Results for ' distinction between living and inanimate things'

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  1.  61
    Living Versus Inanimate: The Information Border. [REVIEW]Gérard Battail - 2009 - Biosemiotics 2 (3):321-341.
    The traditional divide between nature and culture restricts to the latter the use of information. Biosemiotics claims instead that the divide between nature and culture is a mere subdivision within the living world but that semiosis is the specific feature which distinguishes the living from the inanimate. The present paper is intended to reformulate this basic tenet in information-theoretic terms, to support it using information-theoretic arguments, and to show that its consequences match reality. It first (...)
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  2.  31
    Vital Matters and Generative Materiality: Between Bennett and Irigaray.Rachel Jones - 2015 - Journal of the British Society for Phenomenology 46 (2):156-172.
    This paper puts Jane Bennett’s vital materialism into dialogue with Luce Irigaray’s ontology of sexuate difference. Together these thinkers challenge the image of dead or intrinsically inanimate matter that is bound up with both the instrumentalization of the earth and the disavowal of sexual difference and the maternal. In its place they seek to affirm a vital, generative materiality: an ‘active matter’ whose differential becomings no longer oppose activity to passivity, subject to object, or one body, self or entity (...)
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  3. R‐Pentomino.Martin Cohen - 2010 - In Mind Games. Oxford, UK: Wiley‐Blackwell. pp. 35–36.
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  4.  32
    Internal Perception: The Role of Bodily Information in Concepts and Word Mastery.Luigi Pastore & Sara Dellantonio - 2017 - Berlin, Heidelberg: Springer Berlin Heidelberg. Edited by Luigi Pastore.
    Chapter 1 First Person Access to Mental States. Mind Science and Subjective Qualities -/- Abstract. The philosophy of mind as we know it today starts with Ryle. What defines and at the same time differentiates it from the previous tradition of study on mind is the persuasion that any rigorous approach to mental phenomena must conform to the criteria of scientificity applied by the natural sciences, i.e. its investigations and results must be intersubjectively and publicly controllable. In Ryle’s view, philosophy (...)
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  5. Second Meditation: The Nature of the Human Mind, and How it is Better Known than the Body'and'Sixth Meditation: The Existence of Material Things, and the Real Distinction between Mind and Body'in Daniel Robinson.Rene Descartes - 1998 - In Daniel N. Robinson (ed.), The Mind. Oxford University Press.
     
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  6. Varieties of Living Things: Life at the Intersection of Lineage and Metabolism.John Dupré & Maureen A. O'Malley - 2009 - Philosophy, Theory, and Practice in Biology 1 (20130604).
    We address three fundamental questions: What does it mean for an entity to be living? What is the role of inter-organismic collaboration in evolution? What is a biological individual? Our central argument is that life arises when lineage-forming entities collaborate in metabolism. By conceiving of metabolism as a collaborative process performed by functional wholes, which are associations of a variety of lineage-forming entities, we avoid the standard tension between reproduction and metabolism in discussions of life – a tension (...)
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  7. Semantics without the distinction between sense and force.Stephen J. Barker - 2007 - In Savas L. Tsohatzidis (ed.), John Searle's Philosophy of Language: Force, Meaning and Mind. Cambridge University Press. pp. 190-210.
    At the heart of semantics in the 20th century is Frege’s distinction between sense and force. This is the idea that the content of a self-standing utterance of a sentence S can be divided into two components. One part, the sense, is the proposition that S’s linguistic meaning and context associates with it as its semantic interpretation. The second component is S’s illocutionary force. Illocutionary forces correspond to the three basic kinds of sentential speech acts: assertions, orders, and (...)
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  8. Plato’s Distinction Between Being and Becoming.Robert Bolton - 1975 - Review of Metaphysics 29 (1):66 - 95.
    There are three main views of the development of Plato’s distinction between being and becoming which have been defended in recent times. Most scholars have thought that Plato always held the same version of the distinction despite appearances to the contrary. But some who have taken this position have thought that Plato took the realm of being to consist of things which never change in any way, and the realm of becoming to consist of things (...)
