Original essays by leading scholars on Plotinus' philosophy of nature.

This engaging book contributes to the contemporary environmental and natural sciences by offering a comparative intellectual framework. S. Niggol Seo provides an exposition of four pressing modern problems through the Buddhist perspective which he calls the environmental philosophy of the old age. Illustrating an insightful contrast between modern scientific and economic approaches, and the Buddhist viewpoint, this book examines key environmental issues such as species protection, pollution, natural resource use and global climate change. Through a comprehensive explanation of the pertinent (...) Buddhist philosophy and eleven Buddhist instruments, it unpacks the rich intellectual resources relating to modern environmental and nature studies that have been treasured in the Buddhist Canons and commentaries for thousands of years. This book provides a rare opportunity to reflect on the ongoing climate crisis using a time-tested thought system. Environmentalists and scholars studying development economics, environmental economics, radical economics and climate change will find this book's combined outlook thought-provoking and illuminating. Policymakers will also find the chapters on how to tackle global challenges including climate change and environmental pollution to be an excellent resource. (shrink)

Can moral philosophy alter our moral beliefs or our emotions? Does moral scepticism mean making up our own values, or does it leave us without moral commitments at all? Is it possible to find a basis for ethics in human nature? These are some of the main questions explored in this volume, which is devoted to the ethics of the Hellenistic schools of philosophy. Some of the leading scholars in the field have here taken a look at the bases (...) of the Stoics' and Epicureans' thinking about what the Greeks took to be the central questions of philosophy. Their essays, which originated in a conference held at Bad Homburg in 1983, the third in a series of conferences on Hellenistic philosophy, propose important interpretations of the texts, and pose some fascinating problems about the different roles of argument and reason in ancient and modern moral philosophy. This book will be of interest to moral philosophers and to scholars of Greek philosophy too. (shrink)

Translations, whether in the form of text, illustration, or interpretive analysis, served knowledge-making in multiple ways. It offered a refuge, severed contexts, and concealed the various workers that created it. Over the course of the seventeenth century, European naturalists in Istanbul, such as Luigi Ferdinando Marsigli (1658–1730), procured illustrations of Ottoman nature as fundamental resources to identify, collect, and compare indigenous plants and newly bred varieties. Despite maintaining an actual mediation for cross-cultural interactions, these sources of virtual communication remain (...) largely forgotten in modern scholarship. This article argues that this curious yet invisible corpus was not a nonagentive medium in an alienated leisure of a gentleman-scholar; instead, these illustrations were designed to call upon the viewer’s constant attention in self-motivated scientific labor. Such handy tools responded and contributed to early modern scholars’ modes of working, and in exchange they determined these sources’ own function, position, and visibility – either as a by-product or as a derivative. It is therefore only when integrated into the labor history of science that the degrees of invisibility pertaining to both Ottoman nature studies and self-directed labor can come into a granular view. (shrink)

