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Thematische Bibliographien / Philosophy of nature / Zeitschriftenartikel

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Zeitschriftenartikel zum Thema „Philosophy of nature“

Autor: Grafiati

Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 25. Juli 2025

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1

Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.

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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handm

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2

Lewens, Tim. "The nature of philosophy and the philosophy of nature." Biology & Philosophy 30, no. 4 (2015): 587–96. http://dx.doi.org/10.1007/s10539-015-9485-z.

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3

Drees, Martin. "Evolution and Emanation of Spirit in Hegel's Philosophy of Nature." Hegel Bulletin 13, no. 02 (1992): 52–61. http://dx.doi.org/10.1017/s026352320000286x.

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Having studied Hegel's philosophy, as it is epitomized in the Encyclopaedia, many scholars would be in agreement with David G Ritchie who, in his book on Darwin and Hegel (1893), remarked: “Everywhere in Hegel we read about Entwickelung; but of Evolution he does not speak in so friendly a manner.” Bearing in mind the distinction between “Entwicklung” (“development”) and “evolution” and recalling Hegel's criticism of conceptions of natural evolution in the initial section of the Philosophy of Nature, it is certainly not immediately evident why a serious scholar like John N Findlay should mainta

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4

Callahan, Gene. "Philosophy of nature." British Journal for the History of Philosophy 26, no. 2 (2017): 396–99. http://dx.doi.org/10.1080/09608788.2017.1328398.

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5

Griswold, Charles L. "Nature and philosophy." Man and World 29, no. 2 (1996): 187–213. http://dx.doi.org/10.1007/bf01248555.

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6

Von Eggers, Nicolai. "Lived Ontologies." Symposium 24, no. 2 (2020): 100–123. http://dx.doi.org/10.5840/symposium202024214.

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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of li

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Schönher, Mathias. "Gilles Deleuze’s Philosophy of Nature: System and Method in What is Philosophy?" Theory, Culture & Society 36, no. 7-8 (2019): 89–107. http://dx.doi.org/10.1177/0263276418820954.

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For its elliptical style, What is Philosophy? appears to be fragmentary and inscrutable, and its reception has been correspondingly contentious. Following an intimation by Gilles Deleuze himself, this article proposes that his final book, written in collaboration with Félix Guattari, contains a philosophy of nature. To address this proposition, the article begins by outlining the comprehensive system of nature set out in What is Philosophy?, defining it as an open system in motion that conjoins philosophy with the historical preconditions and intersects it with science and art. The article the

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Sontag, Frederick. "The Philosophy of Nature." International Studies in Philosophy 21, no. 3 (1989): 128–29. http://dx.doi.org/10.5840/intstudphil198921337.

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9

Howe, Leslie A. "Philosophy and Nature Sports." Journal of the Philosophy of Sport 47, no. 1 (2019): 142–46. http://dx.doi.org/10.1080/00948705.2019.1666719.

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10

Losev, Aleksandr V. "Moral Nature of Philosophy." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 20, no. 2 (2020): 138–42. http://dx.doi.org/10.18500/1819-7671-2020-20-2-138-142.

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11

Christensen, Darrel E. "The Philosophy of Nature." Idealistic Studies 22, no. 3 (1992): 226–32. http://dx.doi.org/10.5840/idstudies199222325.

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12

Dombrowski, Daniel A. "The Philosophy of Nature." Process Studies 18, no. 2 (1989): 139–40. http://dx.doi.org/10.5840/process198918210.

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13

Dombrowski, Daniel A. "The Philosophy of Nature." Process Studies 18, no. 2 (1989): 139–40. http://dx.doi.org/10.2307/44798528.

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14

Muslim, Muslim. "Philosophy and Human Nature." Indonesian Journal for Islamic Studies 1, no. 1 (2023): 32–37. http://dx.doi.org/10.58723/ijfis.v1i1.64.

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This research is to find out what philosophy is, to find out the philosophical views of human nature, to find out the relationship between human nature and philosophy. Philosophical thinking is knowledge, this is about knowledge starting with curiosity, certainty starting with doubt and philosophy starting with both of them. Science is a part of knowledge that is learned to be able to know everything in life. Often a person has a desire to know something. Something you want to know exists in everyday life. There are times, curiosity is just curiosity that A moment. Human nature is a servant an

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Каraeva, Zina, and Mariam Edilova. "SUBJECTIVITY OF FEMALE NATURE IN CH. AITMATOV’S NOVEL “JAMIYLA”." Alatoo Academic Studies 22, no. 2 (2022): 447–51. http://dx.doi.org/10.17015/aas.2022.222.56.