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  9. Meditations on first Philosophy. Second Meditation: The nature of the Human Mind, and How It is Better Known than the Body, and Sixth Meditation: The Existence of Material Things, and the Real Distinction between Mind and Body. Reproduced from Descartes (1985).René Descartes - 2002 - In David J. Chalmers (ed.), Philosophy of Mind: Classical and Contemporary Readings. Oxford University Press. pp. 10--21.
     
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  10. St. Thomas and the distinction between form and Esse in caused things.L. Dewan - 1999 - Gregorianum 80 (2):353-370.
    Selon Thomas d'Aquin, il y a distinction réelle dans les choses causées, entre la forme de la chose et l'acte d'être. Le but de l'article est de montrer que la démonstration d'une telle distinction dépend de la nature de la hiérarchie causale. L'acte d'être de la chose causée est, dans cette chose elle-même, une participation à la nature propre à la cause efficiente en tant que telle. Et cette participation ne peut pas être identique à la nature de (...)
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  11.  47
    Malebranche's distinction between general and particular volitions.Andrew Pessin - 2001 - Journal of the History of Philosophy 39 (1):77-99.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 77-99 [Access article in PDF] Malebranche's Distinction Between General and Particular Volitions Andrew Pessin "God needs no instruments to act," Malebranche writes in Search; "it suffices that He wills in order that a thing be, because it is a contradiction that He should will and that what He wills should not happen. Therefore, His power is His will." 1 (...)
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  12. The Real Distinction Between Mind and Body.Stephen Yablo - 1990 - Canadian Journal of Philosophy, Supplementary Volume 16:149-201.
    ….it [is] wholly irrational to regard as doubtful matters that are perceived clearly and distinctly by the understanding in its purity, on account of mere prejudices of the senses and hypotheses in which there is an element of the unknown.Descartes, Geometrical Exposition of the MeditationsSubstance dualism, once a main preoccupation of Western metaphysics, has fallen strangely out of view; today’s mental/physical dualisms are dualisms of fact, property, or event. So if someone claims to find a difference between minds and (...)
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  13.  25
    The Real Distinction Between Mind and Body.Stephen Yablo - 1990 - Canadian Journal of Philosophy 20 (sup1):149-201.
    ….it [is] wholly irrational to regard as doubtful matters that are perceived clearly and distinctly by the understanding in its purity, on account of mere prejudices of the senses and hypotheses in which there is an element of the unknown.Descartes, Geometrical Exposition of the MeditationsSubstance dualism, once a main preoccupation of Western metaphysics, has fallen strangely out of view; today’s mental/physical dualisms are dualisms of fact, property, or event. So if someone claims to find a difference between minds and (...)
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  14. The Distinction between Reason and Intuitive Knowledge in Spinoza's Ethics.Sanem Soyarslan - 2013 - European Journal of Philosophy 24 (1):27-54.
    While both intuitive knowledge and reason are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge, which Spinoza describes as the ‘greatest virtue of mind’, is superior to reason. The nature of this superiority has been the subject of some controversy due to Spinoza's notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics. In this paper, I argue that intuitive knowledge differs from reason not only in terms of its method (...)
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  15. The Distinction between Conceptual and Nonconceptual Content.Jose Bermudez - 2007 - In Brian P. McLaughlin, Ansgar Beckermann & Sven Walter (eds.), The Oxford handbook of philosophy of mind. New York: Oxford University Press.
    1 Domains of application 2 Formulating the conceptual/nonconceptual distinction 3 Is there such a thing as nonconceptual content? 4 Developing the account of nonconceptual content .
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  16. Carneades’ Distinction Between Assent and Approval.Richard Bett - 1990 - The Monist 73 (1):3-20.