원대 유학자 오징(吳澄)은 주희의 사전제자이지만 주륙화회 혹은 육학에 귀의했다는 평 가를 받는 인물이다. 그 근거는 그가 주희 후학들의 도문학 학풍을 비판하고 존덕성을 강 조했다는 것이다. 오징이 육구연에 대해 수차례 호의적으로 언급한 것은 분명한 사실이다. 그러나 이것이 그가 학파적 정체성 및 공부방법론을 변경했다는 근거가 되기는 부족하다. 그가 주희와 육 구연에 대해 논하면서 진지와 실천을 강조한 대목은 주륙화회의 대표적인 근거이지만, 이 는 전형적인 정주학적 선지후행의 구조를 견지한 것으로, 주희 후학들의 지행분리와 대비 되는 육구연의 실천적 기풍에 호감을 표시했을 뿐이다. 또한 오징이 강조한 존덕성 (...) 공부는 육구연이 비판한 정주학적 주경공부라는 점에서 존 덕성 공부를 강조했다는 것은 육학에 귀의한 근거가 될 수 없다. 오징은 표면적으로만 주 경공부를 강조했던 것이 아니라 공부의 세부항목에서도 정주학적 공부방법을 계승했다. 대표적인 것이 미발시의 정제엄숙과 이발시의 성의(誠意) 공부이다. 오징의 주경공부 중심의 존덕성공부론은 도통론과도 밀접한 관련을 가지고 있다. 오징 의 도통론은 정주학의 그것과 완전히 일치하며, 요순으로부터 자신에게 이르는 도통의 핵 심조건으로 주경공부를 제시했다. 그는 육구연에 대한 호의적 평가에도 불구하고 도통을 논할 때는 단 한 번도 그를 포함시키지 않았다. 즉 인간의 선한 심성을 학문의 전제와 대 상으로 삼는다는 점에서 육구연을 도통의 일원이라고 인정하기는 했지만 도통의 핵심 계 승자로 인정하지는 않았던 것이다. 필자는 오징이 주경공부를 도통의 핵심조건으로 보았 다는 점과 육구연이 주경공부에 반대했다는 점을 종합적으로 고려해서 그가 육구연을 도통의 핵심 계승자에서 배제한 원인을 추론했다. 오징은 성학의 일원인 점과 실천적 기풍을 들어 육구연을 우호적으로 평가하고 있지만, 정주학적 주경공부론 및 이와 밀접하게 결합된 도통론을 견지했다는 점에서 학문방법론과 학파적 정체성의 측면에서 여전히 정주학을 계승하는 입장을 고수했다고 볼 수 있다. (shrink)

The broad aim of this inquiry is to use a close reading of the text to explore Herodotus' interest in "human nature", in other words to measure him by the standard offered by the contemporary Sophistic movement and by Thucydides, who shares the same preoccupation. "Human nature" is taken to include human psychology at all levels from individuals to city states, nations and empires. The focus is on Herodotus' sensitivity to the psychological complexities of individuals, in particular to (...) the contradictions and paradoxes in their behaviour; his interest in the mechanisms of social and political life; and his examination of the phenomenon of empire and how he shares with Thucydides a concern with its psychological motivation, with particular attention to his foreshadowing of Athenian empire. The study concludes by placing Herodotus firmly within the Sophistic (and Hippocratic) intellectual milieu and identifying him as an active participant in the major debates of the late 5thc. Central to the inquiry is the detailed analysis of extended contexts, exploring how large sections of text are put together, with consideration not merely of the structure and literary presentation but also Herodotus' use of his sources and the intentionality of the narrative. The fundamental hypothesis is that Herodotus is a complex and sophisticated writer with a developed critical acumen in his use of sources, such that he uses his material much more than his material uses him. (shrink)

Artifacts are probably our most obvious everyday encounter with technology. Therefore, a good understanding of the nature of technical artifacts is a relevant part of technological literacy. In this article we draw from the philosophy of technology to develop a conceptualization of technical artifacts that can be used for educational purposes. Furthermore we report a small exploratory empirical study to see to what extent teachers’ intuitive ideas about artifacts match with the way philosophers write about the nature (...) of artifacts. Finally, we suggest a teaching and learning strategy for improving teachers’ concepts of technical artifacts through practical activities. (shrink)

The necessity of the study of mistakes of bilingual students in the use of nominal parts of speech is grounded in the article, it provides valuable material for scientific and methodological conclusions, as these mistakes reflect linguistic, psychological and pedagogical aspects that affect the ability of schoolchildren to learn peculiarities of using nominal parts of speech of Russian language. In this regard, ascertaining experiment with pupils of schools with native teaching language was held. Students were offered the tasks based (...) on formation of the four types of competence: language, linguistic, communicative and cultural. The results of the experiment made possible to reveal numerous mistakes in using nominal parts of speech in oral speech and in writing of students. These mistakes are a consequence of the complexity of semantic and grammatical nature of the names in the Russian language, of interfering influence of the native language and as well are explained by the imperfection of the content and methods of teaching nominal parts of speech at school. (shrink)

