Results for 'cultural dualism'

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  1. Beyond the nature-culture dualism.Yrjö Haila - 2000 - Biology and Philosophy 15 (2):155-175.
    It is commonly accepted that thewestern view of humanity's place in nature isdominated by a dualistic opposition between nature andculture. Historically this has arisen fromexternalization of nature in both productive andcognitive practices; instances of such externalizationhave become generalized. I think the dualism can bedecomposed by identifying dominant elements in eachparticular instantiation and showing that their strictseparation evaporates under close scrutiny. The philosophical challenge this perspective presents isto substitute concrete socioecological analysis forfoundational metaphysics. A review of majorinterpretations of the history (...)
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  2.  9
    Against economy–culture dualism: an argument from raced economies.Jessica Kaplan - 2021 - Feminist Theory 22 (3):381-403.
    In this article, I argue that a mistaken economy–culture dualism underlies the pitting of identity politics against class. I propose we be ‘non-dualists’ instead, viewing economic distributions and cultural representations as importantly co-constitutive, since this non-dualism lets us best theorise the intersections of injustices like class and race. I argue that the most sophisticated dualist attempt to transcend class versus identity debates – Nancy Fraser’s ‘perspectival dualism’ – inadvertently instantiates ‘methodological whiteness’ and struggles to illuminate the (...)
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  3.  85
    Beyond the nature–culture dualism: The ecology of earth-homeland.Kerry H. Whiteside - 2004 - World Futures 60 (5 & 6):357 – 369.
    Morin's thoughts on environmental destruction flow from the perspective of a metatheorist of political ecology. His early writings emphasize the interaction of nature and culture; his "acentric" interpretations of systems theory challenge ecological theorists who overemphasize centralized programming as a remedy for destructive patterns of subsystem interaction. Morin also criticizes defenders of "sustainable development" who fail to see system-renewing potential in cultural diversity. As an environmental metatheorist, he offers not rules for a new green ethic, but a way of (...)
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  4.  38
    Introduction: Beyond nature/culture dualism: Let's try co-evolution instead of "control".Ronnie Zoe Hawkins - 2006 - Ethics and the Environment 11 (2):1-11.
    In lieu of an abstract, here is a brief excerpt of the content:Introduction:Beyond Nature/Culture Dualism: Let's Try Co-Evolution Instead of "Control"Ronnie Hawkins (bio)In the original call for papers for this special issue, nature/culture dualism was characterized as a way of thinking that holds human culture and nonhuman nature to be radically different ontological spheres, hyperseparated and oppositional, or, as Val Plumwood maintains in her essay, an orientation that assumes "separate casts of characters in separate dramas." In the human (...)
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  5.  54
    Beyond culture?: Nature/culture dualism and the Christian otherworldly.Anne F. Elvey - 2006 - Ethics and the Environment 11 (2):63-84.
    : As Val Plumwood argues, the Christian otherworldly is ecologically problematic. In relation to time, space, being and agency, this article considers the tendency to dualism in Christian appeals to the otherworldly. In the context of Plumwood's critique of nature-skepticism, I ask whether we should also critique an otherworldly skepticism. I then set out five possibilities for understanding the Christian otherworldly in relation to nature and culture. I argue that the otherworldly can be understood not only as a problematic (...)
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  6.  43
    Identification through orangutans: Destabilizing the nature/culture dualism.Stacey K. Sowards - 2006 - Ethics and the Environment 11 (2):45-61.
    : The nature/culture dualism has long been criticized for constructing social beliefs, attitudes, and behaviors that fail to respect and value the natural world. One possible way to bridge the divide between the human and non-human worlds is the process of identification. Orangutans, an endangered species found in Indonesia and Malaysia, enable individuals to bridge, connect, and identify with a seemingly separate natural world. Through identification with orangutans, humans come to reevaluate their own perspectives and dichotomous ways of thinking (...)
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  7. Healing the wounds: Feminism, ecology, and nature/culture dualism.Ynestra King - 1989 - In Alison M. Jaggar & Susan Bordo (eds.), Gender/body/knowledge: feminist reconstructions of being and knowing. New Brunswick, N.J.: Rutgers University Press. pp. 115--141.
  8.  27
    Alienation and Freedom: Rousseau and Transcending Nature/culture Dualism.Mira Morgenstern - 2016 - In Yves Charles Zarka & Anne Deneys-Tunney (eds.), Rousseau Between Nature and Culture: Philosophy, Literature, and Politics. Boston: De Gruyter. pp. 119-136.