    Ancient sceptics, unlike their modern counterparts, claim to live their scepticism. Nowadays scepticism, whether epistemological, moral, or of any other variety, is seen as a purely theoretical position, with no direct bearing on the actual living of one’s life; this is because philosophical theories and everyday attitudes are taken to be in some way “insulated” from one another. Serious questions may be raised about the character of this alleged “insulation,” but these are not my present concern; the fact is (...)
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  17.  69
    Living things as hierarchically organized structures.Uko Zylstra - 1992 - Synthese 91 (1-2):111 - 133.
    Hierarchical organization is an essential characteristic of living things. Although most biologists affirm the concept of living things as hierarchically organized structures, there are widespread differences of interpretation in the meaning of hierarchy and of how the concept of hierarchy applies to living things. One such basic difference involves the distinction between the concept of control hierarchy and classification hierarchy. It is suggested that control hierarchies are distinguished from classification hierarchies in that (...)
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  18. On the uses and advantages of poetry for life. Reading between Heidegger and Eliot.Dominic Heath Griffiths - 2006 - Dissertation, University of Pretoria
    This dissertation addresses the ontological significance of poetry in the thought of Martin Heidegger. It gives an account of both his earlier and later thinking. The central argument of the dissertation is that poetry, as conceptualised by Heidegger, is beneficial and necessary for the living of an authentic life. The poetry of T. S Eliot features as a sustaining voice throughout the dissertation to validate Heidegger's ideas and also to demonstrate some interesting similarities in their ideas. Chapter one demonstrates (...)
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  19. Heidegger's distinction between availability and existence.J. Tzavaras - 1989 - Philosophisches Jahrbuch 96 (2):367-371.
    This paper makes an effort to interpret the relationship between the concepts "Zuhandenheit" (readiness-to-hand) and "Vorhandenheit" (presence-at-hand), as they are analysed in §§ 15-16 of Heidegger's "Being and Time". These concepts are two modes of existence of the beings met in our surrounding world. So, they don't concern different things. Heidegger doesn't give the title "things" to the beings ready-to-hand; he names them "equipments" (Zeug). It's a concept relative to the Aristotelian "organon", which Aristotle exemplifies with the (...)
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  20.  45
    A Strong Distinction between Humans and Non-Humans is no Longer Required for Research Purposes: A Debate Between Bruno Latour and Steve Fuller.Colin Barron - 2003 - History of the Human Sciences 16 (2):77-99.
    The second International Knowledge and Discourse Conference, held at the University of Hong Kong in June 2002, was the forum for the long-awaited debate between Bruno Latour and Steve Fuller. Bruno Latour counts beyond two. He places the blame for the emphasis in academia on the subject-object distinction on Kant. Latour wants academics to acknowledge that things act, and suggests we look at other traditions, e.g. the Chinese, for alternatives to the subject-object dichotomy. Steve Fuller concentrated on (...)
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  21. Kant on the Material Ground of Possibility: From The Only Possible Argument to the Critique of Pure Reason.Mark Fisher and Eric Watkins - 1998 - Review of Metaphysics 52 (2):369-396.
    KANT ARGUES AT GREAT LENGTH in the Critique of Pure Reason that the existence of God cannot be demonstrated by means of theoretical reason. For after dividing all traditional theistic proofs into three different kinds—the ontological, the cosmological, and the physico-theological—Kant argues first that the cosmological and physico-theological implicitly assume the ontological argument and then that the ontological argument is necessarily fallacious. By restricting knowledge in this manner Kant notoriously makes room for faith, that is, in this case, for a (...)
     
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  22. Aristotle's distinction between change and activity.Mary Louise Gill - 2004 - Axiomathes 14:3-22.
    Aristotle's conception of being is dynamic. He believes that a thing is most itself when engaged in its proper activities, governed by its nature. This paper explores this idea by focusing on Metaphysics , a text that continues the investigation of substantial being initiated inMetaphysics Z. Q.1 claims that there are two potentiality-actuality distinctions, one concerned with potentiality in the strict sense, which is involved in change, the other concerned with potentiality in another sense, which he says is more useful (...)