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In this article the story of the writer and philosopher Ch. Aitmatov’s “Jamiyla” is researched in the context of the philosophy of gender (philosophy of women and men). Many peoples of the world including the Kyrgyz patriarchal culture gave priority to men and women are considered as passive objects. The figure of Jamiyla by Ch. Aitmatov showed the beautiful nature of Kyrgyz women as a self-confident human being who is entitled to all rights. Identifying the women as not a passive object but active human being. Ch. Aitmatov proves the existence of radical feminism and gender theory in the real

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Edilova, Mariam, and Zina Karaeva. "SUBJECTIVITY OF FEMALE NATURE IN CH. AITMATOV’S NOVEL “JAMIYLA”." Alatoo Academic Studies 2022, no. 3 (2022): 395–400. http://dx.doi.org/10.17015/aas.2022.223.48.

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In this article the story of the writer and philosopher Ch. Aitmatov “Jamiyla” is considered in the context of the philosophy of gender (philosophy of women and men). Many peoples of the world including the Kyrgyz patriarchal culture gave priority to men and women considered as a passive object. Through the figure of Jamiyla Ch. Aitmatov showed a beautiful nature of Kyrgyz women as a self-confident human being who is entitled to all rights. Identifying the women as not passive object but active human Ch. Aitmatov proves the existence of radical feminism and gender theory in the real life. Keyw

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Llored, Jean-Pierre. "How Philosophy of Nature Needs Philosophy of Chemistry." Philosophica: International Journal for the History of Philosophy 24, no. 47 (2016): 93–108. http://dx.doi.org/10.5840/philosophica2016244723.

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This paper aims to highlight how the philosophy of chemistry could be of help for rethinking Nature today. To do so, we will point out: (1) the co-definition of chemical relations (transformations) and chemical relata (bodies) within chemical activities; (2) the constitutive role of the modes of intervention in the definition, always open and provisional, of “active” chemical bodies; and (3) the mutual dependence of the levels of organization in chemistry. We will insist on the way chemists tailor networks of interdependencies within which chemical bodies and properties are context-sensitive a

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MEYERSON, EMILE. "PHILOSOPHY OF NATURE AND PHILOSOPHY OF THE INTELLECT." Philosophical Forum 37, no. 1 (2006): 85–110. http://dx.doi.org/10.1111/j.1467-9191.2006.00231.x.

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19

Blum, Christopher O. "Nature and Modernity." Proceedings of the American Catholic Philosophical Association 91 (2017): 51–62. http://dx.doi.org/10.5840/acpaproc2019102193.

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A conspicuous feature of modernity has been the rejection of nature as an authoritative ground of intelligibility and value, a position once defended by nearly all Catholic philosophers. Since Fr. Ernan McMullin’s 1969 article, “Philosophies of Nature,” however, the philosophy of nature has been eclipsed by the philosophy of science in mainstream Catholic philosophy. After examining McMullin’s reasons for setting aside the philosophy of nature and Thomas Nagel’s recent re-affirmation of the possibility of a philosophical reflection upon nature prior to the claims of empirical science, this art

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20

Warka, Made. "The nature of justice in the perspective of the philosophy of science." Technium Social Sciences Journal 39 (January 8, 2023): 280–86. http://dx.doi.org/10.47577/tssj.v39i1.8095.

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In theory, sources of knowledge might also originate from the outcomes of reflection or contemplation rather than just from experimental or study results. A philosopher engages in reflection or contemplation when attempting to understand or identify the core of something having to do with legal principles. What is meant by justice is the most important philosophical topic when discussing the nature of justice. That is a question that pertains to the field of science philosophy. According to its core, the philosophy of science is a branch of general philosophy that provides responses to a numbe

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Kedrov, I. A. "On the Nature in Relation to Reasonable Creatures." Reflexio 12, no. 2 (2019): 60–88. http://dx.doi.org/10.25205/2658-4506-2019-12-2-60-88.

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The article is the third part of “An Essay Concerning Philosophy of Nature”, the work of the Russian philosopher and psychologist Ivan Andreevich Kedrov (1811–1846), published in 1838. The text is brought into line with modern spelling and punctuation.

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Kedrov, I. A. "On the Nature in Relation to Reasonable Creatures." Reflexio 12, no. 2 (2019): 63–91. http://dx.doi.org/10.25205/2658-4506-2019-12-2-63-91.

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The article is the third part of “An Essay Concerning Philosophy of Nature”, the work of the Russian philosopher and psychologist Ivan Andreevich Kedrov (1811–1846), published in 1838. The text is brought into line with modern spelling and punctuation.

