Results for ' weak thought'

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  1.  24
    Weak Thought” in the Face of Religious Violence.Tony Svetelj - 2018 - Philosophy and Theology 30 (1):235-254.
    Modern comprehension of religion and violence, particularly modern attitudes toward religious violence, is the main topic of this paper. Mainstream secularization theory states that religion triggers conflict, tension, oppression, violence, and even war. As a continuation of this theory, the “myth of religious violence” assumes that religion is intrinsically connected with terror. These two narratives provide no sufficient proof for their claim about the irrelevance of religion; nonetheless, these narratives are expressions of the human agent’s struggle in his/her search for (...)
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  2.  9
    From Weak Thought to Weak Communism.Luka Bogdanić - 2009 - Filozofska Istrazivanja 29 (1):191-198.
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  3. Weak Thought and its Discontents: Engaging the Philosophy of Gianni Vattimo.Ashley Woodward - 2008 - Colloquy 15:178-196.
  4. Weak thought and the limits of interpretation.Umberto Eco - 2007 - In Santiago Zabala (ed.), Weakening philosophy: essays in honour of Gianni Vattimo. Ithaca: McGill-Queen's University Press.
     
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  5.  6
    From weak thought to hermeneutic communism.Dimitri Ginev - 2013 - Tijdschrift Voor Filosofie 75 (3):553-568.
    Gianni Vattimo and Santiago Zabala’s book Hermeneutic Communism continues the leading motif of “weak thought‘ in the context of political theory. Weak thought is characterized by the idea that under postmodern conditions, the Nietzschean idea of nihilism has acquired the sense of emancipation. This book presents a new stage of the political instrumentalization of weak thought in which the very term ”socialism’ gets replaced by the much more demanding term of ”communism’. The kind of (...)
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  6. Weak Thought.Peter Carravetta (ed.) - 2012 - State University of New York Press.
    Foundational collection on one of the most influential concepts to emerge from contemporary Italian philosophy.
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  7. Weak thought 2004 : a tribute to Gianni Vattimo.Pier Aldo Rovatti - 2007 - In Santiago Zabala (ed.), Weakening philosophy: essays in honour of Gianni Vattimo. Ithaca: McGill-Queen's University Press.
     
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  8. The Irresistible Power of Weak Thought.Carlo Augusto Viano - 2010 - Iris. European Journal of Philosophy and Public Debate 2 (3):147-164.
    The following article presents a reconstruction of "weak thought" against the background of Italian philosophy after the Second World War and specifically in relation to the philosophical schools that were active and influential in Turin. At that time, Gianni Vattimo belonged to a tradition that was influenced by the religious consequences of existential philosophy (above all the thought of Luigi Pareyson): a tradition that links Vattimo with Martin Heidegger and Friedrich Nietzsche. All these elements - highly generic (...)
     
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  9.  8
    The weak thought and its strength.Dario Antiseri - 1996 - Brookfield, Vt.: Avebury.
    This book examines how contemporary philosophical thought (Friedrich A. von Hayek, Karl R. Popper, Hans Georg Gadamer, and Gadamer's Italian follower, Gianni Vattimo) has analysed and described the limitations of human reason.
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  10.  13
    Weak Thought.Santiago Zabala - 2015 - Common Knowledge 21 (1):115-116.
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  11.  27
    Weak Thought or Weak Theology? A Theological Critique of Vattimo's Incarnational Ontology.Jens Zimmermann - 2009 - Journal of the British Society for Phenomenology 40 (3):312-329.
  12.  93
    WEAK Thought” And the Reduction of Violence.Gianni Vattimo, Santiago Zabala & Yaakov Mascetti - 2002 - Common Knowledge 8 (3):452-463.
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  13.  7
    Weak Thought” and the Reduction of Violence.Gianni Vattimo, Santiago Zabala & Translated by Yaakov Mascetti - 2019 - Common Knowledge 25 (1-3):92-103.
    In this interview Vattimo discusses with Zabala the possibility of a nihilist philosophy of law as an alternative to the idea of justice and the violence that predictably results from it. To make this substitution would involve the redirection of humanity away from its self-understanding as progressively approaching a metaphysical truth that is eternal and toward the acceptance of an already existing “polytheism of values,” where truth is a contingent and changing product of discursiveness. A society that structures its legal (...)
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  14.  3
    Weak Thought and the Limits of Interpretation.Umberto Eco - 2007 - In Santiago Zabala (ed.), Weakening philosophy: essays in honour of Gianni Vattimo. Ithaca: McGill-Queen's University Press. pp. 37-56.
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  15.  75
    Gianni Vattimo: From Weak Thought to Hermeneutics as a “Second Realism” and a Philosophy of Praxis.Stefano G. Azzarà - 2016 - Philosophy Today 60 (3):703-722.