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  23. On the distinction between reductive and nonreductive physicalism.Matthew C. Haug - 2011 - Metaphilosophy 42 (4):451-469.
    Abtract: This article argues that the debate between reductive and nonreductive physicalists is best characterized as a disagreement about which properties are natural. Among other things, natural properties are those that characterize the world completely. All physicalists accept the “completeness of physics,” but this claim contains a subtle ambiguity, which results in two conceptions of natural properties. Reductive physicalists should assert, while nonreductive physicalists should deny, that a single set of low-level physical properties is natural in both of (...)
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  24.  82
    Descartes and the Real Distinction between Mind and Body.Daniel E. Flage - 2014 - Review of Metaphysics 68 (1):93-106.
    How does Descartes justify his claim that conceiving of a mind as a thinking thing and a body as an extended thing show that mind and body are distinct substances? The paper attempts to answer that question by following a clue Descartes gave Arnauld that virtually everything in Meditations Three through Five is germane to the real distinction between mind and body. The paper develops the distinction between material truth and formal truth from Descartes’s discussions of (...)
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  25. La distinzione fenomenologica fra corpo vivo e oggetto corporeo in Husserl e Scheler.The phenomenological distinction between Leib (living body) and Körper (corporeal object) in Scheler and Husserl.Guido Cusinato - 2018 - In Biosemiotic and psychopathology of the ordo amoris. Biosemiotica e psicopatologia dell'ordo amoris. In dialogo con Max Scheler. Milano MI, Italia: FrancoAngeli.
    In this paper, I show that, although Husserl explicitly explains a kinetic theory of Leib already in § 83 of Raum und Ding, a real phenomenology of the distinction between Leib (living body) and Körper (corporeal object) is not conceivable without Scheler's contribution. It’s quite common to search for the origin of this distinction in Ideen II, in a work composed of texts written in different moments from 1912 on. Before 1912 Husserl dedicated himself to the (...)
     
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  26.  50
    A Pragmatic Consideration of the Relation Between Depression and Melancholia.David H. Brendel - 2003 - Philosophy, Psychiatry, and Psychology 10 (1):53-55.
    In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 10.1 (2003) 53-55 [Access article in PDF] A Pragmatic Consideration of the Relation between Depression and Melancholia David H. Brendel THE MELANCHOLIA OF THE PAST and the major depression of the present are extraordinarily complex notions that represent different things to different people. With her compelling article "Is This Dame Melancholy? Equating Today's Depression and Past Melancholia," Jennifer Radden makes an important contribution (...)
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  27.  27
    The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon Buddhist-Christian Dialogue.Yagi Seiichi - 2001 - Buddhist-Christian Studies 21 (1):95-99.
    In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 95-99 [Access article in PDF] The Distinction between ego (e) and ego-Self (e/S): Notes on Religious Practice Based upon Buddhist-Christian Dialogue Yagi Seiichi Toin University The Goal of Religious Practice We cannot see the transcendent as an object. Nor is it the case that the transcendent and the human are two separated realities that are united afterwards. When the Self (Christ in me--Gal. (...)
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  28. A Contemporary Defense of the Aristotelean Distinction Between Essential and Non-Essential Attributes.Kriste Taylor - 1982 - Dissertation, State University of New York at Stony Brook
    The distinction between the essential and non-essential attributes of material objects is one that can be traced back to Aristotle. It is the distinction between those attributes or things true of objects that need not be true of them in order for them to endure or persist and those attributes or things true of objects that must remain true of them as long as they can be said truly to exist. ;The claim that individuals (...)
     
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  29. Harm, authority and generalizability: further experiments on the moral/conventional distinction.Katinka Quintelier & Daniel M. T. Fessler - unknown
    Certain researchers in the field of moral psychology, following Turiel, argue that children and adults in different cultures make a distinction between moral and conventional transgressions. One interpretation of the theory holds that moral transgressions elicit a signature moral response pattern while conventional transgressions elicit a signature conventional response pattern. Four dimensions distinguish the moral response pattern from the conventional response pattern. 1. HARM/JUSTICE/RIGHTS – Subjects justify the wrongness of moral transgressions by stating that they involve a victim (...)