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23

Lazerowitz, Morris. "Wittgenstein: The Nature of Philosophy." Crítica (México D. F. En línea) 19, no. 56 (1987): 3–17. http://dx.doi.org/10.22201/iifs.18704905e.1987.644.

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Wittgenstein, con mayor profundidad que cualquier otro filósofo, comprendió la naturaleza de la filosofía. Sus observaciones acerca de ella se asemejan a los diagnósticos de un sicoanalista sobre su paciente. La filosofía era para él una aberración neurótica en espera de tratamiento. De ahí que, desde su perspectiva, comprender un problema filosófico sea de hecho solucionarlo. Lo que el filósofo pretende es alterar los modos establecidos de expresión, creyendo al mismo tiempo que dice algo profundo acerca de la naturaleza de las cosas. No se percata de que sus proposiciones.son semánticamente

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24

Gifford, Fred, Florian von Schilcher, and Neil Tennant. "Philosophy, Evolution and Human Nature." Philosophical Review 94, no. 4 (1985): 602. http://dx.doi.org/10.2307/2185256.

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25

Schier, Flint, Florian von Schilcher, and Neil Tennant. "Philosophy, Evolution and Human Nature." Philosophical Quarterly 35, no. 139 (1985): 205. http://dx.doi.org/10.2307/2219349.

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26

De Haan, Daniel D. "Is Philosophy of Nature Irrelevant?" Proceedings of the American Catholic Philosophical Association 93 (2019): 327–48. http://dx.doi.org/10.5840/acpaproc2021423116.

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I contend that the classical approach of Thomists to internecine Thomist debates about the requirements for initiating the enquiries of natural philosophy and metaphysics generates an epistemological crisis which this classical approach cannot overcome on its own terms. Furthermore, the failure of this classical approach to resolve these intractable debates has all too often distracted and stymied Thomists from contributing to the real enquiries of philosophy of nature. This explains, in part, why the most cogent and influential defenders of a return to Aristotelian ideas concerning nature and

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27

Song, Suk-Rang. "Merleau-Pongty’s Philosophy of Nature." Liberal Arts Innovation Center 2 (November 30, 2018): 67–76. http://dx.doi.org/10.54698/kl.2018.2.67.

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28

Pedersen, Kusumita P. "Sri Chinmoy’s Philosophy of Nature." Journal of Dharma Studies 4, no. 1 (2021): 49–63. http://dx.doi.org/10.1007/s42240-021-00105-2.

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29

Smyth, Bryan. "Merleau-Ponty’s Philosophy of Nature." Symposium 15, no. 2 (2011): 251–55. http://dx.doi.org/10.5840/symposium201115247.

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30

Wiznerowicz, Fred. "Ecological Philosophy. Nature, Technology, Society." Philosophy and History 19, no. 1 (1986): 31–32. http://dx.doi.org/10.5840/philhist198619113.

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31

Ryan, Mary Melville. "Nature and Philosophy for Children." Thinking: The Journal of Philosophy for Children 7, no. 4 (1988): 12–15. http://dx.doi.org/10.5840/thinking1988743.

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32

Oh, Shin-taek. "Therapeutic Nature in Kierkegaard’s Philosophy." Journal of Korean Philosophical Society 149 (February 28, 2019): 275–95. http://dx.doi.org/10.20293/jokps.2019.149.275.

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33

Bannon, Bryan. "Merleau-Ponty’s Philosophy of Nature." Environmental Ethics 32, no. 4 (2010): 433–36. http://dx.doi.org/10.5840/enviroethics201032448.

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34

Konopka, Adam. "Merleau-Ponty’s Philosophy of Nature." Environmental Philosophy 7, no. 1 (2010): 90–93. http://dx.doi.org/10.5840/envirophil20107110.

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35

Cosans, Christopher E. "Aristotle's Anatomical Philosophy of Nature." Biology & Philosophy 13, no. 3 (1998): 311–39. http://dx.doi.org/10.1023/a:1006515414945.

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36

Jähnig, Dieter. "On Schelling’s Philosophy of Nature." Idealistic Studies 19, no. 3 (1989): 222–30. http://dx.doi.org/10.5840/idstudies198919339.

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Aleksandr YERMICHYOV. "The Nature of Russian Philosophy." Social Sciences 49, no. 003 (2018): 148–55. http://dx.doi.org/10.21557/ssc.52637080.

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38

Squire, Louise. "Philosophy of nature: rethinking naturalness." Green Letters 21, no. 3 (2017): 317–19. http://dx.doi.org/10.1080/14688417.2017.1447808.