A much-maligned feature of ancient and medieval political thought is its tendency to appeal to nature to establish norms for human communities. From Aristotle's claim that humans are "political animals" to Aquinas' invocation of "natural law," it may seem that pre-modern philosophers were all too ready to assume that whatever is natural is good, and that just political arrangements must somehow be natural. The papers in this collection show that this assumption is, at best, too crude. From very early, (...) for instance in the ancient sophists' contrast between nomos and physis, there was recognition that political arrangements may be precisely artificial, not natural, and it may be questioned whether even such supposed naturalists as Aristotle in fact adopt the quick inference from "natural" to "good." The papers in this volume trace the complex interrelations between nature and such concepts as law, legitimacy, and justice, covering a wide historical range stretching from Plato and the Sophists to Aristotle, Hellenistic philosophy, Cicero, the Neoplatonists Plotinus and Porphyry, ancient Christian thinkers, and philosophers of both the Islamic and Christian Middle Ages. (shrink)

Little attention has been directed to Plotinus’s philosophy of nature in contemporary scholarship, and we applaud in principle this attempt to investigate Plotinus’s understanding of the natural world and the ramifications this has for other areas of his thought.

The essays in this collection represent in scholarly infrastructure to Professor Furley's major study, The Greek Cosmologists, of which volume 1 was published by the Press in 1987. They tackle the questions in ancient cosmology and the clash between the two opposing systems known as Aristotelianism and Atomism. Some essays are general reflections on the nature of the debate; others explore certain detailed questions; yet all illustrate the author's incisive approach, which cuts through irrelevancies and goes directly to (...) the heart of an issue. (shrink)

This anthology brings together 45 selections by a wide range of philosophers and other thinkers, and provides a representative sampling of the approaches to the study of human nature that have been taken within the western tradition. The selections range in time from the ancient Greeks to the 1990s, and in political orientation from the conservative individualism of Ayn Rand to the liberalism of John Rawls. Classic writings from the sixteenth through nineteenth centuries are here (Descartes, Machiavelli, Hobbes, (...) Rousseau, and so on), but so are a wide range of twentieth-century writings, including a number of feminist voices, the biological theory of Edward O. Wilson, and the cultural materialist theory of Marvin Harris. A substantial selection of Christian views of human nature is a central part of the anthology. The anthology is as notable for its depth as it is for its breadth; an important editorial principle has been to include a variety of substantial selections, thus allowing the reader to engage more readily with some of the complexities of each approach. (shrink)

This paper is a polemic with Wojciech Sady’s forgoing paper. The main objection to his new approach to demarcation problem is that this approach does not accomplish the criterion formulated in it . Sady accuses medical ethics of not being scientific but forgets that he does it from the philosophical point of view. The only reasonable way to solve the demarcation problem is to define its practical aim — what do we need it for? One of such possible aims is (...) to automate the process of distribution of scientific grants. Key words KNOWLEDGE, SCIENCE, CRITERION. (shrink)

This is both a modest and a presumptuous work. It is presumptuous because, given the vast literature on just one of its themes, it attempts to discuss not only the philosophies of both Hume and Hegel but also something of their intellectual milieu. Moreover, though the study has a delimiting perspective in the relation ship between a theory of human nature and an account of the various aspects that make up social experience, this itself is so central and (...) protean that it has necessitated a discussion of, amongst others, theories of history, language, aesthetics, law and politics. Yet it is a modest work in that, although I do think I have some fresh things to say, the study does not propose any revolutionary new reading of the material. I am not here interested in the relative validity of the theories put forward - I do not 'take sides'. Nevertheless it is part of the modest intent that recourse to Hume and Hegel in arguments pertaining to human nature will be better inform ed and more discriminating as a consequence of this study. Additionally, some distinctions herein made also shed light on some assumptions made in contem porary debates in the philosophy of social science, especially those concerning the understanding of alien belief-systems. (shrink)