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  9.  68
    Intuitive Dualism and Afterlife Beliefs: A Cross‐Cultural Study.H. Clark Barrett, Alexander Bolyanatz, Tanya Broesch, Emma Cohen, Peggy Froerer, Martin Kanovsky, Mariah G. Schug & Stephen Laurence - 2021 - Cognitive Science 45 (6):e12992.
    It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies (...)
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  10. Cartesian dualism and the study of cultural artefacts.Terence Rajivan Edward - 2015 - E-Logos Electronic Journal for Philosophy 22 (2):12-18.
    This paper evaluates an argument according to which many anthropologists commit themselves to Cartesian dualism, when they talk about meanings. This kind of dualism, it is argued, makes it impossible for anthropologists to adequately attend to material artefacts. The argument is very original, but it is also vulnerable to a range of objections.
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  11.  52
    The light and the dark: a cultural history of dualism.Petrus Franciscus Maria Fontaine - 1986 - Amsterdam: J.C. Gieben.
    v. 1. Dualism in the Archaic and Early Classical periods of Greek history -- v. 2. Dualism in the political and social history of Greece in the fifth and fourth century B.C. -- v. 3. Dualism in Greek literature and philosophy in the fifth and fourth centuries B.C. -- v. 4. Dualism in the ancient Middle East -- v. 5. A cultural history of Dualism -- v. 6. Dualism in the Hellenistic world -- (...)
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  12.  32
    Constructing Critical Bioethics by Deconstructing Culture/nature Dualism.Richard Twine - 2004 - Medicine, Health Care and Philosophy 8 (3):285-295.
    This paper seeks to respond to some of the recent criticisms directed toward bioethics by offering a contribution to a “critical bioethics”. Here this concept is principally defined in terms of the three features of interdisciplinarity, self-reflexivity and the avoidance of uncritical complicity. In a partial reclamation of the ideas of V.R. Potter, it is argued that a critical bioethics requires a meaningful challenge to culture/nature dualism, expressed in bioethics as the distinction between medical ethics and ecological ethics. Such (...)
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  13.  16
    Magnetic field effects and dualistic theory of metallic conduction in Italy : cultural heritage, creativity, epistemological beliefs, and national scientific community. [REVIEW]Silvana Galdabini & Giuseppe Giuliani - 1991 - Annals of Science 48 (1):21-37.
    The development of researches on thermo- and galvanomagnetic effects in Italy between 1911 and 1926 has been studied by taking into account several factors: a partial isolation of the Italian physics community; its delay in adopting the microscopic and statistical approach to the conduction properties of metals; a choice of a dualistic theory of conduction in a context of a predominance of theories in which the only mobile carrier was the electron; and an epistemological stand that considered the theory-experiment relation (...)
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  14.  88
    Pushing dualism to an extreme: On the philosophical impetus of a new materialism.Rick Dolphijn & Iris Tuin - 2011 - Continental Philosophy Review 44 (4):383-400.
    This article discusses the way in which a group of contemporary cultural theorists in whose work we see a “new materialism” (a term coined by Braidotti and DeLanda) at work constitutes a philosophy of difference by traversing the dualisms that form the backbone of modernist thought. Continuing the ideas of Lyotard and Deleuze they have set themselves to a rewriting of all possible forms of emancipation that are to be found. This rewriting exercise involves a movement in thought that, (...)
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  15.  42
    Dualism Revisited: Body vs. Mind vs. Soul.Rebekah Richert & Paul Harris - 2008 - Journal of Cognition and Culture 8 (1-2):99-115.
    A large, diverse sample of adults was interviewed about their conception of the ontological and functional properties of the mind as compared to the soul. The existence of the mind was generally tied to the human lifecycle of conception, birth, growth and death, and was primarily associated with cognitive as opposed to spiritual functions. In contrast, the existence of the soul was less systematically tied to the lifecycle and frequently associated with spiritual as opposed to cognitive functions. Participants were also (...)
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  16.  6
    Kua wen hua mei xue: chao yue Zhong xi er yuan lun mo shi = Cross-Cultural Aesthetics: Beyond the Model of Sino-Western Dualism.Qingben Li - 2011 - Changchun Shi: Changchun chu ban she.
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  17. Piercing the smoke screen: Dualism, free will, and Christianity.Samuel Murray, Elise Dykhuis & Thomas Nadelhoffer - forthcoming - Journal of Cognition and Culture.
