thesis of absolute contingency. It is then shown that Meillassoux's speculative materialism also dismantles the close link forged by Kant between the teleological ends of human existence and a teleological notion of (...)
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  13.  8
    The World Over.Michael Naas - 2005 - Radical Philosophy Review 8 (2):123-130.
    Written in the days immediately following the death of Jacques Derrida on 9 October 2004, this essay attempts to bear witness tothe memory of Jacques Derrida as a writer and thinker and, even more personally, a mentor and friend. Written out of gratitude and affection, but also out of an almost overwhelming emotion, the essay is offered here, not without trepidation, in the hope that, in some small measure, the author’s emotion, affection, and genuine gratitude for the life and work (...)
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  14. Writing the Book of the World.Theodore Sider - 2011 - Oxford University Press.
    In order to perfectly describe the world, it is not enough to speak truly. One must also use the right concepts - including the right logical concepts. One must use concepts that "carve at the joints", that give the world's "structure". There is an objectively correct way to "write the book of the world". Much of metaphysics, as traditionally conceived, is about the fundamental nature of reality; in the present terms, this is about the world's structure. Metametaphysics - inquiry into (...)
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  15. Constructing the World.David Chalmers - 2012 - Oxford University Press.
  16.  35
    Creating the Past: Schelling's Ages of the World.Alistair Welchman & Judith Norman - 2010 - Journal of the Philosophy of History 4 (1):23-43.
    F.W.J. Schelling's Ages of the World has just begun to receive the critical attention it deserves as a contribution to the philosophy of history. Its most significant philosophical move is to pose the question of the origin of the past itself, asking what “caused” the past. Schelling treats the past not as a past present – but rather as an eternal past, a different dimension of time altogether, and one that was never a present 'now'. For Schelling, the past functions (...)
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  17.  24
    The End of the World: The Science and Ethics of Human Extinction.John Leslie - 1996 - Routledge.
    Are we in imminent danger of extinction? Yes, we probably are, argues John Leslie in his chilling account of the dangers facing the human race as we approach the second millenium. The End of the World is a sobering assessment of the many disasters that scientists have predicted and speculated on as leading to apocalypse. In the first comprehensive survey, potential catastrophes - ranging from deadly diseases to high-energy physics experiments - are explored to help us understand the risks. One (...)
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  18.  26
    'Being in the World': The Event of Learning.Marianna Papadopoulou & Roy Birch - 2009 - Educational Philosophy and Theory 41 (3):270-286.
    This paper employs an eclectic mix of paradigms in order to discuss constituting characteristics of young children's learning experiences. Drawing upon a phenomenological perspective it examines learning as a form of 'Being' and as the result of learners' engagement with the world in their own, unique, intentional manners. The learners' intentions towards their world are expressed in everyday activity and participation. A social constructivist perspective is thus employed to present learning as situated in meaningful socio-cultural contexts of the everyday, lived (...)
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  19.  9
    The World as Object of Action and Theory.Juan José Sanguineti - 2015 - Studia Poliana 18:27-50.
    Abstract: Being-in-the-world defines in Heidegger an ontological and practical existential situation that in a first approach characterizes intellectual knowledge, an approach related to the Husserlian notion of intentionality. In his Curso de teoría del conocimiento, Polo rectifies this characterization, stressing the primacy of theory regarding action, and interpreting the practical (technical) relationship with the world as a lower level of “having”. Making some comparisons between Husserl, Scheler and Jonas, in connection with Polo’s thought, the article presents different accounts of the (...)
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  20.  12
    Markus Gabriel Against the World.James Hill - forthcoming - Sophia:1-11.
    According to Markus Gabriel, the world does not exist. This view—baptised metametaphysical nihilism—is exposited at length in his recent book Fields of Sense, which updates his earlier project of transcendental ontology. In this paper, I question whether meta-metaphysical nihilism is internally coherent, specifically whether the proposition ‘the world does not exist’ is expressible without performative contradiction on that view. Call this the inexpressibility objection. This is not an original objection—indeed it is anticipated in Gabriel’s book. However, I believe that his (...)
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  21.  12
    Religious Concepts and Absolute Conceptions of the World.Randy Ramal - 2015 - International Journal for Philosophy of Religion 77 (2):89-103.
    In this essay I discuss several questions related to the manner in which concepts generally, and religious concepts in particular, are formed. Are some concepts necessary in the sense that, considering the physical makeup of the natural world and our own bio-chemical, perceptual, and cognitive nature, these concepts had to emerge by necessity? If we put considerations of divine revelations aside, I ask regarding religious concepts, what would be the proper way of looking at how they came to be formed? (...)
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  22.  3
    Forgiveness, Representative Judgement and Love of the World: Exploring the Political Significance of Forgiveness in the Context of Transitional Justice and Reconciliation Debates.Maša Mrovlje - forthcoming - Philosophia:1-20.