Environmental historian Kevin Armitage’s new book offers welcome relief to readers grown weary of anthropocentrism versus nonanthropecentrism debates and Muir-Pinchot-Leopold “third way” arguments. It will also find a receptive audience among those who have maintained all along that education is the key to addressing our environmental woes. In the United States, environmental education has a vibrant history. During the late nineteenth and early twentieth century, a critical mass of policy makers, educators, scientists, and philosophers shared the belief that a curriculum (...) based on the careful observation and study of nature should be taught in primary and secondary school classrooms. The “nature study movement,” as it was called, advanced an ambitious agenda for education reform based on a simple theory: children who develop a deep and abiding interest in the natural world mature into environmentally conscious adults and good citizens. Organized thematically, Armitage’s book lays out the meaning of nature study as well as its scientific and sentimental interpretations (introduction and chap. 1), the influence of progressive education on nature study (chap. 2), the connection between recapitulation theory and nature study (chap. 3), nature study and bird conservation (chap. 4), school gardening as an extension of nature study (chap. 5), the growth of nature photography in tandem with nature study (chap. 6), and finally nature study’s role in promoting agricultural reform (chap. 7). In case the significance of this progressive-era movement is still in doubt, the movement’s legacy can still be felt, Armitage contends, in the ideas of perhaps two of the most influential environmental thinkers of the past century: Aldo Leopold and Rachel Carson (conclusion). (shrink)

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in 1902 (...) and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

John Dupre warns that our understanding of human nature is being distorted by two faulty and harmful forms of pseudo-scientific thinking. Not just in the academic world but in everyday life, we find one set of experts who seek to explain the ends at which humans aim in terms of evolutionary theory, while the other set uses economic models to give rules of how we act to achieve those ends. Dupre demonstrates that these theorists' explanations do not work and (...) that, if taken seriously, their theories tend to have dangerous social and political consequences. For these reasons, it is important to resist scientism: an exaggerated conception of what science can be expected to do for us. Dupre restores sanity to the study of human nature by pointing the way to a proper understanding of humans in the societies that are our natural and necessary environments. Anyone interested in science and human life will enjoy this book--unless they are its targets. (shrink)

Available from UMI in association with The British Library. ;John Stuart Mill and Karl Marx both understood real human freedom as self-determination. The following study will show that although the origins of these two notions of freedom are widely divergent, they are nevertheless similar in terms of the vision they incorporate of a fully emancipated existence. As both Mill and Marx were system builders in true nineteenth century fashion, I situate their conceptions of freedom within their general social sciences (...) and begin by assessing the content of their respective theories of human nature. This assessment reveals the methodological foundations of their systems and the impact they have on their understanding of the formation of human character. It also exposes certain inconsistencies which are later shown to have detrimental effects on their propositions regarding social progress. The second part of the study concentrates on Mill's and Marx's analysis of unfreedom in their own time and their different approaches to the task of securing liberty. It will be suggested that both thinkers compromised their commitment to freedom as self-determination; Mill became increasingly susceptible to elitist institutional arrangements; Marx dismissed too easily consideration of morality and rights. However, it will be proposed that the stronger elements of both views may in fact complement one another. (shrink)

A study of the work of Jean-Paul Sartre and of its relevance for contemporary sociology. Dr Craib sees Sartre as a central figure in modern European thought - providing links between Husserl and Heidegger on the one hand and Marxists and Structuralists on the other. He is concerned to relate Sartre's apparently abstract and often obscure philosophical work to methodological and other research problems in sociology; in particular he uses Sartrean philsophy to criticize the very influential work of Gouldner, (...) Goffman and Garfinkel. In the first part of the book Dr Craib concentrates on Being and Nothingness and considers the way in which Sartre's brand of phenomenology can inform studies of inter-personal relationships. In the second part, he examines La Critique de la raison dialectique, which deals with the wider structure of society, the nature of social classes and the development of history. He goes on to investigate the connections between these two levels of analysis, and the complex inter-relationships between the sociologist, his fellows, his objects of study and his theoretical work. (shrink)

The human science or qualitative approaches to research have always argued that methodology must be determined by the subject matter under study. Yet the same approaches to data collection (i.e., the qualitative interview) and data analysis have been utilized by these approaches since their inception. The most essential lesson of van den Berg's metabletics is that no phenomenon is static or absolute. If human phenomena are ever-changing then the methodologies we use to study them must also change and (...) adapt, so that we can more fully and authentically capture their meaning structures. This paper will develop this argument, and demonstrate the limitation of interviews for the study of the changing nature of human phenomena, utilizing psychotherapy research as an example. (shrink)