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  30. Hume's distinction between philosophical anatomy and painting.Kate Abramson - 2007 - Philosophy Compass 2 (5):680–698.
    Although the implications of Hume's distinction between philosophical anatomy and painting have been the subject of lively scholarly debates, it is a puzzling fact that the details of the distinction itself have largely been a matter of interpretive presumption rather than debate. This would be unproblematic if Hume's views about these two species of philosophy were obvious, or if there were a rich standard interpretation of the distinction that we had little reason to doubt. But a (...)
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  31.  45
    Brentano and the Medieval Distinction Between First and Second Intentions.Hamid Taieb - 2021 - Topoi 41 (1):143-158.
    Brentano’s account of intentionality has often been traced back to its scholastic sources. This is justified by his claim that objects of thought have a specific mode of being—namely, “intentional inexistence” —and that mental acts have an “intentional relation” to these objects. These technical terms in Brentano do indeed recall the medieval notions of esse intentionale, which is a mode of being, and of intentio, which is a “tending towards” of mental acts. However, within the lexical family of intentio there (...)
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  32.  14
    Some Reflections upon the Supposed Moral Distinction between Terrorism and the Legitimate Use of Military Force.Simon Glynn - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1:207-211.
    Defining "terrorism" as the intentional targeting of non-combatant civilians, the paper argues that, other things being equal, it is not possible to effectively distinguish morally between "terrorism" and use of military power against combatant targets which might reasonably be expected to produce some guesstimable quantity of "collateral" or non-combatant civilian casualties; that it is upon the expected likely consequences of actions rather than upon the intentions underlying them, that actors should be morally judged. Furthermore I argue that other (...)
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  33. Living systems - autonomous unities.David Russell & Lloyd Fell - unknown
    The question which is never entirely resolved is: what is life? Biology, claims to stand for the study of life and living things, yet we would say that it cannot make a thoroughly clear distinction between living and non living, except in some very obvious cases. There are textbook definitions, of course, based on certain notable properties such as the ability to metabolize or reproduce, but these are arbitrary. If we are familiar with the (...)
     
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  34. Two Worlds and Two Aspects: on Kant’s Distinction between Things in Themselves and Appearances.Michael Oberst - 2015 - Kantian Review 20 (1):53-75.
    In the interpretation of Kant’s transcendental idealism, a textual stalemate between two camps has evolved: two-world interpretations regard things in themselves and appearances as two numerically distinct entities, whereas two-aspect interpretations take this distinction as one between two aspects of the same thing. I try to develop an account which can overcome this dispute. On the one hand, things in themselves are numerically distinct from appearances, but on the other hand, things in themselves can (...)
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  35.  37
    A Heideggerian Perspective on the Relationship Between Mintzberg’s Distinction Between Engaged and Disconnected Management: The Role of Uncertainty in Management. [REVIEW]Steven Segal - 2011 - Journal of Business Ethics 103 (3):469-483.
    In the context of uncertainty and anxiety regarding the role of leadership and management, this article explores the relationship between Mintzberg’s concept of the distinction between the engaged and disconnected manager, Heidegger’s notion authentic and inauthentic being and Benner and Wrubel’s distinction between two forms of professional practice attunement: an attunement to technique and an attunement to lived experience. It argues that while Mintzberg outlines the distinction between engaged and disengaged management, he does (...)
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  36.  44
    Theology as a science and Duns Scotus's distinction between intuitive and abstractive cognition.Stephen D. Dumont - 1989 - Speculum 64 (3):579-599.
