Results for 'homo-mensuraism'

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  1.  11
    Protagoras’ Homo-Mensura Doctrine and Literary Interpretation in Certamen Homeri et Hesiodi.Peter Osorio - 2018 - Mnemosyne 71 (6):1043-1052.
    Taking a cue from the interpretive difficulties faced by Socrates and his interlocutors in Plato’s Theaetetus as they struggle to determine the meaning of Protagoras’ homo-mensura doctrine (HM), I argue that Protagoras, or early Protagoreans, used HM to speak on the relativity of literary criticism. For evidence I adduce an overlooked passage of the anonymous Certamen Homeri et Hesiodi, which contains an ethical formulation of HM. This formulation of HM, compatible with the portrait of Protagoras from Theaetetus, explains the (...)
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  2.  13
    Der Homo-Mensura-Satz des Protagoras.Michael Schramm - 2017 - Méthexis 29 (1):20-45.
    The paper presents a subjectivist interpretation of Protagoras’ man-measure fragment, by explaining some key terms (‘all things’, ‘measure’, ‘man’) and reconstructing his ontological, epistemological and anthropological views. The argument uses other fragments and testimonies of Protagoras as well as intertextual allusions to previous authors (especially Anaxagoras) and instances of reception of Protagoras by Plato, Aristotle and Isocrates which are particularly used here for the first time in order to interpret the man-measure fragment. It is argued that Protagoras denied metaphysical speculation (...)
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  3.  10
    The Thinking Machinery as Media and the Homo-Mensuraism. 유헌식 - 2019 - Journal of the Society of Philosophical Studies 124:25-50.
    4차 산업혁명시대의 산물인 인공지능 컴퓨터와 지능형 로봇 등의 ‘생각하는 기계’는 모두 인간을 세계와 매개시키는 도구인 셈이다. 이 ‘생각하는 기계’의 특성을 설명하기 위해 본고는 프로타고라스의 명제 ‘인간이 척도다(homo mensura)’에서 착안한 ‘인간척도주의(homo-mensuraism)’를 논의의 축으로 삼는다. 인간이 세계(자연)와 관계/소통하기 위해 개발하고 사용하는 도구(매개자)는 ‘인간’이라는 척도에 따른 결과물이다. 이러한 사실은 칸트의 ‘범주’와 카시러의 ‘문화’ 그리고 맥루한의 ‘미디어’를 통해 뒷받침될 수 있다. 인식과 제작에 개입하는 ‘인간척도주의’는 오늘날 ‘생각하는 기계’가 기본적으로 인간의 논리적 사고와 뇌신경계의 작동원리를 모방한 데에서 첨예하게 드러난다. 인간의 지능은 기계의 지능, (...)
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  4.  31
    Zur Nachwirkung des homo-mensura-Satzes des Protagoras bei Demokrit und Epikur.Wolfgang Kullmann - 1969 - Archiv für Geschichte der Philosophie 51 (2):128-144.
  5.  37
    Das Zukunftsargument — ein wenig beachteter Einwand gegen den Homo-mensura-Satz in Platons Theaitetos.Rolf W. Puster - 1993 - Archiv für Geschichte der Philosophie 75 (3):241-274.
  6.  70
    “Walls” of Wax: Reply to Hoły-Łuczaj's Commentary, The “Other” Measure—the “Other” Technology? Heidegger and Far East Traditions.Shan Wu - 2023 - Philosophy and Technology 36 (2):1-4.
    A piece of wax—typically of a spherical shape—has been evoked occasionally as an apt example of how our engagement with the commonest everyday object may constitute a “raw” yet unexpectedly rich (and taxing) experience, from the Aristotelian discourse of Περὶ Ψυχῆς (_On the Soul_) to the ancient Chinese historical treatises, where the technique of making _lajuan _(wax-embraced silk) became a practical metaphor for the low-key transmission of classified information. Using the semi-enclosed, “walled” space—specifically, made of the material of wax from (...)
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  7.  13
    Nietzsche y el «conocimiento desinteresado» de los sofistas.Úrsula Carrión Caravedo - 2020 - Pensamiento. Revista de Investigación E Información Filosófica 75 (287):1511-1526.