After the middle of the twentieth century, symptoms gradually appeared which were collectively called the “crisis of medicine”. This crisis gave philosophy, which had been abstracted from medicine since the mid-nineteenth century, an opportunity to reflect. Medical philosophers attributed the crisis to the inflation of the scientific and technical aspects and, consequently, to the weakening of the human aspects of medicine. Therefore, reflection on the nature of medicine became one of the central issues of philosophy in medicine.In this article, (...) I will first highlight the need to study the nature of medicine, explain the various concpetions of the nature of modern medicine - based on the dichotomy- science vs. art, and show their inadequacy and inappropriatness. Finally, I will provide a model to the nature of medicine beyond the realm of science / art. In this model, medicine is a scientific practice, based on judgment, dialogue, communication and social order. This model faces teleological, epistemological, scientific, political, and professional challenges that require serious and continuous reflection on the nature of medicine. (shrink)

In his article on “The Nature and the Status of the Study of Politics” 1 Professor White raises, whether explicitly or by implication, some of the most important and, probably permanent problems of the subject. The solutions that he attempts to provide seem to me, however, to be less satisfying than might be expected.

Classic of Russian philosophy Alexandr I. Vvedensky proposed a definition of metaphysics as a study of true reality contrary to apparent one. This definition seems to be useful in contemporary issues. It's an apt definition because it describes an ancient metaphysics as good as classical tradition and concerns all branches of the philosophical knowledge. A number of philosophical subjects are connected with the difference of true and apparent reality as their foundation. For instance, Philosophical Anthropology differentiates between real and (...) formal personal existence. Epistemology discusses a problem of a criterion of real existence and notes that any language does not contain such internal criterion. The Philosophy of science analyses a conventional reality created by people, and so does the Philosophy of art. Social and Political Philosophy due to understand a nature of special phenomena which have no substance but are real and objective. Finally, contemporary Philosophy of technology concentrates on the virtual reality as a special kind of existence. So, the problem of the distinction between true and apparent reality manifests itself in all philosophical disciplines, and this fact determines a major meaning of the metaphysics in the philosophy. (shrink)

This study explores the nature of the conflict between science and religion. It shows through a detailed examination of this conflict as it was manifested in nineteenth century Britain that it is a fallacy that religion and science can co-exist in mutual harmony, since the legacy of their conflict in the past century has been inherited by this century, greatly to the detriment of religious belief. It is the author's contention that a return to the essentials of Kant's (...) critical philosophy would lay bare the profound differences between religious and scientific approaches to the world, and the nature of the choice people can make between them. In his effort to demarcate the outlines of a genuine Biblical theology (and to articulate the proper procedures for producing one) the author casts light on important questions of Biblical interpretation, and demands a radical reassessment of the meaning of science for society. (shrink)

This far-reaching study redraws the intellectual map of the Enlightenment and boldly reassesses the legacy of that highly influential period for us today. Peter Hanns Reill argues that in the middle of the eighteenth century, a major shift occurred in the way Enlightenment thinkers conceived of nature that caused many of them to reject the prevailing doctrine of mechanism and turn to a vitalistic model to account for phenomena in natural history, the life sciences, and chemistry. As he (...) traces the ramifications of this new way of thinking through time and across disciplines, Reill provocatively complicates our understanding of the way key Enlightenment thinkers viewed nature. His sophisticated analysis ultimately questions postmodern narratives that have assumed a monolithic Enlightenment—characterized by the dominance of instrumental reason—that has led to many of the disasters of modern life. (shrink)

One of the hardest questions to answer for a (Neo)platonist is to what extent and how the changing and unreliable world of sense perception can itself be an object of scientific knowledge. My dissertation is a study of the answer given to that question by the Neoplatonist Proclus (Athens, 411-485) in his Commentary on Plato’s Timaeus. I present a new explanation of Proclus’ concept of nature and show that philosophy of nature consists of several related subdisciplines matching (...) the ontological stratification of nature. Moreover, I demonstrate that for Proclus philosophy of nature is a science, albeit a hypothetical one, which takes geometry as its methodological paradigm. I also offer an explanation of Proclus’ view of what is later called the mathematization of physics, i.e. the role of the substance of mathematics, as opposed to its method, in explaining the natural world. Finally, I discuss Proclus’ views of the discourse of philosophy of nature and its iconic character. (shrink)