    By all accounts one of the most influential philosophical contributions of Duns Scotus is his distinction between intuitive cognition, in which a thing is known as present and existing, and abstractive cognition, which abstracts from actual presence and existence. Recent scholarship has focused almost exclusively on the role given intuitive cognition in the justification of contingent propositions and on the debates over certitude which arose from the critiques of Scotus's distinction by Peter Aureoli and William of Ockham.
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  37.  36
    Phenomenological Distinctions Between Empathy De Vivo and Empathy in Fiction: From Contemporary Direct Perception Theory Back to Edith Stein’s Eidetics of Empathy.Francesca De Vecchi & Francesca Forlè - 2020 - Topoi 39 (4):761-770.
    This paper deals with phenomenological distinctions concerning empathy with real persons and empathy with fictional characters. We will introduce both contemporary accounts of our perception of others and Edith Stein’s account of empathy. These theories will turn out to be fruitful in defending our main thesis, i.e. that the differences between empathy with real people and empathy with fictional characters are not structural but just qualitative. We will argue that in both cases empathy is a direct act of perceiving (...)
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  38.  57
    Abstraction and the Real Distinction Between Mind and Body.Bruce M. Thomas - 1995 - Canadian Journal of Philosophy 25 (1):83-101.
    Descartes contends that he, or his mind, is really distinct from his body. Many philosophers have little patience with this claim. What could be more obvious than that the mind depends on the body? But their impatience often dissolves when they recognize that Descartes only asserts a de re modal statement. To say that one thing is really distinct from another is to say that each can exist apart from the other. But should we grant Descartes this de re modal (...)
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  39.  20
    The husserlian conception of corporality: a phenomenological distinction between personal body and inanimated bodies.Aron Pilotto Barco - 2012 - Synesis 4 (2):1-12.
  40.  28
    Hegel on the Parallels between Action and the Ontology of Life.David Ciavatta - 2015 - The Owl of Minerva 47 (1/2):69-108.
    This paper shows that Hegel’s ontology of living beings provides us with indispensable conceptual resources for making sense of his account of the ontology of human action. For Hegel, living bodies are ontologically distinct in that their objective presence is thoroughly permeated by the self-reflexivity characteristic of subjectivity, and as such they cannot be adequately conceived in terms of categories that are appropriate to inanimate, “subject-less” objects. It is argued that actions are similar in this regard, and (...)
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  41.  89
    The Indeterminacy of the Distinction between Objects and Ways of Being.Julio De Rizzo - 2022 - Erkenntnis 87 (6):2923-2941.
    Few if any distinctions are more easily recognisable and assented to than that between _objects_, that is, things which are some ways, and that which they are, that is, _ways for objects to be_ (‘ways of being’ for short). In this paper I present an argument designed to show that this distinction is indeterminate in the sense that the truth-conditions of predicational sentences leave open what should count as an object and a way of being. The bulk (...)
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  42.  19
    Thinking How to Live.Allan Gibbard - 2003 - Cambridge, Mass.: Harvard University Press.
    Philosophers have long suspected that thought and discourse about what we ought to do differ in some fundamental way from statements about what is. But the difference has proved elusive, in part because the two kinds of statement look alike. Focusing on judgments that express decisions--judgments about what is to be done, all things considered--Allan Gibbard offers a compelling argument for reconsidering, and reconfiguring, the distinctions between normative and descriptive discourse--between questions of "ought" and "is." Gibbard considers (...)
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  43.  65
    Some Reflections upon the Supposed Moral Distinction between Terrorism and the Legitimate Use of Military Force.Simon Glynn - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 1:207-211.
    Defining "terrorism" as the intentional targeting of non-combatant civilians, the paper argues that, other things being equal, it is not possible to effectively distinguish morally between "terrorism" and use of military power against combatant targets which might reasonably be expected to produce some guesstimable quantity of "collateral" or non-combatant civilian casualties; that it is upon the expected likely consequences of actions rather than upon the intentions underlying them, that actors should be morally judged. Furthermore I argue that other (...)