    Since the 1980s, Vattimo’s “Weak Thought” has been an emendation of his previous revolutionary and dialectical reading of Nietzsche. Marxist terrorism in Europe exposed the indissoluble link between dialectics and violence, and consequently Vattimo’s revision was a rejection of any reconstructive effort for a new political and social order. But in the age of Silvio Berlusconi, Vattimo rediscovered the joy of political commitment. Ecce Comu was a call to pursue “a project of human emancipation” founded “on the search (...)
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  16.  4
    Literature and weak thought.Andrzej Zawadzki - 2013 - New York: PL Academic Research.
  17.  78
    Dialectics, difference, and weak thought.Gianni Vattimo - 1984 - Graduate Faculty Philosophy Journal 10 (1):151-164.
  18.  8
    Nihilism and the weak thought.Rita Serpytyte - 2005 - In Jurate Baranova (ed.), Contemporary philosophical discourse in Lithuania. Washington, D.C.: Council for Research in Values and Philosophy. pp. 4--107.
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  19.  56
    Kenosis, Dynamic Śūnyatā and Weak Thought: Abe Masao and Gianni Vattimo.Thorsten Botz-Bornstein - 2015 - Asian Philosophy 25 (4):358-383.
    The verb κενόω means ‘to empty’ and St. Paul uses the word ἐκένωσεν writing that ‘Jesus made himself nothing’ and ‘emptied himself’. Śūnyatā is a Buddhist concept most commonly translated as emptiness, nothingness, or nonsubstantiality. An important kenosis–śūnyatā discussion was sparked by Abe Masao’s paper ‘Kenotic God and Dynamic Śūnyatā’. I confront the kenosis–śūnyatā theme with Vattimo’s kenosis-based philosophy of religion. For Vattimo, kenosis refers to ‘secularization’: when strong structures such as the essence and the fulfilment of the Christian message (...)
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  20.  40
    The Subject of Weak Thought: There Are Only Interpretations and This Too Is An Interpretation.Sebastian Gurciullo - 2001 - Theory and Event 5 (2).
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  21.  11
    Vattimo’s “WeakThought and Vico’s “New” Science. [REVIEW]Hayden White - 1991 - New Vico Studies 9:61-68.
  22.  9
    Flaneuring with Vattimo: The annotative hermeneutics of weak thought.Mike Grimshaw - 2014 - Critical Research on Religion 2 (3):265-279.
    This article rethinks the future of continental philosophy of religion through a central, annotative reading of Gianni Vattimo’s Not Being God. The reading develops from Agamben on citation and Žižek on the short-circuit into a new reading strategy of annotation as a development of weak thought. It argues for what is termed the flânerie of the weak thought of annotation, rethinking the future of continental philosophy of religion as para-thought. The future envisioned is a future (...)
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  23.  5
    Choosing normativity after the “death of god”. Ethical implications of weak thought.Andrzej Kobyliński - 2020 - Studia Philosophiae Christianae 56 (S2):197-213.
    The article aims to analyse the concept of normativity within the philosophy of weak thought developed by Gianni Vattimo. Weak thought refers to the idea of weakening the existence in the era of metaphysical demise, as well as a challenge to the Cartesian concept of the subject. This philosophical tradition does not entirely abandon moral normativity. Vattimo proposes a weak notion of normativity, i.e. persuasion, without claims of universal applicability. Weak normativity derives from dialogue (...)
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  24. (Post) metaphysics and (post) modernity-on the subject of weak thought.J. Fruchtl - 1990 - Philosophische Rundschau 37 (3):242-250.
  25.  47
    Vattimo’s “WeakThought and Vico’s “New” Science. [REVIEW]Hayden White - 1991 - New Vico Studies 9:61-68.
  26.  23
    Weakness of the Will in Medieval Thought: From Augustine to Buridan : Academic Dissertation.Risto Saarinen - 1994 - New York: Brill.
    This volume examines the medieval understanding of Aristotle's "weakness of the will". The medieval views are outlined on the basis of five major commentaries on Aristotle's _Nicomachean Ethics_ between 1250 and 1350.
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  27. Weakness of will, the background, and chinese thought.Kai-Yee Wong & Chris Fraser - 2008 - In Bo Mou (ed.), Searle’s Philosophy and Chinese Philosophy: Constructive Engagement. Brill Academic Publishers. pp. 313-333.
    This essay applies John Searle’s account of weakness of will to explore the classical Chinese problem of weak-willed action. Searle’s discussion focuses on the shortcomings of the Western classical model of rationality in explaining weakness of will, so he naturally says little about the practical ethical problem of overcoming weak-willed action, the focus of the relevant Chinese texts. Yet his theory of action, specifically his notion of the Background, suggests a compelling approach to the practical issue, one that (...)