    El presente trabajo constituye una aproximación a la tradición sofista desde la perspectiva nietzscheana. De modo más específico, analizamos hasta qué punto los planteamientos de los sofistas y la contienda que se desarrolla entre ellos le sirven al filósofo como una herramienta para enfrentarse a la tradición platónica. Para ello, describimos primero ciertas características propias de la competencia entre estos oradores, las cuales resultan compatibles con la valoración nietzscheana del devenir. En segundo lugar, relacionamos la interpretación de Nietzsche del (...) mensura con el perspectivismo y el escepticismo propios de su pensamiento. Por último, explicamos cómo la expresión «cultura del conocimiento desinteresado», referida a los sofistas, apunta a marcar un contraste frente a la seriedad de la tradición socrático-platónica contra la que Nietzsche combate. (shrink)
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  8. Astrobiocentrism: reflections on challenges in the transition to a vision of life and humanity in space.Octavio Alfonso Chon-Torres, Julian Chela-Flores, David Dunér, Erik Persson, Tony Milligan, Jesús Martínez-Frías, Andreas Losch, Adam Pryor & César Andreé Murga-Moreno - 2024 - International Journal of Astrobiology 23 (e6):1-17.
    Astrobiocentrism is a vision that places us in a scenario of confirmation of life in the universe, either as a second genesis or as an expansion of humanity in space. It manages to raise consistent arguments in relation to questions such as what would happen to knowledge if life were confirmed in the universe, how would this change the way we understand our place in the cosmos? Astrobiocentrism raises a series of reflections in the context of confirmed discovery, and it (...)
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  9. Prolegomena to Nicholas of cusa's conception of the relationship of faith to reason.Jasper Hopkins - unknown
    Is there any such thing as the Cusan view of the relationship between faith and reason? That is, does Nicholas present us with clear concepts of fides and ratio and with a unique and consistent doctrine regarding their interconnection? If he does not, then the task before us is surely an impossible one: viz., the task of finding, describing, and setting in perspective a doctrine that never at all existed. For even with spectacles made of beryl stone or through the (...)
     
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  10.  17
    (2 other versions)Protagoras, Nietzsche, Heidegger: From the history of being to the history of values.Paul Slama - 2020 - Methodos 20.
    Cet article examine le fragment de l’homme-mesure de Protagoras, tout d’abord en exposant les grands courants de son interprétation, ensuite et surtout en présentant les positions respectives et antagonistes de Nietzsche et Heidegger. Heidegger, contre Nietzsche, fait reposer l’homo-mensura sur un arrière-fond ontologique et platonicien, où la mesure n’est possible que depuis l’ouverture ontologique qui la précède. Cette interprétation a sa légitimité historique et philologique. Mais Nietzsche comprend le fragment comme entièrement irréductible au platonisme : Protagoras (et son frère (...)
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  11.  41
    (1 other version)Protágoras y el significado de aisthesis.Lorena Rojas Parma - 2015 - Revista de filosofía (Chile) 71:127-149.
    Este artículo se propone mostrar que el significado de aisthesis para Protágoras responde al uso y significación de la filosofía jónica, esto es, aún significa indistintamente juicio, sensación, emoción, creencia, en fin, doxa. Esto tiene una consecuencia muy relevante para la comprensión del homo mensura y la tesis que afirma: aisthesis es episteme.
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  12.  32
    Thinking with the Weight of the Earth: Feminist Contributions to an Epistemology of Concreteness.Linda Holler - 1990 - Hypatia 5 (1):1 - 23.
    This essay proposes a possible direction for feminist epistemology-an embodied rationality that defines the process of knowing as a dialogue with particulars or the "things themselves." On the grounds that modern reality is marked by abstract projects of homo mensura, I argue that the task of postmodernism is to ground cognition in the world by breaking the habit of looking at the world, as if from a distance, and by ceasing to think about the world as if it were (...)
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  13.  76
    The Place of Protagoras in Athenian Public Life (460–415 B.C.).J. Morrison - 1941 - Classical Quarterly 35 (1-2):1-.
    Protagoras, of all the ancient philosophers, has perhaps attracted the most interest in modern times. His saying ‘Man is the measure of all things’ caused Schiller to adopt him as the patron of the Oxford pragmatists, and has generally earned him the title of the first humanist. Yet the exact delineation of his philosophcal position remains a baffling task. Neumann, writing on Die Problematik des ‘Homo-mensura’ Satzes in 1938,2 concludes that no certainty whatever can be reached on the meaning (...)