Natural Object or Element of an Artwork? Case Study: Artists, Artworks and Exhibitions in Cluj, Romania. In this article, we discuss the relationship between art and natural objects such as stuffed animals, skins, bones, dried plants or minerals and their aesthetical value from their position as artworks or elements of an artwork. In Cluj, between 2017 and 2019, artworks and exhibitions which integrate this type of practices and natural history materiality flourished. We aim to compose an inventory that could (...) contribute to the archive of local art events, artworks, and artists in order to serve further analysis of local specificity, which could eventually find relevance in the theoretic approaches of art. In conclusion, we underline some of the theoretical approaches of the dynamics of natural object’s values and of the procedures established by organizations such as museums and galleries. (shrink)

This major study examines the most fundamental categories in terms of which we conceive of ourselves, critically surveying the concepts of substance, causation, agency, teleology, rationality, mind, body and person, and elaborating the conceptual fields in which they are embedded. The culmination of 40 years of thought on the philosophy of mind and the nature of the mankind Written by one of the world’s leading philosophers, the co-author of the monumental 4 volume _Analytical Commentary on the Philosophical Investigations_ (...) Uses broad categories, such as substance, causation, agency and power to examine how we think about ourselves and our nature Platonic and Aristotelian conceptions of human nature are sketched and contrasted Individual chapters clarify and provide an historical overview of a specific concept, then link the concept to ideas contained in other chapters. (shrink)

The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original source (...) in cultural or theoretical angles. Generally, a certain race and a local culture can be a good resource to be considered, the base of ideology, and further, the root of philosophy in a country. It can be found that, in comparison with pre-history legends and archaeological research results, the source of Chinese philosophy is mainly composed of exterior cultures from foreign settlers rather than its own one. In short, it is possible to setup the preposition or hypothesis that the source of Chinese philosophy and thoughts was not from Han (漢) race, but from old Dongyi (東夷) race. Thus, it is necessary to study deeply on that point as a key clue, linking the characteristics of Zhouyi (周易) philosophy' which is the origin of Chinese philosophy to Dongyi culture. As mentioned in the passages above, it was demonstrated that the fundamental issue of Yi philosophy lies in the principle of time operation in Tiantao (天道), and the formulation of Yi philosophy, and through the analysis of fourteen saints in the process of review of Shengtong, (聖統) the stream of old saints by the principle of Lishu (曆數) more than half of saints were from Dongyi family. In addition, the historical fact that the Dongyi tribe had raised the Yin (Shang) culturewhich mainly formed the base of Chinese cultures as a ancient dynasty shows the deep relation between Zhouyi and the Dongyi culture, and further, it seems that the relation was from the tribe's realization of the principle of time operation of Heaven which had been accumulated for a long time as the culture of agricultural settlement, the conceptual characteristics in the Dongyi culture, and it can be found that the cultural characteristics are in connection with Yi philosophy which considers the principle of time operation in Tiantao as the fundamental ground. It also can be detected that they have connection with the original meaning ofseveral concepts in Yixue (易學) and the culture which emphasize the bottom line of the nature of time. This study focused on questioning issues of these findings as a preliminary research in order to prepare for the formal works which will scrutinize the details of circumstances. In brief, the fact that the fundamental issue of Yi philosophy which is the source of Chinese philosophy lies in the nature of time in the operation of Tiantao should be demonstrated, and the matter that the root was from the Dongyi family who had lived in the north-eastern area in the ancient period and had raised the culture which stressed the principle of time operation as the agricultural settlement culture, and moved to the central area of old China should be unveiled through the trace, which, in the future, might be able to enlighten roots of thoughts in Chinese philosophy in the right course, and make them realize that the work process which is being operated in the north-eastern part would be of no use in the after all. (shrink)