    The article examines the political challenge and significance of forgiveness as an indispensable response to the inherently imperfect and tragic nature of political life through the lens of the existential, narrative-inspired judging sensibility. While the political significance of forgiveness has been broadly recognized in transitional justice and reconciliation contexts, the question of its importance and appropriateness in the wake of grave injustice and suffering has commonly been approached through constructing a self-centred, rule-based framework, defining forgiveness in terms of a moral (...)
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  23.  2
    Pomponazzi y la eternidad del mundo: entre el problema neutro y el saber dialéctico= Pomponazzi and the eternity of the World: between the neutral problem and dialectical wisdom.Juan Manuel Forte - 2013 - Endoxa 31:279-298.
    In the last chapter of De immortalitate animae, Pomponazzi claims that the question of immortality, just like the question of the eternity of the world, is a neutral problem. In this paper I claim that Pomponazzi has usually considered the aeternitas mundi as a probable proposition in the Aristotelian sense, rather than as a problem. Furthermore, I evaluate some analyses that use the former issues (among others) to interpret Pomponazzi’s thought.
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  24. The World and Truth About What Is Not.Noël B. Saenz - 2014 - Philosophical Quarterly 64 (254):82-98.
    Truthmaker says that things, broadly construed, are the ontological grounds of truth and, therefore, that things make truths true. Recently, there have been a number of arguments purporting to show that if one embraces Truthmaker, then one ought to embrace Truthmaker Maximalism—the view that all non-analytic propositions have truthmakers. But then if one embraces Truthmaker, one ought to think that negative existentials have truthmakers. I argue that this is false. I begin by arguing that recent attempts by Ross Cameron and (...)
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  25.  41
    Moral Mazes: The World of Corporate Managers.Robert Jackall - 1988 - Oxford University Press.
    What is right in the corporation is not what is right in a man's home or in his church," a former vice-president of a large firm observes. "What is right in the corporation is what the guy above you wants from you." Such sentiments pervade American society, from corporate boardrooms to the basement of the White House. In Moral Mazes, Robert Jackall offers an eye-opening account of how corporate managers think the world works, and of how big organizations shape moral (...)
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  26.  38
    The Weirdest People in the World.Joseph Henrich, Steven J. Heine & Ara Norenzayan - 2010 - Behavioral and Brain Sciences 33 (2-3):61-83.
    Behavioral scientists routinely publish broad claims about human psychology and behavior in the world's top journals based on samples drawn entirely from Western, Educated, Industrialized, Rich, and Democratic (WEIRD) societies. Researchers assume that either there is little variation across human populations, or that these are as representative of the species as any other population. Are these assumptions justified? Here, our review of the comparative database from across the behavioral sciences suggests both that there is substantial variability in experimental results across (...)
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  27.  32
    Monstrous Faces and a World Transformed: Merleau-Ponty, Dolezal, and the Enactive Approach on Vision Without Inversion of the Retinal Image.Susan Bredlau - 2011 - Phenomenology and the Cognitive Sciences 10 (4):481-498.
    The world perceived by a person undergoing vision without inversion of the retinal image has traditionally been described as inverted. Drawing on the philosophical work of Maurice Merleau-Ponty and the empirical research of Hubert Dolezal, I argue that this description is more reflective of a representationist conception of vision than of actual visual experience. The world initially perceived in vision without inversion of the retinal image is better described as lacking in lived significance rather than inverted; vision without inversion of (...)
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  28. Divine Action in the World (Synopsis).Alvin Plantinga - 2006 - Ratio 19 (4):495–504.
    The following is a synopsis of the paper presented by Alvin Plantinga at the RATIO conference on The Meaning of Theism held in April 2005 at the University of Reading. The synopsis has been prepared by the Editor, with the author’s approval, from a handout provided by the author at the conference. The paper reflects on whether religious belief of a traditional Christian kind can be maintained consistently with accepting our modern scientific worldview. Many theologians, and also many scientists, maintain (...)
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  29.  19
    Soft Constraints in Interactive Behavior: The Case of Ignoring Perfect Knowledge in‐the‐World for Imperfect Knowledge in‐the‐Head*,*.Wayne D. Gray & Wai‐Tat Fu - 2004 - Cognitive Science 28 (3):359-382.
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  30. Having the World in View: Essays on Kant, Hegel, and Sellars.John Henry McDowell - 2009 - Harvard University Press.
    In this new book, John McDowell builds on his much discussed Mind and World—one of the most highly regarded books in contemporary philosophy.
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  31.  63
    Quantum Theory and the Boundary Between Science and Spirit: Some Remarks From a Friend of Kabbalah.Jeffrey Satinover - 2006 - World Futures 62 (4):300 – 308.