     
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  28.  56
    Weakness of will in Renaissance and Reformation thought.Risto Saarinen - 2011 - New York: Oxford University Press.
    In addition to considering the work of a broad range of Renaissance authors (including Petrarch, Donato Acciaiuoli, John Mair, and Francesco Piccolomini), Risto ...
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  29.  79
    Weakness of Will, the Background, and Chinese Thought.Chris Fraser - 2008 - In Searle’s Philosophy and Chinese Philosophy. pp. 313–33.
    This essay applies John Searle’s account of weakness of will to explore the classical Chinese problem of weak-willed action. Searle’s discussion focuses on the shortcomings of the Western classical model of rationality in explaining weakness of will, so he naturally says little about the practical ethical problem of overcoming weak-willed action, the focus of the relevant Chinese texts. Yet his theory of action, specifically his notion of the Background, suggests a compelling approach to the practical issue, one that (...)
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  30.  25
    Simple Thought Experiments that Falsify the Einstein's Weak Equivalence Principle.Jaroslav Hynecek - 2009 - Apeiron: Studies in Infinite Nature 16 (1):82.
  31.  32
    Weakness of the Will in Renaissance and Reformation Thought by Risto Saarinen (review).Andrea A. Robiglio - 2013 - Journal of the History of Philosophy 51 (3):487-488.
  32.  34
    Weakness of the Will in Medieval Thought[REVIEW]Jack Zupko - 1995 - Review of Metaphysics 49 (2):434-435.
    This book sketches the history of medieval discussions of the phenomenon Aristotle calls "akrasia". It aims at refuting the widespread prejudice that there was no medieval problem of akrasia because the Christian and Augustinian conception of the will as an autonomous power makes the idea of an agent knowingly acting against reason unproblematic. On the contrary, the author shows that interest in akrasia spanned the Middle Ages, though the parameters of the debate changed after the Nicomachean Ethics became known in (...)
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  33. Weakness of the Will in Medieval Thought: From Augustine to Buridan. By Risto Saarinen.C. W. Marx - 1998 - The European Legacy 3:144-144.
  34.  31
    Weakness of Will in Renaissance and Reformation Thought.Jörn Müller - 2012 - British Journal for the History of Philosophy 20 (2):427-432.
    British Journal for the History of Philosophy, Volume 20, Issue 2, Page 427-432, March 2012.
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  35. Is weak emergence just in the mind?Mark A. Bedau - 2008 - Minds and Machines 18 (4):443-459.
    Weak emergence is the view that a system’s macro properties can be explained by its micro properties but only in an especially complicated way. This paper explains a version of weak emergence based on the notion of explanatory incompressibility and “crawling the causal web.” Then it examines three reasons why weak emergence might be thought to be just in the mind. The first reason is based on contrasting mere epistemological emergence with a form of ontological emergence (...)
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  36.  28
    Violence, Weak Ontology, and Late-Modernity.Stephen K. White - 2009 - Political Theory 37 (6):808-816.
    This essay responds to the characterization Ted Miller offers (in his December 2008 essay in Political Theory) of the kind of nonfoundationalism I have referred to as "weak ontology," and that Gianni Vattimo frequently calls "weak thought." Miller argues that such a position embodies, first, a philosophy of history in which strong ontologies (e.g., religion) are assessed categorically as passé, and, second, are associated essentially with violence. I show that while these characterizations may be appropriate for Vattimo's (...)
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  37. The revelatory content of weak messianism : the contraction of the theological in the thought of Emmanuel Levinas.Oona Eisenstadt - 2014 - In Ingolf U. Dalferth & Michael Ch Rodgers (eds.), Revelation: Claremont Studies in the Philosophy of Religion, Conference 2012. Tübingen: Mohr Siebeck.
     
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  38.  89
    Habitual Weakness.Kenneth Silver - 2019 - Thought: A Journal of Philosophy 8 (4):270-277.
    The standard case of weakness of will involves a strong temptation leading us to reconsider or act against our judgments. Here, however, I consider cases of what I call ‘habitual weakness', where we resolve to do one thing yet do another not to satisfy any grand desire, but out of habit. After giving several examples, I suggest that habitual weakness has been under-discussed in the literature and explore why. These cases are worth highlighting for their ubiquity, and I show three (...)
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  39. Generics and Weak Necessity.Ravi Thakral - 2018 - Inquiry: An Interdisciplinary Journal of Philosophy:1-28.
    A prevailing thought is that generics have a covert modal operator at logical form. I claim that if this is right, the covert generic modality is a weak necessity modal. In this paper, I pr...