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  14.  24
    A sentença de protágoras sobre os deuses e a Unidade de sua doutrina.M. R. Engler - 2019 - Veritas – Revista de Filosofia da Pucrs 64 (2):e32302.
    Discuto neste artigo o fragmento de Protágoras sobre a existência dos deuses e a sua coerência teórica com outras teses do sofista. Primeiramente, utilizo dados históricos e biográficos para iluminar o subjetivismo da primeira linha do fragmento. Em seguida, discuto os obstáculos epistemológicos mencionados por Protágoras e sugiro uma nova tradução para o termo brachýs, um dos conceitos centrais que ele propõe. Na seção 2, analiso o ataque à transcendência que distingue suas ideias sobre a matemática e a percepção sensível. (...)
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  15. Of the Relationship of Faith to Reason.Jasper Hopkins - unknown
    Is there any such thing as the Cusan view of the relationship between faith and reason? That is, does Nicholas present us with clear concepts of fides and ratio and with a unique and consistent doctrine regarding their interconnection? If he does not, then the task before us is surely an impossible one: viz., the task of finding, describing, and setting in perspective a doctrine that never at all existed. For even with spectacles made of beryl stone or through the (...)
     
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  16. Protagoras u Sekstusa Empiryka (PH I 216) a platoński Teajtet ( Sextus' account on Protagoras in Outlines of Pyrrhonism [PH I 216] and its relation to Plato's Theaetetus).Zbigniew Nerczuk - 2007 - In Artur Pacewicz (ed.), Kolokwia Platońskie THEAITETOS. Wydawnictwo Uniwersytetu Wrocławskiego. pp. 175-182.
    Protagoras u Sekstusa Empiryka (PH I 216) a platoński Teajtet Dzieła Sekstusa Empiryka stanowią ważne źródło doksograficzne, zawierając m. in. fragmenty i przekazy poświęcone sofistyce. Są wśród nich omówienia poglądów Protagorasa. W świetle problemów, jakie stwarza rekonstrukcja myśli tego sofisty, warto poddać badaniu źródła i perspektywę Sekstusa, zwracając szczególną uwagę na krótkie przedstawienie tez Protagorasa zawarte w Zarysach Pyrrońskich (PH I 216). Porównując omówienie Sekstusa i przedstawienie Platona w Teajtecie, dostrzec możemy podobieństwo prezentowanych poglądów. W przekazie Seksusa podobnie jak w (...)
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  17.  20
    Protágoras: aparecer y ser en el marco de la praxis política.Lucas Manuel Álvarez - 2020 - Revista de Filosofía 45 (2):357-374.
    En el presente trabajo intentaremos poner en evidencia un singular enfoque sobre la pólis ateniense ofrecido por Protágoras en el diálogo platónico que lleva su nombre. Dicho enfoque, soslayado por los intérpretes, hace hincapié en la dimensión visual de la praxis política de los ciudadanos y es coherente con los posicionamientos ontológicos que emergen de los fragmentos del sofista.
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  18. Filozofia 2002. Č. 2.Homo Philosophicus - 2002 - Filozofia 57 (1-5):72.
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  19. I. Works by Nietzsche.Ecce Homo & All-too-Human Human - 2007 - In Brian Leiter & Neil Sinhababu (eds.), Nietzsche and morality. New York: Oxford University Press. pp. 13--297.
     
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  20.  44
    The vendantic absolute.Homo Leone - 1912 - Mind 21 (81):62-78.
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  21.  16
    Crowding Out and Crowding In of Intrinsic.Standard Microeconomics & Homo Oeconomicus - 2012 - In Eric Brousseau, Tom Dedeurwaerdere & Bernd Siebenhüner (eds.), Reflexive Governance for Global Public Goods. MIT Press. pp. 75.
  22. the Meanings of" Humanism.V. R. Giustiniani & Humanus Homo - 1985 - Journal of the History of Ideas 46:175.
  23. Beckett and Nietzsche: The Eternal Headache.Richard Lane & Ecce Homo - 2002 - In Richard J. Lane (ed.), Beckett and philosophy. New York: Palgrave. pp. 166.
  24.  29
    Architectus.K. Pojmom Homo Architectus A. Deus - 2010 - Filozofia 65 (8):770.
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  25. Homo Sacer: Sovereign Power and Bare Life.Giorgio Agamben - 1998 - Stanford University Press.
    The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...)
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  26.  9
    Ecce Homo: How to Become What You Are.Friedrich Nietzsche - 2009 - Oxford University Press.
    Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.
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  27. (4 other versions)Ecce homo.Friedrich Wilhelm Nietzsche & Raoul Richter - 1911 - Mineola, N.Y.: Dover Publications. Edited by Anthony M. Ludovici.
    Published posthumously in 1908, Ecce Homo was written in 1888 and completed just a few weeks before Nietzsche’s complete mental collapse. Its outrageously egotistical review of the philosopher’s life and works—featuring chapters called Why I Am So Wise and Why I Write Such Good Books—are redeemed from mere arrogance by masterful language and ever-relevant ideas. In addition to settling scores with his many personal and philosophical enemies, Nietzsche emphasizes the importance of questioning traditional morality, establishing autonomy, and making a (...)
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  28.  42
    Homos.Leo Bersani - 1995 - Cambridge: Harvard University Press.
    In Homos, he studies the historical, political, and philosophical grounds for the current distrust, within the gay community, of self-identifying moves, for the ...
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  29.  2
    'Ecce homo' ou les labyrinthes de la lecture.Hervé Couchot - 2024 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 26 (1):41-58.
    The motif of reading is placed at the center of Ecce Homo as both a vital problem and a practice in action. Nietzsche undertakes to reread every one of his "so good books" except the one he is currently writing, placing his reader in a position identical to his own. Faced with this ultimate Nietzschean "Library of Babel," the reader will have to re-experience for himself what it means to read his works, and assess his own reading biases in (...)
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  30.  9
    emblema Homo moriens de Hieronymus Wierix.Helmut Renders - 2023 - Franciscanum 65 (179).
    O artigo aqui apresentado faz parte de uma elaboração sistemática de estilos iconográficos e suas respectivas mensagens iconológicas da cultura visual cristã, com foco na arte religiosa devocional. A obra em questão é um interessante exemplo flamengo da linguagem visual católica em uso cem anos depois da reforma protestante e criada, provavelmente, entre a Trégua dos Doze Anos e o início da[s] Guerra[s] dos Trinta Anos. É estudo a gravura Homo moriens de Hieronymus Wierix do ano [1609/1619]. Formalmente, trata-se (...)
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  31. Behavioral economics as neoliberalism: Producing and governing homo economicus.John McMahon - 2015 - Contemporary Political Theory 14 (2):137-158.
  32.  24
    Homo militaris: Чому людина прагне війни?Kateryna S. Honcharenko & Karina V. Krahel - 2019 - Вісник Харківського Національного Університету Імені В. Н. Каразіна. Серія «Філософія. Філософські Перипетії» 61:63-71.
    The phenomenon of war occupies one of the leading places in socio-philosophical and cultural studies. War also has an ambiguous position in human life. On the historical map we see the ongoing waves of armed conflicts, which inevitably lead to fatal consequences for countries, peoples and human beings. War mainly appears in the form of horrors and tragedies. However, in philosophical studies, war is considered from different angles. Philosophers often emphasize the ambiguity and multidimensionality of war. In this work, the (...)
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  33.  12
    Дихотомія «дух/розум – тіло» та їх вплив на формування «homo creativus» у контексті філософії економіки: методологічні засади.T. V. Teslenko - 2019 - Гуманітарний Вісник Запорізької Державної Інженерної Академії 75:53-64.
    У статті представлено концептуалізацію дихотомії категорій «дух/розум-тіло», в основі якої необхідність формування креативного класу, який несе в собі зміни для держави і сприяє розвитку і самоствердженню особистості. Дихотомія категорій «дух/розум-тіло» пов’язана з формуванням креативної особистості в умовах нових технологій, які сприяють формуванню креативного світогляду, в основі якого інформаційна творчість та інновації. Постановка завдання. Зроблено акцент на те, що філософія економіки направлена на формування креативного класу, який повинен розвивати іманентні сили, які розширяють горизонти дихотомії «дух/розум-тіло», раніше обмежені як людиною, так і (...)
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  34.  12
    Homo Faber: A Study of Man's Mental Evolution.G. N. M. Tyrrell - 2019 - Methuen.
    Originally published in 1951, Homo Faberis an examination of the scientific outlook on human mental evolution through the lens of parapsychology. The book aims to undermine what its terms, the 'scientific outlook' examining the human interpretation of the world, and the preconceived scientific concepts that reality does not extend beyond the realm that our senses reveal. The book expands upon this and moves to examine the broader human understanding of the entire cosmos, challenging the scientific conception that this can (...)
