Results for 'magic'

979 found
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  1.  25
    Clever bookies and coherent beliefs, David Christensen.Could This Be Magic & Michael Jubien - 1991 - Philosophy 66 (256):897-898.
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  2.  20
    Current periodical articles 195.Magical Antirealism - 1998 - Australasian Journal of Philosophy 76 (2).
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  3. Bioetika u Srbiji kao perspektiva u međunarodnim okvirima: genetika i bioetika.Dragoslav Marinković & Zvonko Magić - 2012 - Filozofija I Društvo 23 (4):80-86.
     
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  4. Bioetika kod nas i u svetu: zbornik radova sa naučnog skupa održanog u SANU 20. oktobra 2006.Dragoslav Marinković, Zvonko Magić & Kosana Konstantinov (eds.) - 2006 - Beograd: Unija bioloških naučnih društava Jugoslavije, Društvo genetičara Srbije.
     
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  5.  84
    Intuitive Feelings of Warmth and Confidence in Insight and Noninsight Problem Solving of Magic Tricks.Mikael R. Hedne, Elisabeth Norman & Janet Metcalfe - 2016 - Frontiers in Psychology 7.
  6.  22
    Magic in Western Culture: From Antiquity to the Enlightenment.Brian P. Copenhaver - 2015 - Cambridge University Press.
    The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, (...)
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  7.  17
    Magic, Memory and Natural Philosophy in the Sixteenth and Seventeenth Centuries.Stephen Clucas - 2011 - Ashgate/Variorum.
    These articles address the complex interactions between religion, natural philosophy and magic in sixteenth- and seventeenth-century Europe. The essays on the Elizabethan mathematician John Dee show that his angelic conversations owed a significant debt to medieval magical traditions and how Dee's attempts to communicate with spirits were used to serve specific religious agendas in the mid-seventeenth century. The essays devoted to Giordano Bruno offer a reappraisal of the magical orientation of the Italian philosopher's mnemotechnical and Lullist writings of the (...)
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  8.  44
    Eliza! A reckoning with Cartesian magic.Karamjit S. Gill - 2024 - AI and Society 39 (1):1-3.
  9. Explanation in personality psychology: “Verbal magic” and the five-factor model.Simon Boag - 2011 - Philosophical Psychology 24 (2):223-243.
    Scientific psychology involves both identifying and classifying phenomena of interest (description) and revealing the causes and mechanisms that contribute towards these phenomena arising (explanation). Within personality psychology, some propose that aspects of behavior and cognition can be explained with reference to personality traits. However, certain conceptual and logical issues cast doubt upon the adequacy of traits as coherent explanatory constructs. This paper discusses ?explanation? in psychology and the problems of circularity and reification. An analysis of relations and intrinsic properties is (...)
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  10.  7
    Magic and Memory in Giordano Bruno: The Art of a Heroic Spirit.Manuel Mertens - 2018 - Boston: Brill.
    Manuel Mertens guides the reader through Bruno’s mnemonic palaces, and shows how these fascinating intellectual constructions of the famous heretic philosopher can be called magical.
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  11. Magic words: How language augments human computation.Andy Clark - 1998 - In Peter Carruthers & Jill Boucher (eds.), Language and Thought: Interdisciplinary Themes. New York: Cambridge University Press. pp. 162-183.
    Of course, words aren’t magic. Neither are sextants, compasses, maps, slide rules and all the other paraphenelia which have accreted around the basic biological brains of homo sapiens. In the case of these other tools and props, however, it is transparently clear that they function so as to either carry out or to facilitate computational operations important to various human projects. The slide rule transforms complex mathematical problems (ones that would baffle or tax the unaided subject) into simple tasks (...)
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  12.  43
    Simulated thought insertion: Influencing the sense of agency using deception and magic.Jay A. Olson, Mathieu Landry, Krystèle Appourchaux & Amir Raz - 2016 - Consciousness and Cognition 43:11-26.
  13. The Fragmentation of Renaissance Occultism and the Decline of Magic.John Henry - 2008 - History of Science 46 (1):1-48.
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  14. Magic: The Art of the Impossible.Jason Leddington - 2017 - In David Goldblatt & Stephanie Patridge (eds.), Aesthetics: A Reader in Philosophy of the Arts. New York: Routledge. pp. 373-379.
    An introduction to the philosophical study of theatrical magic.
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  15.  6
    Magic: une métaphysique du lien.Laurent De Sutter - 2015 - Paris: PUF, Presses universitaires de France.
    Magic est de ces livres étonnants, bouleversant tout ce que nous croyions savoir sur un sujet. A partir d'une interrogation sur l'apparition du concept de "lien social" chez Rousseau ou Durkheim, Laurent de Sutter propose une surprenante remise en cause du consensus régnant autour de l'idée de lien. Plutôt que de poursuivre l'investigation du côté de la sociologie, il suggère, pour comprendre ce qui nous lie, de regarder du côté d'un droit qui aurait retrouvé celle qui lui a toujours (...)