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  44.  83
    Hume on the Ordinary Distinction Between Objective and Subjective Impressions.R. Jo Kornegay - 1993 - Canadian Journal of Philosophy 23 (2):241-269.
    Hume begins ‘Of scepticism with regard to the senses,’ Section 2 of the Treatise, Book I, Part iv with the claim that it is otiose to ask whether or not there are bodies since belief in their existence is unavoidable. The appropriate question is rather ‘What causes induce us to believe in the existence of body?’. For Hume, belief is lively conception. Hence, he is also undertaking to answer the logically prior question: What causes induce us to form the concept (...)
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  45.  10
    Poet, Priest and Prophet: The Life and Thought of Bishop John V. Taylor.David Wood & Churches Together in Britain and Ireland - 2002
    John V. Taylor was a missionary statesman, ecumenist, Africanist, onetime General Secretary of the Church Missionary Society, and later Anglican Bishop of Winchester. His work offers a theology and practice of Christian mission which is faithful to scripture while fully facing the facts of the contemporary world at the beginning of the third millennium. Does Christian evangelism promote sectarianism and violence, or can it contribute to harmony and peace in the global village? Can Christians extol the true significance of Jesus (...)
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  46.  81
    Synthetic biology between technoscience and thing knowledge.Axel Gelfert - 2013 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 44 (2):141-149.
    Synthetic biology presents a challenge to traditional accounts of biology: Whereas traditional biology emphasizes the evolvability, variability, and heterogeneity of living organisms, synthetic biology envisions a future of homogeneous, humanly engineered biological systems that may be combined in modular fashion. The present paper approaches this challenge from the perspective of the epistemology of technoscience. In particular, it is argued that synthetic-biological artifacts lend themselves to an analysis in terms of what has been called ‘thing knowledge’. As such, they should (...)
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  47. The Method of In-between in the Grotesque and the Works of Leif Lage.Henrik Lübker - 2012 - Continent 2 (3):170-181.
    “Artworks are not being but a process of becoming” —Theodor W. Adorno, Aesthetic Theory In the everyday use of the concept, saying that something is grotesque rarely implies anything other than saying that something is a bit outside of the normal structure of language or meaning – that something is a peculiarity. But in its historical use the concept has often had more far reaching connotations. In different phases of history the grotesque has manifested its forms as a means of (...)
     
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  48.  30
    Sonic Environments as Systems of Places: A Critical Reading of Husserl’s Thing and Space.Martin Nitsche - 2021 - Open Philosophy 4 (1):136-148.
    This article offers a thorough and critical reading of Husserl’s Thing and Space. This reading is principally motivated by the effort to methodologically design a phenomenological–topological approach to the research of lived sonic environments. In this book, Husserl lays foundations of phenomenological topology by understanding perceptions as places and defining, consequently, the space as a system of places. The critical reading starts with pointing out the ambiguity of location in Thing and Space, which consists mainly in the insufficient implementation of (...)
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  49. Automata, living and non-living: Descartes' mechanical biology and his criteria for life. [REVIEW]Fred Ablondi - 1998 - Biology and Philosophy 13 (2):179-186.
    Despite holding to the essential distinction between mind and body, Descartes did not adopt a life-body dualism. Though humans are the only creatures which can reason, as they are the only creatures whose body is in an intimate union with a soul, they are not the only finite beings who are alive. In the present note, I attempt to determine Descartes'' criteria for something to be ''living.'' Though certain passages associate such a principle with the presence of (...)
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  50.  55
    Euthanasia, efficiency, and the historical distinction between killing a patient and allowing a patient to die.J. P. Bishop - 2006 - Journal of Medical Ethics 32 (4):220.
    Voluntary active euthanasia and physician assisted suicide should not be legalised because too much that is important about living and dying will be lostIn the first of this two part series, I unpack the historical philosophical distinction between killing and allowing a patient to die in order to clear up the confusion that exists. Historically speaking the two kinds of actions are morally distinct because of older notions of causality and human agency. We no longer understand that (...)
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