In recent years, the network has become more complex, and the attacker’s ability to attack is gradually increasing. How to properly understand the network security situation and improve network security has become a very important issue. In order to study the method of extracting information about the security situation of the network based on cloud computing, we recommend the technology of knowledge of the network security situation based on the data extraction technology. It converts each received cyber security event (...) into a standard format that can be defined as multiple brochures, creating a general framework for the cyber security situation. According to the large nature of network security situation data, the Hadoop platform is used to extract aggregation rules, and perform model extraction, pattern analysis, and learning on a network security event dataset to complete network security situation rule mining, and establish a framework for assessing the state of network security. According to the results of the federal rule extraction, the level of network node security risk is obtained in combination with signal reliability, signal severity, resource impact, node protection level, and signal recovery factor. A simulation test is performed to obtain the intrusion index according to the source address of the network security alarm. Through the relevant experiments and analysis of the results, the attack characteristics obtained in this study were obtained after manually reducing the network security event in the 295 h window. The results show that after the security event is canceled, the corresponding window attack index decreases to 0, indicating that this method can effectively implement a network security situation awareness. The proposed technique allows you to accurately sense changes in network security conditions. (shrink)

Cognitivism in psychology and philosophy is roughly the position that intelligent behavior can (only) be explained by appeal to internal that is, rational thought in a very broad sense. Sections 1 to 5 attempt to explicate in detail the nature of the scientific enterprise that this intuition has inspired. That enterprise is distinctive in at least three ways: It relies on a style of explanation which is different from that of mathematical physics, in such a way that it is (...) not basically concerned with quantitative equational laws; the states and processes with which it deals are in the sense that they are regarded as meaningful or representational; and it is not committed to reductionism, but is open to reduction in a form different from that encountered in other sciences. Spelling these points out makes it clear that the Cognitivist study of the mind can be rigorous and empirical, despite its unprecedented theoretical form. The philosophical explication has another advantage as well: It provides a much needed framework for articulating questions about whether the Cognitivist approach is right or wrong. The last three sections take that advantage of the account, and address several such questions, pro and con. (shrink)

This series offers central philosophical treatises of Aquinas in new, state-of-the-art translations distinguished by their accuracy and use of clear and nontechnical modern vocabulary. Annotation and commentary accessible to undergraduates make the series an ideal vehicle for the study of Aquinas by readers approaching him from a variety of backgrounds and interests.

: The paper's first interest is in re-forming exploitive human-environment relations. It shows that culture/nature dichotomies are not only false, but obscure the commonality of culture to humans and nonhuman beings and processes. The paper draws upon the Roman genesis of "culture" to describe its function in finding appropriateness among co-evolving human and nonhuman projects. Culture, thus, is the process through which co-eval projects are brought together. The study argues that through dialectic interrelationships, culture works to move biospheric (...) relations towards mutualism and away from parasitism (or exploitation). This is evident among nonhuman beings and processes as well as cultures in which humans are more central. The paper draws upon various interrelationships in the Mississippi watershed to illustrate these points. It then briefly explores the usefulness of a culture of nature perspective in planning and managing development projects. (shrink)

This work is devoted to the terracotta army of Qin Shihuang and its reflection in the works of modern Chinese masters of watercolor. The article consists of three parts. The first part analyzes the genesis and history of Qin Shihuang's clay army. In the second, the terracotta army is regarded as a cultural and artistic symbol of China, which stimulated humanitarian contacts between Russia and China and contributed to mutual understanding between the two peoples. In the third part, through the (...) prism of the artistic experience and creative process of three watercolor artists, the current state of research of watercolor creativity on the theme of the terracotta army is analyzed. The author's special contribution to the development of the problem is to determine the connection between the ancient cultural heritage of China and the nature of its interpretation in the works of modern watercolor artists. The novelty of the study can be recognized as the introduction into the scientific circulation of Russian art history of the names of Chinese artists and their paintings dedicated to the terracotta army of Emperor Qin Shihuang. Within the framework of the work, an appeal is made to the issue of Chinese-Russian cultural cooperation, the development of which is realized through touching this most representative monument of antiquity. Through the art criticism analysis of watercolor paintings by Chinese masters — Huang Zhongyang, Lin Shaolin, Zuo Xinmin — approaches to the reflection of this historical monument in the works of modern masters are determined, the connection between ancient and modern, traditional and innovative in their paintings is established. (shrink)