    Research on the folk psychology of free will suggests that people believe free will is incompatible with determinism and that human decision-making cannot be exhaustively characterized by physical processes. Some suggest that certain elements of Western cultural history, especially Christianity, have helped to entrench these beliefs in the folk conceptual economy. Thus, on the basis of this explanation, one should expect to find three things: (1) a significant correlation between belief in dualism and belief in free will, (2) (...)
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  18.  56
    Pushing dualism to an extreme: On the philosophical impetus of a new materialism.Rick Dolphijn & Iris van der Tuin - 2011 - Continental Philosophy Review 44 (4):383-400.
    This article discusses the way in which a group of contemporary cultural theorists in whose work we see a “new materialism” (a term coined by Braidotti and DeLanda) at work constitutes a philosophy of difference by traversing the dualisms that form the backbone of modernist thought. Continuing the ideas of Lyotard and Deleuze they have set themselves to a rewriting of all possible forms of emancipation that are to be found. This rewriting exercise involves a movement in thought that, (...)
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  19.  50
    P. F. M. Fontaine: The Light and the Dark: a Cultural History of Dualism, Vol. 1: Dualism in the Archaic and Early Classical Periods of Greek History. Pp. xvi + 293. Amsterdam: J. C. Gieben, 1986. Paper, fl. 55.R. W. Jordan - 1988 - The Classical Review 38 (02):424-.
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  20. Non-dualistic Sex. Josef Mitterer's Non-dualistic Philosophy in the Light of Judith Butler's (De)Constructivist Feminism.M. G. Weiss - 2013 - Constructivist Foundations 8 (2):183-189.
    Context: Josef Mitterer has become known for criticizing the main exponents of analytic and constructivist philosophy for their blind adoption of a dualistic epistemology based on an alleged ontological difference between world and words. Judith Butler, who has developed an influential model of (de)constructivist feminism and has been labeled a linguistic constructivist, has been criticized for sustaining exactly what, according to Mitterer, most modern philosophy fails to acknowledge: namely that there is no ontological difference between objective facts beyond language and (...)
     
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  21.  5
    Rethinking relation-substance dualism: submutances and the body.Aurélie Névot - 2023 - New York, NY: Routledge.
    This book analyses anthropological debates on "relationism" (referring to methodological and theoretical issues) and sets out to reconsider these discussions with regards to the notion of "substance" (generally associated with the body). Reflecting on the philosophical origins and implications of these two concepts, the author aims to bring them to the heart of contemporary anthropological discourse and addresses the erasure (or blurring) of "substance" in favour of "relation." The argument put forward is that the conceptual pairing of "substance-relation" should be (...)
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  22.  12
    Religious Dualism and the Problem of Dual Religious Identity.Jonathan A. Seitz - 2015 - Buddhist-Christian Studies 35:49-55.
    In lieu of an abstract, here is a brief excerpt of the content:Religious Dualism and the Problem of Dual Religious IdentityJonathan A. SeitzThe word “dualism” is used in many senses. It can refer to the separation of mind and body in classical Western philosophy or to the separation of divine and human in some religious traditions, but religious dualism is also used in the social sciences to describe how two religious systems may relate to each other. Personally, (...)
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  23.  49
    Dualism and Renaissance: Sources for a Modern Representation of the Body.David Le Breton & R. Scott Walker - 1988 - Diogenes 36 (142):47-69.
    Representations of the body depend on a social framework, a vision of the world and a definition of the person. The body is a symbolic construction and not a reality in its own right. A priori, its characterization seems to be self-evident, but ultimately nothing is less comprehensible. Far from being unanimously accepted by human societies, making the body stand out as a reality in some way distinct from man seems an uneasy effort, contradictory between one time and place and (...)
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  24. Cross-Cultural Similarities and Differences in Person-Body Reasoning: Experimental Evidence From the United Kingdom and Brazilian Amazon.Emma Cohen, Emily Burdett, Nicola Knight & Justin Barrett - 2011 - Cognitive Science 35 (7):1282-1304.
    We report the results of a cross-cultural investigation of person-body reasoning in the United Kingdom and northern Brazilian Amazon (Marajó Island). The study provides evidence that directly bears upon divergent theoretical claims in cognitive psychology and anthropology, respectively, on the cognitive origins and cross-cultural incidence of mind-body dualism. In a novel reasoning task, we found that participants across the two sample populations parsed a wide range of capacities similarly in terms of the capacities’ perceived anchoring to bodily (...)