    Physicists and philosophers argue whether quantum theory has spiritual implications. The vast majority of opinions are at two extremes: Some contend that quantum theory has absolutely no spiritual implications whatsoever, whereas others assert that it forms the very basis of a modern spirituality and can be directly applied to the human condition. It is this article's contention that neither extreme is correct. Quantum theory does have spiritual implications - a fact that its founders intuited and its enemies, Einstein preeminent among (...)
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  32. Apocalypse Theory and the Ends of the World.Malcolm Bull - 1996 - Utopian Studies 7 (2):226-228.
     
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  33.  32
    The Bodily Excess of a Worldview: Beyond a Theoretical Account of the World.Pieter Meurs - 2011 - In D. Aerts, B. D'Hooghe & N. Note (eds.), Worldviews, Science and Us: Bridging Knowledge and Its Implications for Our Perspectives of the World. World Scientific.
    Contemporary society engenders complex and controversial contradictions as a consequence of the schism between the experience of a rapidly changing world and the incapability or the lack of an appropriate view of that world. This is why we should encourage the efforts towards a global thought of the world. Such a worldview can help us to understand and explain reality. However, we should be critical towards a mere theoretical approach of that world. A worldview should not be confined to the (...)
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  34.  25
    The Failure of the Multiverse Hypothesis as a Solution to the Problem of No Best World.David Kyle Johnson - 2014 - Sophia 53 (4):447-465.
    The multiverse hypothesis is growing in popularity among theistic philosophers because some view it as the preferable way to solve certain difficulties presented by theistic belief. In this paper, I am concerned specifically with its application to Rowe’s problem of no best world, which suggests that God’s existence is impossible given the fact that the world God actualizes must be unsurpassable, yet for any given possible world, there is one greater. I will argue that, as a solution to the problem (...)
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  35. The Post-Modern State and the World Order.Robert Cooper & Demos - 1996
     
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  36. The Gospel and the World.A. G. Fraser - 1920 - Hodder & Stoughton.
     
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  37. Global Disorder: America and the Threat of World Conflict.Robert Harvey - 2003 - Carroll & Graf.
    In 1990, when the Berlin Wall fell and the Cold War ended, economic and political analysts declared the world a safer place. But not political journalist Robert Harvey. The roar of international optimism only intensified the pangs of his geopolitical anxiety. In 1995, in The Return of the Strong, he warned Western democracies that the tides of economic globalization were sweeping the world toward a new crisis. Unfortunately, the attack on the World Trade Center in New York City on September (...)
     
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  38. Building the World From its Fundamental Constituents.L. A. Paul - 2012 - Philosophical Studies 158 (2):221-256.
    In this paper, I argue that the spatiotemporalist approach way of modeling the fundamental constituents, structure, and composition of the world has taken a wrong turn. Spatiotemporalist approaches to fundamental structure take the fundamental nature of the world to be spatiotemporal: they take the category of spatiotemporal to be fundamental. I argue that the debates over the nature of the fundamental space in the physics show us that (i) the fact that it is conceivable that the manifest world could be (...)
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  39. Naturalism and the Space of Reasons in Mind and World.T. H. Ho - 2014 - International Journal of Philosophical Studies 22 (1):49-62.
    This paper aims to show that many criticisms of McDowell’s naturalism of second nature are based on what I call ‘the orthodox interpretation’ of McDowell’s naturalism. The orthodox interpretation is, however, a misinterpretation, which results from the fact that the phrase ‘the space of reasons’ is used equivocally by McDowell in Mind and World. Failing to distinguish two senses of ‘the space of reasons’, I argue that the orthodox interpretation renders McDowell’s naturalism inconsistent with McDowell’s Hegelian thesis that the conceptual (...)
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  40.  85
    The Structure of the World: Metaphysics and Representation.Steven French - 2014 - Oxford University Press.
    Steven French articulates and defends the bold claim that there are no objects in the world. He draws on metaphysics and philosophy of science to argue for structural realism--the position that we live in a world of structures--and defends a form of eliminativism about objects that sets laws and symmetry principles at the heart of ontology.
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  41.  23
    Being the Centre of the World.Yrjö Sepänmaa - 2008 - Proceedings of the Xxii World Congress of Philosophy 1:247-253.
    Aesthetics is about sensations, experiences and emotions – but also about the rational mind that guides them. At the centre lies the feeling, sensing and thinking individual. The world unfolds from within oneself. No matter how remote a spot one chooses, it becomes the centre of the world; everyone travels with his own centre of the world, inevitably. He is, I am, the centrepoint.
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  42.  55
    Does the Actual World Actually Exist?Paul McNamara - 1993 - Philosophical Studies 69 (1):59 - 81.