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  16.  41
    Usage-based linguistics and the magic number four.Clarence Green - 2017 - Cognitive Linguistics 28 (2):209-237.
    Journal Name: Cognitive Linguistics Issue: Ahead of print.
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  17.  36
    Priming psychic and conjuring abilities of a magic demonstration influences event interpretation and random number generation biases.Christine Mohr, Nikolaos Koutrakis & Gustav Kuhn - 2014 - Frontiers in Psychology 5.
  18. How things (actor-net) work: Classification, magic and the ubiquity of standards.Geoffrey C. Bowker & Susan Leigh Star - 1996 - Philosophia: tidsskrift for filosofi 25 (3-4):195-220.
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  19.  58
    Black magic and respecting persons—Some perplexities.Saul Smilansky & Juha Räikkä - 2020 - Ratio 33 (3):173-183.
    Black magic (henceforth BM) is acting in an attempt to harm human beings through supernatural means. Examples include the employment of spells, the use of special curses, the burning of objects related to the purported victim, and the use of pins with voodoo dolls. For the sake of simplicity, we shall focus on attempts to kill through BM. The moral attitude towards BM has not been, as far as we know, significantly discussed in contemporary analytic philosophy. Yet the topic (...)
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  20. (1 other version)Everyday magical powers: The role of apparent mental causation in the overestimation of personal influence.E. Pronin, Daniel M. Wegner, K. McCarthy & S. Rodriguez - 2006 - Journal of Personality and Social Psychology 91:218-231.
    These studies examined whether having thoughts related to an event before it occurs leads people to infer that they caused the event— even when such causation might otherwise seem magical. In Study 1, people perceived that they had harmed another person via a voodoo hex. These perceptions were more likely among those who had first been induced to harbor evil thoughts about their victim. In Study 2, spectators of a peer’s basketball-shooting performance were more likely to perceive that they had (...)
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  21.  22
    Beyond Magic and Myth with Mircea Eliade and Moshe Idel.Ariana Guga - 2014 - Journal for the Study of Religions and Ideologies 13 (38):229-244.
    Review of Moshe Idel, Mircea Eliade. De la magie la mit (Mircea Eliade. From Magic to Myth), translation by Maria‑Magdalena Anghelescu (Iași: Polirom, 2014).
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  22.  39
    The faults of formalism and the magic of markets.Daniel M. Hausman - 1998 - Critical Review: A Journal of Politics and Society 12 (1-2):127-138.
    Abstract Contrary to Peter J. Boettke's essay, ?What Went Wrong with Economics??, there is no connection between ?formalism? and the alleged inability of mainstream economists to regard theoretical models as anything other than either depictions of real market economies or bases for criticizing market economies and justifying government intervention. Although Boettke's criticisms of the excesses of formalism are justified, Austrian economists such as Boettke need to justify their view that government interventions into economic affairs are inevitably harmful.
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  23.  52
    The Re-Enchantment of the World: Secular Magic in a Rational Age.Joshua Landy & Michael T. Saler (eds.) - 2009 - Stanford, CA: Stanford University Press.
    The Re-Enchantment of the World is an interdisciplinary volume that challenges the long-prevailing view of modernity as "disenchanted." There is of course something to the widespread idea, so memorably put into words by Max Weber, that modernity is characterized by the "progressive disenchantment of the world." Yet what is less often recognized is the fact that a powerful counter-tendency runs alongside this one, an overwhelming urge to fill the vacuum left by departed convictions, and to do so without invoking superseded (...)
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  24.  28
    Magic Performances – When Explained in Psychic Terms by University Students.Lise Lesaffre, Gustav Kuhn, Ahmad Abu-Akel, Déborah Rochat & Christine Mohr - 2018 - Frontiers in Psychology 9:346626.
    Paranormal beliefs (PBs), such as the belief in the soul, or in extrasensory perception, are common in the general population. While there is information regarding what these beliefs correlate with (e.g., cognitive biases, personality styles), there is little information regarding the causal direction between these beliefs and their correlates. To investigate the formation of beliefs, we use an experimental design, in which PBs and belief-associated cognitive biases are assessed before and after a central event: a magic performance (see also (...)
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  25.  41
    Exploiting failures in metacognition through magic: Visual awareness as a source of visual metacognition bias.Jeniffer Ortega, Patricia Montañes, Anthony Barnhart & Gustav Kuhn - 2018 - Consciousness and Cognition 65 (C):152-168.
  26.  59
    Reasonable magic and the nature of alchemy: Jewish reflections on human embryonic stem cell research.Laurie Zoloth - 2002 - Kennedy Institute of Ethics Journal 12 (1):65-93.