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  25. Beyond Dualism: A Review of Mind and Body in Early China. [REVIEW]James Daryl Sellmann - 2019 - Journal of World Philosophies 4 (2):166-172.
    This book rightly argues for greater inclusion of the natural and social sciences in the humanities, especially philosophy. The author draws from psychology, especially folk psychology, to show that a basic trait of universal human cognition contains a form of weak dualism. It is a dualism based on the embodied awareness that one’s own thoughts are different from external objects, which generates the belief in a mind/body dualism. The book offers a great deal of evidence that the (...)
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  26. A proposal for a dualistic ontology of art.Simon Fokt - 2013 - Sztuka I Filozofia (Art and Philosophy) (42):29-47.
    While pluralism in ontology of art improves on various monistic views, through its eclectic approach it lost a lot of their simplicity, parsimony, unity and intuitiveness. The dualistic theory presented in this paper offers an alternative – it shares the advantages of the monistic views while retaining the wide scope of pluralism, and thus should be preferred for methodological reasons. On this view all artworks are at the same time abstract universals which are called recipes, and particular physical objects – (...)
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  27.  17
    Piercing the Smoke Screen: Dualism, Free Will, and Christianity.Samuel Murray, Elise Murray & Thomas Nadelhoffer - 2021 - Journal of Cognition and Culture 21 (1-2):94-111.
    Research on the folk psychology of free will suggests that people believe free will is incompatible with determinism and that human decision-making cannot be exhaustively characterized by physical processes. Some suggest that certain elements of Western cultural history, especially Christianity, have helped to entrench these beliefs in the folk conceptual economy. Thus, on the basis of this explanation, one should expect to find three things: a significant correlation between belief in dualism and belief in free will, that people (...)
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  28.  21
    Cultural System vs. Pan‐cultural Dimensions: Philosophical Reflection on Approaches for Indigenous Psychology.Kwang-Kuo Hwang - 2015 - Journal for the Theory of Social Behaviour 45 (1):2-25.
    The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground (...)
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  29.  63
    Ecological Nature: A Non-Dualistic Concept for Rethinking Humankind's Place in the World.Antoine C. Dussault - 2016 - Ethics and the Environment 21 (1):1-37.
    In a series of papers, J. Baird Callicott criticizes the wilderness concept of nature and the associated approach to environmentalism which focuses on the preservation of areas of land free of human intervention. As he notes, this concept rests on a human/nature dualism which defines the natural in opposition to the cultural and the artefactual, and thus in principle places humans outside the natural realm. This makes it conceptually impossible for humans to intervene in nature without denaturing it. (...)
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  30.  10
    Beyond Mind– Body Dualism: Pluralistic Concepts of the Soul in Mongolian Shamanistic Traditions.Ede Frecska, Ágnes Birtalan & Michael Winkelman - 2023 - Journal of Consciousness Studies 30 (5):177-190.
    Soul belief is a universal of human culture and belief in multiple souls is common, especially in pre-modern traditions. This essay illustrates how a three-folded structure appears in the soul concepts of Mongolian shamanistic traditions. The reported accounts of the three souls among various Mongolian ethnic groups are somewhat divergent — especially in their consciousness-related attributes — which may reflect the cultural bias of data collectors, inconsistencies between data providers, and the evolution of these concepts due to historical events, (...)
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  31.  9
    Cultural sustainability and the nature-culture interface: livelihoods, policies, and methodologies.Inger J. Birkeland (ed.) - 2018 - New York: Routledge, Taylor & Francis Group, earthscan from Routledge.
    As contemporary socio-ecological challenges such as climate change and biodiversity preservation have become more important, the three pillars concept has increasingly been used in planning and policy circles as a framework for analysis and action. However, the issue of how culture influences sustainability is still an underexplored theme. Understanding how culture can act as a resource to promote sustainability, rather than a barrier, is the key to the development of cultural sustainability. This book explores the interfaces between nature and (...)
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  32.  49
    The Light and the Dark, a Cultural History of Dualism, Vol. VI: Dualism in the Hellenistic World. [REVIEW]G. B. Kerferd - 1993 - The Classical Review 43 (2):442-443.