    Assuming minimal fine-individuation--that there are some necessarily equivalent intensional objects (e.g. propositions) that are nonetheless distinct objects, on standard actualist frameworks, the answer to our title question is "No". First I specify a fully cognitively accessible, purely qualitative maximal consistent state of affairs (MCS). (That there is an MCS that is either fully graspable or purely qualitative is in itself quite contrary to conventional dogma.) Then I identify another MCS, one necessarily equivalent to the first. It follows that there could (...)
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  43.  7
    The World as "Is" and the World as "Ought".Kelly Agra - 2015 - Philosophy in the Contemporary World 22 (2):68-79.
    Within this working context, this paper exammes how philosophy is situated within the horizon of circulated knowledge. Using Alain Badiou's discussion about the fate of philosophy after Hegel, this paper highlights three distinct phenomena: the end of philosophy, the linguistic turn, and the suture of philosophy to other disciplines. This paper argues that these three signal a paradigm shift in philosophizing, namely, the shift of orientation from the metaphysical to the finite. After the discussion about contemporary philosophy, this paper argues (...)
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  44.  24
    Philosophy and Social Justice in the World Today.Safro Kwame - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 2001:201-207.
    From an African point of view, there is no social justice in the world today and, from that point of view, there may not be much difference between the African, African-American, Asian, or even Western perspectives. There may, however, be some difference in the reasons given in support of this perspective or, rather, conclusion. The African perspective is heavily influenced by events such as the trans-Atlantic slave trade, colonialism, and, more recently, by the report of South Africa’s Truth and Reconciliation (...)
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  45.  27
    Looking at the World From Istanbul as a Metaphor.Ömer Naci Soykan - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 3:191-195.
    The problem of environment is the leading common problem of people living on Earth, the sky and soil of which have been polluted. I believe that pollution in a broad sense is the basis for all other important problems of this world. Man has polluted himself and Earth. In the former, which is called cultural pollution, man becomes alienated from other members of his own species and in the latter, which is called physical pollution, man becomes alienated from nature of (...)
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  46.  7
    Cosmopolitanism, Minimal Morality, and the World-State.Christopher C. Yorke - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:873-880.
    The similarities between the concept of cosmopolitanism and the concept of the world-state are, in some regards, fairly intuitive. At the very least, the theme of universalism is often seen as common to both. The precise form of a universalized ethical or political order, however, is not expressly conceptually determined by either cosmopolitanism or the world-state; both are susceptible to pluralist interpretations. Further, we cannot assume that an ethical concern will either motivate the creation of, or become a central policy (...)
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  47.  8
    The World-Experience as 'Not-Feeling-at-Home'.Rinalds Zembahs - 2008 - Proceedings of the Xxii World Congress of Philosophy 20:191-197.
    This paper focuses on Italian philosopher’s Paolo Virno concept of public intellect. He starts from the analysis of emotions and dispositions as they appear in Martin Heidegger’s work Being and Time, and he undertakes na criticism of Heideggerian distinction between fear and anguish/anxiety. Virno argues that, incontemporary world, this distinction is becoming increasingly blurred, insofar as the so-called ‘substantial communities’ tend to disintegrate and human beings become more exposed to the world as such. This exposition to the world makes one (...)
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  48.  7
    Language, the World and Spontaneity In Wittgenstein's Tractatus.Marc Joseph - 2008 - Proceedings of the Xxii World Congress of Philosophy 39:89-95.
    Wittgenstein’s early philosophy of language is shaped by his attention to Parmenides’ paradox of false propositions and the problem of the unity of the proposition. Wittgenstein (dis)solves these two (pseudo)problems through his discussion of the “internal pictorial relation” between propositions and states of affairs, which is an artifact of language and the world being “constructed according to a common logical pattern” (TLP 4.014). After examining these issues, I argue that this treatment points to a further problem, namely, the question of (...)
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  49.  4
    Cross-Confessional Investigation of Religious Visions of the World.Victor Petrenko - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:271-278.
    The majority of world religions have developed in the course of overcoming tribal and clan identity. The idea of "One God" carries the implication, overtly or not, of uniting mankind on basis of religious belief. The rise of world religions was associated with rise of huge empires and states where various ethnic groups coexisted, not only on the basis of force alone, but also on basis of common religious belief and value systems imposed by religious ideology. Governing polyethnic territories, developments (...)
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  50. Can The World Learn Wisdom.Nicholas Maxwell - 2015 - Philosophy Now (108):32-35.
    The crisis of our times is that we have science without wisdom. All our current global problems have arisen as a result. Learning how to become wiser has become, not a luxury, but a necessity. The key is to learn from the success of science. We need to learn from scientific progress how to achieve social progress towards a wiser world. This is an old idea that goes back to the French Enlightenment. However, in developing the idea, the philosophes of (...)
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