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  35. Internet ethics: the constructionist values of homo poieticus.Luciano Floridi & J. W. Sanders - 2005 - In Robert J. Cavalier (ed.), The Impact of the Internet on Our Moral Lives. State University of New York Press. pp. 195-214.
    In this chapter, we argue that the web is a poietically- enabling environment, which both enhances and requires the development of a “constructionist ethics”. We begin by explaining the appropriate concept of “constructionist ethics”, and analysing virtue ethics as the primary example. We then show why CyberEthics (or Computer Ethics, as it is also called) cannot be based on virtue ethics, yet needs to retain a constructionist approach. After providing evidence for significant poietic uses of the web, we argue that (...)
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  36. (1 other version)Homo Heuristicus: Why Biased Minds Make Better Inferences.Gerd Gigerenzer & Henry Brighton - 2009 - Topics in Cognitive Science 1 (1):107-143.
    Heuristics are efficient cognitive processes that ignore information. In contrast to the widely held view that less processing reduces accuracy, the study of heuristics shows that less information, computation, and time can in fact improve accuracy. We review the major progress made so far: the discovery of less-is-more effects; the study of the ecological rationality of heuristics, which examines in which environments a given strategy succeeds or fails, and why; an advancement from vague labels to computational models of heuristics; the (...)
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  37. Was homo erectus an ecological dominant species?P. Slurink - 1995 - In John R. F. Bower & S. Sartono (eds.), Evolution and Ecology of Homo erectus. Pithecanthropus Centennial Foundation. pp. 169-176.
    Richard Alexander explains human uniqueness by postulating that at some point an ancestral species became 'ecological dominant' and the external forces of natural selection were replaced by within-species, intergroup competition. It is argued that this transition probably took place in archaic Homo sapiens (Homo heidelbergensis) and not in Homo erectus. Homo erectus was an ecological very flexible species, however.
     
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  38.  14
    Mensura fidei. Zahlen und zahlenverhältnisse bei bonaventura.Klaus Bernath - 1983 - In Andreas Speer (ed.), Mensura, 1. Halbband: Mass, Zahl, Zahlensymbolik Im Mittelalter. De Gruyter. pp. 65-85.
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  39.  12
    Mensura im werk de mensura angelorum Des aegidius Romanus.Barbara Faes de Mottoni - 1983 - In Andreas Speer (ed.), Mensura, 1. Halbband: Mass, Zahl, Zahlensymbolik Im Mittelalter. De Gruyter. pp. 86-102.
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  40.  10
    Mensura hominis quae est angeli. Die masseinheit Des hauses gottes.Harald Kümmerling - 1983 - In Albert Zimmermann (ed.), Mensura, 2. Halbband: Maß, Zahl, Zahlensymbolik Im Mittelalter. De Gruyter. pp. 455-458.
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  41.  13
    Omnia mensura et numero et pondere disposuisti: Die auslegung Von weish 11,20 in der lateinischen patristik.Israel Peri - 1983 - In Andreas Speer (ed.), Mensura, 1. Halbband: Mass, Zahl, Zahlensymbolik Im Mittelalter. De Gruyter. pp. 1-21.
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  42.  2
    Do Homo Sapiens Ao Homo Faber: Um Possível Diálogo Entre Axel Honneth e Hans Jonas.José Aldo Camurça de Araújo Neto - 2024 - Revista Dialectus 35 (35):162-173.
    Este trabalho examina a evolução da condição humana à luz das teorias de reconhecimento social de Axel Honneth e da ética da responsabilidade de Hans Jonas. Honneth explora como a identidade e a autonomia do indivíduo são moldadas pelo reconhecimento social e pelas relações interativas na sociedade moderna. Jonas, por sua vez, destaca a necessidade de uma ética da responsabilidade diante dos avanços tecnológicos, que devem levar em consideração as consequências futuras das ações humanas. A transição do Homo Sapiens (...)
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  43.  19
    Homo juridicus: on the anthropological function of the law.Alain Supiot - 2007 - New York: Verso.
    In this groundbreaking work, French legal scholar Alain Supiot examines the relationship of society to legal discourse. He argues that the law is how justice is implmented in secular society, but it is not simply a technique to be manipulated at will: it is also an expression of the core beliefs of the West. We must recognize its universalizing, dogmatic nature and become receptive to other interpretations from non-Western cultures to help us avoid the clash of civilizations. In Homo (...)