  33.  23
    P. F. M. Fontaine: The Light and the Dark: a Cultural History of Dualism, Vol. 1: Dualism in the Archaic and Early Classical Periods of Greek History. Pp. xvi + 293. Amsterdam: J. C. Gieben, 1986. Paper, fl. 55. [REVIEW]R. W. Jordan - 1988 - The Classical Review 38 (2):424-424.
  34.  6
    The Cultural- Ecological Reading on the 'Conatus'․ 'Body'․ 'Flesh'․ 'Egg' - Focused on Spinoza's ‘Conatus’ -. 성회경 - 2018 - Journal of the Daedong Philosophical Association 85:21-40.
    Spinoza has three names. Bento built by Portuguese Jewish parents, Baruch called by friends of Jewish community, and Benetictus named himself after being expelled from a 24-year-old Jewish church. Although he lived a short life, he was as diverse as the three names. He lived with various identities as a minority Jew. He lived as minority among the minorities. His life as a minority is intermingled with his Ethica line. This article is a cultural-ecological reading of his life and (...)
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  35.  15
    The Two Sides of Being: A Reassessment of Psycho-physical Dualism.Uwe Meixner - 2004 - Mentis.
    This book is intended as a comprehensive defense of psycho-physical dualism. It gives answers to the question of what dualism may consist in, and inquires into the broadly cultural motivation behind accepting dualism or its opponent physicalism. Arguments for dualism, among them strengthened versions of the famous classical arguments, are presented and defended against objections. Moreover, the various general objections to dualism are criticized in detail, for example, the allegation that dualism is of (...)
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  36. Beyond Dualism: On S. J. Schmidt's Attempt to Rewrite Constructivism. Review of: Siegfried J. Schmidt (2007) Pour une réécriture du constructivisme. [REVIEW]C. A. Knoop - 2007 - Constructivist Foundations 3 (1):55-55.
    For several years now, Siegfried J. Schmidt’s work has provided an important complement to the field, as it bases constructivism in a philosophical and socio-cultural context. With his new book, he develops this approach, striving to overcome simplistic models that fail to specify how human constructions come into being, to challenge traditional dualistic models, and to show how social systems emerge and function… The book provides an important, prolific and strong case for constructivism as a theory of communication.
     
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  37. Beyond Objectiveness: Non-dualism and Fiction.M. Cyzman - 2013 - Constructivist Foundations 8 (2):173-182.
    Context: Traditional research on the fiction/non-fiction distinction is the fruit of an essentialist methodology in which the procedures of ontologizing and textualizing are assumed as obligatory. Ontologizing and textualizing form the basic discursive technique, in which analyses are focused on the object as the semantic centre. Theory of literary fiction – deeply rooted in Alexius Meinong’s theory of non-existent objects – is object-orientated and, as a result, is always ontologically involved/engaged. Problem: The re-description of the fundamental literary problems as a (...)
     
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  38. Descartes' Mistake: How Afterlife Beliefs Challenge the Assumption that Humans are Intuitive Cartesian Substance Dualists.K. Mitch Hodge - 2008 - Journal of Cognition and Culture 8 (3-4):387-415.
    This article presents arguments and evidence that run counter to the widespread assumption among scholars that humans are intuitive Cartesian substance dualists. With regard to afterlife beliefs, the hypothesis of Cartesian substance dualism as the intuitive folk position fails to have the explanatory power with which its proponents endow it. It is argued that the embedded corollary assumptions of the intuitive Cartesian substance dualist position (that the mind and body are diff erent substances, that the mind and soul are (...)
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  39.  25
    Being otherwise: On the possibility of a non-dualistic approach in feminist phenomenology.Marzena Adamiak - 2022 - Technoetic Arts 20 (1):11-25.
    This article reflects on the current philosophical tendency to construct non-dualistic subjectivity models in response to the criticism of the traditional authoritarian human subject. Following thinkers such as Emmanuel Lévinas, Michel Foucault or Jacques Derrida, the literature has largely identified traditional metaphysics based on dualistic hierarchies as the major source of violence. Perceiving phenomenology as a method that focuses on the concepts of the lived experience and situatedness, I combine this approach with the feminist calls for dismantling the hierarchical relationship (...)
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  40. Epistemic dualism.Gunther Stent - 2004 - In Christina E. Erneling (ed.), The Mind As a Scientific Object: Between Brain and Culture. Oxford University Press.
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  41.  27
    Tough times for dualists.Merlin Donald - 1995 - Behavioral and Brain Sciences 18 (2):342-343.