    : The controversy about research on human embryonic stem cells both divides and defines us, raising fundamental ethical and religious questions about the nature of the self and the limits of science. This article uses Jewish sources to articulate fundamental concerns about the forbiddenness of knowledge in general and of knowledge thought of as magical creation. Alchemy, and the turning of elements into gold and into substances for longevity, and magic used for the creation of living beings was at (...)
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  27.  17
    1. Two Aspects of the Orphic Papyrological Tradition: PGurob 1 and the Greek Magic Rolls.Alberto Bernabé & Ana I. Jiménez San Cristóbal - 2019 - In Christian Vassallo (ed.), Presocratics and Papyrological Tradition: A Philosophical Reappraisal of the Sources. Proceedings of the International Workshop Held at the University of Trier. Berlin: De Gruyter. pp. 17-44.
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  28.  27
    (1 other version)From magic to African experimental science: Toward a new paradigm.Christian C. Emedolu - 2015 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 4 (2):68-88.
    This paper assumes that there is a distinction between empirical and non-empirical science. It also assumes that empirical science has two complementary parts, namely, theorization and experimentation. The paper focuses strictly on the experimental aspect of science. It is a call for reformation in African experimental science. Following a deep historical understanding of the revolution that brought about experimental philosophy this paper admits that magic was the mother, not just the “bastard sister” of empirical science. It uncovers the fact (...)
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  29.  42
    Problems with the mapping of magic tricks.Peter Lamont - 2015 - Frontiers in Psychology 6.
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  30. Magic, Alief and Make-Believe.Dan Cavedon-Taylor - forthcoming - Journal of Aesthetics and Art Criticism.
    Leddington (2016) remains the leading contemporary philosophical account of magic, one that has been relatively unchallenged. In this discussion piece, I have three aims; namely, to (i) criticise Leddington’s attempt to explain the experience of magic in terms of belief-discordant alief; (ii) explore the possibility that much, if not all, of the experience of magic can be explained by mundane belief-discordant perception; and (iii) argue that make-believe is crucial to successful performances of magic in ways Leddington (...)
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  31. Horus on the crocodiles: a juncture of religion and magic in late dynastic Egypt.Robert K. Ritner - 1989 - In James P. Allen (ed.), Religion and philosophy in ancient Egypt. New Haven, Conn.: Yale Egyptological Seminar, Dept. of Near Eastern Languages and Civilizations, the Graduate School, Yale University. pp. 103--16.
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  32. Varieties of wonder: John Wilkins' Mathematical Magic and the perpetuity of invention.Maarten Van Dyck & Koen Vermeir - 2014 - Historia Mathematica 41 (4):463-489.
    Akin to the mathematical recreations, John Wilkins' Mathematicall Magick (1648) elaborates the pleasant, useful and wondrous part of practical mathematics, dealing in particular with its material culture of machines and instruments. We contextualize the Mathematicall Magick by studying its institutional setting and its place within changing conceptions of art, nature, religion and mathematics. We devote special attention to the way Wilkins inscribes mechanical innovations within a discourse of wonder. Instead of treating ‘wonder’ as a monolithic category, we present a typology, (...)
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  33. On Lewis against magic: a study of method in metaphysics.A. R. J. Fisher - 2018 - Synthese 195 (5):2335-2353.
    David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds. The literature contains several reconstructions of Lewis’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis’ critique is based on broader methodological considerations. I argue that a closer look at his methodology (...)
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  34.  9
    Seven brief lessons on magic.Paul G. Tyson - 2019 - Eugene, Oregon: Cascade Books.
    Is magic real? Could anything be real that can't be quantified or scientifically investigated? Are qualities like love, beauty, and goodness really just about hormones and survival? Are strangely immaterial things, like thought and personhood, fully explainable in scientific terms? Does nature itself have any intrinsic value, mysterious presence, or transcendent horizon? Once we ask these questions, the answer is pretty obvious: of course science can't give us a complete picture of reality. Science is very good at what it (...)
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  35. Indian planetary images and the tradition of astral magic.David Pingree - 1989 - Journal of the Warburg and Courtauld Institutes 52 (1):1-13.
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  36.  10
    Czes aw Mi osz on Thomas Mann's The Magic Mountain.K. Ba Zewska - 2016 - Telos: Critical Theory of the Contemporary 2016 (174):93-106.
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  37.  31
    `Mother Wouldn't Like It!'; Housework as Magic.Bernice Martin - 1984 - Theory, Culture and Society 2 (2):19-36.
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  38.  20
    Griselda’s Afterlife, or the Relationship between Shakespeare’s The Winter’s Tale, Chaucer’s The Clerk’s Tale and the Tale of Magic.Andrzej Wicher - 2021 - Text Matters - a Journal of Literature, Theory and Culture 11:334-352.