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39

Alexy, Robert. "The Nature of Legal Philosophy." Ratio Juris 17, no. 2 (2004): 156–67. http://dx.doi.org/10.1111/j.1467-9337.2004.00261.x.

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40

Williamson, Diane. "The Philosophy of Human Nature." Teaching Philosophy 33, no. 2 (2010): 231–33. http://dx.doi.org/10.5840/teachphil201033226.

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41

Beebee, H. "Review: The Philosophy of Nature." Mind 113, no. 450 (2004): 334–40. http://dx.doi.org/10.1093/mind/113.450.334-a.

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42

Žanić, Joško. "On the Nature of Philosophy." Metaphilosophy 51, no. 1 (2020): 3–13. http://dx.doi.org/10.1111/meta.12400.

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43

Gabbey, Alan. "The Philosophy of Nature (review)." Journal of the History of Philosophy 27, no. 4 (1989): 624–26. http://dx.doi.org/10.1353/hph.1989.0089.

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44

Huong, Nguyen Thi Thu, Nguyen Van Thanh, and Nguyen Minh Hoan. "Human Nature in Ancient Philosophy and its Influence On Modern Philosophy." Kalagatos 22, no. 1 (2025): ek24010. https://doi.org/10.52521/kg.v22i1.14700.

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The concept of "human nature" is analyzed from the perspective of classical philosophy, with a focus on the thought of Mencius, a great Confucian philosopher. Mencius believed that human nature is inherently good and has the potential to develop morality through education and training. This view has continued to influence modern philosophical and moral theories, such as existentialism and materialism. Through a comparison of ancient and modern philosophical perspectives, the article clarifies the connection between traditional thought and modern theories, helping to better understand the role

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MacLennan, Bruce. "Philosophia Naturalis Rediviva: Natural Philosophy for the Twenty-First Century." Philosophies 3, no. 4 (2018): 38. http://dx.doi.org/10.3390/philosophies3040038.

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A revitalized practice of natural philosophy can help people to live a better life and promote a flourishing ecosystem. Such a philosophy is natural in two senses. First, it is natural by seeking to understand the whole of nature, including mental phenomena. Thus, a comprehensive natural philosophy should address the phenomena of sentience by embracing first- and second-person methods of investigation. Moreover, to expand our understanding of the world, natural philosophy should embrace a full panoply of explanations, similar to Aristotle’s four causes. Second, such a philosophy is natural by

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46

Mussett, Shannon M. "Nature and Anti-Nature in Simone de Beauvoir’s Philosophy." Philosophy Today 53, no. 9999 (2009): 130–37. http://dx.doi.org/10.5840/philtoday200953supplement36.

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47

Chepurin, Kirill. "Nature, Spirit, and Revolution: Situating Hegel's Philosophy of Nature." Comparative and Continental Philosophy 8, no. 3 (2016): 302–14. http://dx.doi.org/10.1080/17570638.2016.1231879.

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48

Moleski, Martin X. "Book Review: The Modeling of Nature: Philosophy of Science and Philosophy of Nature in Synthesis." Theological Studies 59, no. 1 (1998): 159–60. http://dx.doi.org/10.1177/004056399805900121.

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49

Flores, Samuel Ortencio. "Returning to the Heavens: Plato’s Socrates on Anaxagoras and Natural Philosophy." Apeiron 53, no. 2 (2020): 123–46. http://dx.doi.org/10.1515/apeiron-2018-0052.

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AbstractReaders of Plato since antiquity have generally taken Socrates’ intellectual autobiography in the Phaedo as a signal of his turn away from the study of natural philosophy. They have turned instead to characters such as Timaeus for evidence of Plato’s pursuit of physics. This article argues that Plato’s Socrates himself developed a philosophy of nature in his criticism of Anaxagoras and his subsequent philosophic pursuits. Socrates’ autobiography places the study of nature in a foundational position within the development of his philosophic method. In the Apology, Socrates further elabo

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Boundas, Constantin V., Daniel W. Smith, and Ada S. Jaarsma. "Encounters with Deleuze." Symposium 24, no. 1 (2020): 139–74. http://dx.doi.org/10.5840/symposium20202417.

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This interview, conducted over the span of several months, tracks the respective journeys of Constantin V. Boundas and Daniel W. Smith with the philosophy of Gilles Deleuze. Rather than “becoming Deleuzian,” which is neither desirable nor possible, these exchanges reflect an array of encounters with Deleuze. These include the initial discoveries of Deleuze’s writings by Boundas and Smith, in-person meetings between Boundas and Deleuze, and the wide-ranging and influential philosophical work on Deleuze’s concepts produced by both Boundas and Smith. At stake in this discussion are key contributi

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