    Images of mindmarks a new era in human cognitive neuroscience. Despite the difficult conceptual problems associated with using group-averaged data and paired subtractions, human PET images converge well with existing data from other areas of cognitive neuroscience while opening up new theoretical and experimental possibilities. However, greater attention to individual differences might prove necessary in the study of culturally driven adaptations such as literacy.
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  42.  9
    Cultural Ontology of the Self in Pain.Siby K. George & P. G. Jung (eds.) - 2016 - New Delhi: Imprint: Springer.
    The mainstream approach to the understanding of pain continues to be governed by the biomedical paradigm and the dualistic Cartesian ontology. This Volume brings together essays of scholars of literature, philosophy and history on the many enigmatic shades of pain-experience, mostly from an anti-Cartesian perspective of cultural ontology by scholars of literature, philosophy and history. A section of the essays is devoted to the socio-political dimensions of pain in the Indian context. The book offers a critical perspective on the (...)
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  43. Overturning Soul-Body Dualism in Plato's Timaeus.Monica Vilhauer - 2022 - In Jessica Elbert Decker, Danielle A. Layne & Monica Vilhauer (eds.), Otherwise than the binary: new feminist readings in ancient philosophy and culture. Albany: SUNY Press. pp. 185-210.
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  44.  40
    Evolution, culture, and sin: Responding to Philip Hefner's proposal.Langdon Gilkey - 1995 - Zygon 30 (2):293-308.
    In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self‐sacrificing altruism. While Hefner's (...)
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  45. HENRI BERGSON AND THE MIND BODY PROBLEM: OVERCOMING CARTESIAN DUALISM.Arran Gare - 2020 - Cosmos and History 16 (2):165-181.
    There are few philosophers who have been so influential in their own lifetimes and had so much influence, only to be subsequently ignored, as Henri Bergson (1859-1941). When in April 1922, Bergson debated Einstein on the nature of time, it was Bergson who was far better known and respected. Now Einstein’s achievements are known to everyone, but very few people outside philosophy departments have even heard of Bergson. Following Friedrich Schelling and those he influenced, Bergson targeted the Cartesian dualism (...)
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  46.  3
    Evolution, Culture, and Sin: Responding to Philip Hefner's Proposal.Langdon Gilkey - 1995 - Zygon 30 (2):293-308.
    In his recent book, The Human Factor, Philip Hefner proposes to deepen theological understanding of the natural world and the place of humans within it. He describes humans as products of converging streams of genes and culture, and as possessors of freedom that requires them to be “created cocreators.” In accordance with the requirements of “the way things really are” (God), humans are to become divine agents in enlarging the realm of freedom in the world through self‐sacrificing altruism. While Hefner's (...)
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  47. Chalmers's Naturalistic Dualism: The Irrelevance of the Mind-Body Problem to the Scientific Study of Consciousness.Don Ross - 2004 - In Christina E. Erneling (ed.), The Mind As a Scientific Object: Between Brain and Culture. Oxford University Press. pp. 165-175.
  48. Culture, world view and religion.B. J. Van der Walt - 2001 - Philosophia Reformata 66 (1):23-38.
    Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past and a far-away future . It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. Because Reformational (...)
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  49.  74
    Ecofeminism and Nonhumans: Continuity, Difference, Dualism, and Domination.Ronnie Zoe Hawkins - 1998 - Hypatia 13 (1):158 - 197.
    The dualistic structures permeating western culture emphasize radical discontinuity between humans and nonhumans, but receptive attention to nonhuman others discloses both continuity and difference prevailing between other forms of life and our own. Recognizing that agency and subjectivity abound within nature alerts us to our potential for dominating and oppressing nonhuman others, as individuals and as groups. Reciprocally, seeing ourselves as biological beings may facilitate reconstructing our social reality to undo such destructive relationships.
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    The Bacchantic Feast as a Dualism.Simona Chiodo - 2018 - RAPHISA REVISTA DE ANTROPOLOGÍA Y FILOSOFÍA DE LO SAGRADO 2 (2).
    The bacchantic feast, especially as it is described in Euripides’s Bacchae, is a powerful example of what may be thought of as the most essential cornerstone of Wes- tern culture: the dualism between the dimension of reality (represented by Pentheus) and the dimension of ideality (represented by the bacchantic feast). In particular, why must the former die after having seen the latter? That is, why the dimension of idea- lity (as well as the dimension of the sacred) can be (...)
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