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  44. The Eclipse of Value-Free Economics. The concept of multiple self versus homo economicus.Aleksander Ostapiuk - 2020 - Wrocław, Polska: Publishing House of Wroclaw University of Economics and Business.
    The books’ goal is to answer the question: Do the weaknesses of value-free economics imply the need for a paradigm shift? The author synthesizes criticisms from different perspectives (descriptive and methodological). Special attention is paid to choices over time, because in this area value-free economics has the most problems. In that context, the enriched concept of multiple self is proposed and investigated. However, it is not enough to present the criticisms towards value-free economics. For scientists, a bad paradigm is better (...)
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  45.  40
    Homo religiosus: The Soul of Bioethics.William E. Stempsey - 2021 - Journal of Medicine and Philosophy 46 (2):238-253.
    Although many of the pioneers of present-day bioethics came from religious and theological backgrounds, the recent controversy about the role of religion in bioethics has elicited much attention. Timothy Murphy would ban religion from bioethics altogether. Much of the ado hinges on conflicting understandings of just what bioethics is and just what religion is. This paper attempts to make more explicit how the fields of bioethics and religion have been understood in this context, and how they should not be understood. (...)
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  46. Persons and Their Bodies: The Körper/Leib Distinction and Helmuth Plessner’s Theories of Ex-centric Positionality and Homo absconditus.Hans-Peter Krüger - 2010 - Journal of Speculative Philosophy 24 (3):256-274.
    In German discussions over the last twenty years of the difference between what it is to be a body (in German: Leibsein) and what it is to have a body (Körperhaben), many have been concerned to remind us that we owe this conceptual distinction to the philosophical anthropologist Helmuth Plessner. He introduces the distinction in an essay from 1925—written in collaboration with the Dutch behavioral researcher Frederick Jacob Buytendijk—“Die Deutung des mimischen Ausdrucks. Ein Beitrag zur Lehre vom Bewusstsein des anderen (...)
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  47.  12
    HOMO ECO-RELIGIOSUS Sebuah Sharing Permenungan, Hipotesis untuk Diskusi.Al Andang L. Binawan - 2010 - Diskursus - Jurnal Filsafat dan Teologi STF Driyarkara 9 (2):209-227.
    For quite a while homo religiosus has been marginalized and trivialized by homo techno-economicus, which gives more emphasis to the corporal and material dimensions of humanity. The negative effects of the techno-economicus paradigm engender the reemergence of homo ecologicus, which offers wisdom of life. Homo ecologicus has also been quite marginalized from the life of humanity. The reemergence of homo ecologicus, in turn, would give a new hope for the reemergence of the face of the (...)
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    Ecce Homo: How to Become What You Are.Duncan Large (ed.) - 2007 - Oxford University Press.
    Ecce Homo is an autobiography like no other. Nietzsche passes under review all his previous books and reaches a final reckoning with his many enemies. Ecce Homo is the summation of an extraordinary philosophical career.
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  49. A Defense of Anselm’s Cur Deus Homo Argument.Katherin A. Rogers - 2000 - Proceedings of the American Catholic Philosophical Association 74:187-200.
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    Can Homo Sacer be the Philosophy of Analyzing the Discourse of ‘Risk Outsourcing’ in Korean Society? 정재요 - 2022 - Journal of the New Korean Philosophical Association 109:429-454.
    이 글은 오늘날 한국사회의 생명정치적 담론으로 볼 수 있는 ‘위험의 외주화’를 조르조 아감벤이 제시한 ‘호모 사케르’(Homo Sacer)의 정치철학을 경유하여 분석‧검토하는 내용으로 구성되어 있다. 이를 통해 아감벤의 사유가 과연 우리의 노동현실에 적실성을 가진 이론인지를 평가하고, 위험의 외주화 담론에 내재한 생명정치성을 보다 면밀하게 고찰할 수 있을 것으로 기대한다. 이러한 기획에 따라 본고의 2장에서는 연구 분석의 준거를 마련하기 위한 차원에서 아감벤이 제시한 호모 사케르의 정치철학을 개략적인 수준에서 검토하고, 3장에서는 한국사회의 생명정치적 담론으로 설정한 위험의 외주화에 관한 내용을 다루어본다. 논문의 핵심부분을 차지하는 4장은 아감벤이 (...)
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