Modern and contemporary scholars generally evaluate Zhoud-unyi's theory as cosmology. However, there is a difference in the specific content. As a representative example, Zhubokun defines Zhoudunyi's study as 'cosmogeny' based on Taijitushuo. Mozong-nsan defines Zhoudunyi's study as 'becoming' based on Tongshuo. ‘Cosmology’ originates from ‘Kosmos’ originally proposed by Pythagoras. Pythagoras interprets ‘Kosmos’ as ‘Universe’ and also presents the ‘form’ of ‘number’ as the cause of such a universe. And this ‘form’ defines ‘matter’ and the universe is created. In (...) this way, in the cosmology established by ‘matter’, ‘form’ and ‘dualistic world view’, ‘cosmogeny’ and ‘becoming’ are not particularly distinguished, and fact and value are separated. However, in the cosmology of Yi-ology, facts and values are continuous. The cosmology of Yi-ology is based on agricultural culture which is why it is 'becoming', and at the same time, its internal causes and principles have an ethical character. This is expressed as the law of ‘yiyinyiyang(一陰一陽)’. In this way, the philosophical meaning of cosmology, which can be confirmed in Yizhuan, is a continuation of facts and values, which leads to the thought of ‘the unity of heaven and human(天人合一)’. Taijitushuo has the character of 'becoming' but also the charac-ter of 'cosmogeny'. However, the theory of spontaneous generation by the movement of ‘Yuanqi(元氣)’ itself in Taijitushuo as supported by Zhu Xi has limitations in terms morality and of ethics. It is that in the process of cosmogony, the moral nature or essence by confucianism cannot be dealt with. If so, the theory of cosmogeny in Taijitushuo will be reduced to non-essentialism or a search for facts. Zhu Xi is solving these problems through 'Li-bunti(理本體)'. In other words, by setting up a transcendental and conceptual space, the principle of ‘yiyinyiyang(一陰一陽)’ can always function as a natural law and a normative law throughout the entire process of ‘Qihua(氣化)’. If so, Taijitushuo's theory of cosmogeny means value and practical discussion, and also means ‘the unity of heaven and human(天人合一)’. Based on this, Zhu Xi's 'Li-buntilun(理本體論)' does not oppose cosmology, but rather supplements it. (shrink)

In his historical perspective on the changes in scientific thought over the last 100 years, Carl N. Degler explores the study of social evolution and the ongoing search for human nature. In Search of Human Nature provides a detailed perspective on the reasons behind the shifting emphasis in social thought from biology, to culture, and again to biology. Degler examines why these changes took place, the evidence and people fostering these changes and why students of human (...) class='Hi'>nature decided to accept this momentous change in thought. He suggests varying ideologies as the underlying force behind this shift in the study of social science. From Darwin's theory that human social behaviour has drastically evolved from animals, to the belief that human experience serves as the basic differentiating factor in humans, Degler provides a thorough and captivating examination of the roots of human behaviour. (shrink)

A Treatise of Human Nature, David Hume's comprehensive attempt to base philosophy on a new, observationally grounded study of human nature, is one of the most important texts in Western philosophy. It is also the focal point of current attempts to understand 18th-century western philosophy. The Treatise addresses many of the most fundamental philosophical issues: causation, existence, freedom and necessity, and morality. The volume also includes Humes own abstract of the Treatise, a substantial introduction, extensive annotations, a (...) glossary, a comprehensive index, and suggestions for further reading. (shrink)

This far-reaching study redraws the intellectual map of the Enlightenment and boldly reassesses the legacy of that highly influential period for us today. Peter Hanns Reill argues that in the middle of the eighteenth century, a major shift occurred in the way Enlightenment thinkers conceived of nature that caused many of them to reject the prevailing doctrine of mechanism and turn to a vitalistic model to account for phenomena in natural history, the life sciences, and chemistry. As he (...) traces the ramifications of this new way of thinking through time and across disciplines, Reill provocatively complicates our understanding of the way key Enlightenment thinkers viewed nature. His sophisticated analysis ultimately questions postmodern narratives that have assumed a monolithic Enlightenment—characterized by the dominance of instrumental reason—that has led to many of the disasters of modern life. (shrink)