    Some influence of Chaucer’s The Clerk’s Tale, also known as the story of the patient Griselda, on Shakespeare, and particularly on The Winter’s Tale, has long been recognized. It seems, however, that the matter deserves further attention because the echoes of The Clerk’s Tale seem scattered among a number of Shakespeare’s plays, especially the later ones. The experimental nature of this phenomenon consists in the fact that Griselda-like characters do not strike the reader, especially perhaps the Renaissance reader, as good (...)
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  39. Magical Thinking.Andrew M. Bailey - 2020 - Faith and Philosophy 37 (2):181-201.
    According to theists, God is an immaterial thinking being. The main question of this article is whether theism supports the view that we are immaterial thinking beings too. I shall argue in the negative. Along the way, I will also explore some implications in the philosophy of mind following from the observation that, on theism, God’s mentality is in a certain respect magical.
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  40.  42
    From sorcery to witchcraft: clerical conceptions of magic in the later Middle Ages.Michael D. Bailey - 2001 - Speculum 76 (4):960-990.
  41.  5
    Sophie Page and Catherine Rider (eds.), "The Routledge History of Medieval Magic.".Alessandro Giostra - 2020 - Philosophy in Review 40 (4):156-158.
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  42.  22
    A Little Bit of Classical Magic to Achieve (Super-)Quantum Speedup.Paweł Kurzyński & Dagomir Kaszlikowski - 2021 - Foundations of Physics 51 (3):1-14.
    We introduce nebit, a classical bit with a signed probability distribution. We study its properties and basic transformations that can be applied to it. Then, we introduce a simple dynamical model – a classical random walk supplemented with nebits. We show that such a model exhibits some counterintuitive non-classical properties and that it can achieve or even exceed the speedup of Grover’s quantum search algorithm. The proposed classical dynamics never reveals negativity of nebits and thus we do not need any (...)
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  43.  34
    Magic: A Theoretical Reassessment†.Michael Winkelman - 2021 - Anthropology of Consciousness 32 (2):154-181.
    Anthropology of Consciousness, Volume 32, Issue 2, Page 154-181, Autumn 2021.
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  44.  12
    On Magic: An Arabic critical edition and English translation of Epistle 52, Part 1.Godefroid de Callataÿ & Bruno Halflants (eds.) - 2011 - Oxford: Oxford University Press.
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...)
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  45.  81
    Aspects of the interrelations of medicine, magic and philosophy in ancient greece.G. E. R. Lloyd - 1975 - Apeiron 9 (1):1 - 16.
  46.  30
    The Magic of Ad Hoc Solutions.Jeroen Smid - 2023 - Journal of the American Philosophical Association 9 (4):724-741.
    When a theory is confronted with a problem such as a paradox, an empirical anomaly, or a vicious regress, one may change part of the theory to solve that problem. Sometimes the proposed solution is considered ad hoc. This paper gives a new definition of ‘ad hoc solution’ as used in both philosophy and science. I argue that a solution is ad hoc if it fails to live up to the explanatory requirements of a theory because the solution is not (...)
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  47. Essay Review: Henry More and Newton's Gravity, Henry More: Magic, Religion and Experiment.John Henry - 1993 - History of Science 31 (1):83-97.
  48. On Magic Realism in Film.Fredric Jameson - 1986 - Critical Inquiry 12 (2):301-325.
    The concept of “magic realism” raises many problems, both theoretical and historical. I first encountered it in the context of American painting in the mid-1950s; at about the same time, Angle Flores published an influential article in which the term was applied to the work of Borges;1 but Alejo Carpentier’s conception of the real maravilloso at once seemed to offer a related or alternative conception, while his own work and that of Miguel Angel Asturias seemed to demand an enlargement (...)
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  49. (1 other version)Carpocratian philosophical magic.Gerhard Lechner - forthcoming - Rose Croix Journal.
    This paper deals with the “magic” of the Carpocratians, who, according to Irenaeus of Lyon, believed in the Platonic tripartite nature of the soul. The Carpocratian approach to philosophical magic is probably derived from Neoplatonic ideas popular during the first centuries of the Common Era. The Carpocrations, a second-century Christian Gnostic group, believed Yeshua was a soul personality like all other people, but because of his “spiritualization,” he reached the state of the “philosophical magician.” He did not lose (...)
     
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  50.  26
    Renaissance magic as a step towards secularism: Agrippa, Bruno, Campanella.Elisabeth Blum - 2024 - Intellectual History Review 34 (1):67-74.
    Renaissance magic was an attempt to supply Platonism with a philosophy of nature that could compete with Aristotelian physics. It was expected to heal the increasing breach between science and faith. However, the basic presupposition of every magic worldview, the notion of a living universe, favors immanentism and arguably hastened the rise of secularism. Secularism, it should be noted, was not an identifiable set of theories but a process towards modernity with its correspondent philosophical theology. Three different stages (...)
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