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  40.  10
    The life and thought of Lev Karsavin: "strength made perfect in weakness...".Dominic Rubin - 2013 - New York, NY: Rodopi.
    At last, Russia has begun to speak in a truly original voice." So said Anatoly Vaneev, a Soviet dissident who became Karsavin's disciple in the Siberian gulag where the philosopher spent his last two years. The book traces the unusual trajectory of this inspiring voice: Karsavin started his career as Russia's brightest historian of Catholic mysticism; however, his radical methods - which were far ahead of their time - shocked his conservative colleagues. The shock continued when Karsavin turned to philosophy, (...)
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  41.  45
    Weak and strong directness: reference and thought[REVIEW]Genoveva Marti - 2007 - Philosophy and Phenomenological Research 74 (3):730-737.
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  42. Mereology without weak supplementation.Donald Smith - 2009 - Australasian Journal of Philosophy 87 (3):505 – 511.
    According to the Weak Supplementation Principle (WSP)—a widely received principle of mereology—an object with a proper part, p , has another distinct proper part that doesn't overlap p . In a recent article in this journal, Nikk Effingham and Jon Robson employ WSP in an objection to endurantism. I defend endurantism in a way that bears on mereology in general. First, I argue that denying WSP can be motivated apart from the truth of endurantism. I then go on to (...)
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  43.  15
    Saarinen, Risto., Weakness of Will in Renaissance and Reformation Thought[REVIEW]Daniel Shields - 2013 - Review of Metaphysics 67 (1):187-189.
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  44.  21
    Risto Saarinen, Weakness of the Will in Medieval Thought. From Augustine to Buridan. [REVIEW]Jacques Follon - 1995 - Revue Philosophique De Louvain 93 (4):638-640.
  45.  13
    Review of Risto Saarinen: Weakness of Will in Renaissance and Reformation Thought[REVIEW]Dennis Vanden Auweele - 2012 - Tijdschrift Voor Filosofie 74 (2):341-343.
  46.  42
    The weak subject: Peace and nihilism reconsidered.Wolfgang Sützl - 2003 - Philosophy and Social Criticism 29 (4):407-425.
    Using the notion of subjectivity as a guiding thread, the article explores the implications of European nihilism for the theoretical debate about peace. Most of the continental peace theories have been inspired by schools of thought associated with German Idealism and Marxism and assume a ‘strong subject’ as a precondition for the social construction of peace. However, the recent debates around ‘humanitarian interventions’ suggest that a critique of violence that fails to embrace the weakening of the subject is ineffective. (...)
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  47.  27
    The Strength of Weak Empathy.Stephen Turner - 2012 - Science in Context 25 (3):383-399.
    ArgumentThis paper builds on a neglected philosophical idea,Evidenz. Max Weber used it in his discussion ofVerstehen, as the goal of understanding either action or such things as logic. It was formulated differently by Franz Brentano, but with a novel twist: thatanyonewho understood something would see the thing to be understood as self-evident, not something dependent on inference, argument, or reasoning. The only way one could take something as evident in this sense is by being able to treat other people as (...)
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  48. Thought experiments in ethics.Georg Brun - 2018 - In Michael T. Stuart, Yiftach Fehige & James Robert Brown (eds.), The Routledge Companion to Thought Experiments. London: Routledge. pp. 195–210.
    This chapter suggests a scheme of reconstruction, which explains how scenarios, questions and arguments figure in thought experiments. It then develops a typology of ethical thought experiments according to their function, which can be epistemic, illustrative, rhetorical, heuristic or theory-internal. Epistemic functions of supporting or refuting ethical claims rely on metaethical assumptions, for example, an epistemological background of reflective equilibrium. In this context, thought experiments may involve intuitive as well as explicitly argued judgements; they can be used (...)
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  49. About Oneself: De Se Thought and Communication.Manuel García-Carpintero & Stephan Torre (eds.) - 2016 - Oxford: Oxford University Press.
    Inspired by Castañeda (1966, 1968), Perry (1979) and Lewis (1979) showed that a specific variety of singular thoughts, thoughts about oneself “as oneself” – de se thoughts, as Lewis called them – raise special issues, and they advanced rival accounts. Their suggestive examples raise the problem of de se thought – to wit, how to characterize it so as to give an accurate account of the data, tracing its relations to singular thoughts in general. After rehearsing the main tenets (...)
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  50.  76
    Risto Saarinen, weakness of the will in medieval thought from Augustine to Buridan. E.j. Brill, leiden 1994, V + 207 P. ISBN 90 04 09994 8 (studien und texte zur geistesgeschichte Des mittelalters, XLIV). [REVIEW]Kimberly Georgedes - 1996 - Vivarium 34 (2):275-278.
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