Log in

Relevant bibliographies by topics / Essentialism (Philosophy) Philosophy and religion / Journal articles

To see the other types of publications on this topic, follow the link: Essentialism (Philosophy) Philosophy and religion.

Journal articles on the topic 'Essentialism (Philosophy) Philosophy and religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Essentialism (Philosophy) Philosophy and religion.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Dobrynin, Din Kh. "On the Theoretical-methodological Consequences of Essentialism in Definition of Religion and Ethnic Community." Voprosy Filosofii, no. 9 (2021): 163–72. http://dx.doi.org/10.21146/0042-8744-2021-9-163-172.

Full text

Abstract:

The article reveals the theoretical-methodological problems of combining essentialist attitudes in the definitions of religion and ethnic community. Essentialism assumes that an ethnic community has an essence that should be reflected in the theoretical constructions of scientists. At the same time, one of the essential features of an ethnic community is supposed to be the presence of a unique culture, including religion. The essentialist understanding of religion is based either on overly narrow or overly broad definitions of it. The author comes to the conclusion that the simultaneous appeal to essentialism in relation to ethnic community and to narrow essentialist definitions of religion (which, for example, does not include Buddhism) leads to the fact that an ethnic community can be spoken of only when its culture includes a pronounced religious component. In essentialism, an ethnic community is defined through a number of essential features, including religion. However, the latter is defined so broadly that it becomes indistinguishable from morality and, consequently, loses its essence. This leads to a methodological impasse – the essence of the phenomenon is revealed through an appeal to the non-essential theoretical construct.

APA, Harvard, Vancouver, ISO, and other styles

2

Dobrzeniecki, Marek. "The Metaphysics of the Incarnation in Contemporary Analytic Philosophy of Religion." Verbum Vitae 39, no. 2 (June 30, 2021): 571–87. http://dx.doi.org/10.31743/vv.12403.

Full text

Abstract:

The paper presents the latest achievements of analytic philosophers of religion in Christology. My goal is to defend the literal/metaphysical reading of the Chalcedonian dogma of the hypostatic union. Some of the contemporary Christian thinkers claim that the doctrine of Jesus Christ as both perfectly divine and perfectly human is self-contradictory (I present this point of view on the example of John Hick) and, therefore, it should be understood metaphorically. In order to defend the consistency of the conciliar theology, I refer to the work of, among others, Eleonore Stump, William Hasker, Peter Geach and Kevin Sharpe. As a result, I conclude that recent findings in analytic metaphysics provide an ontological scaffolding that explains away the objection of the incompatibility of the doctrine of the hypostatic union. In order to confirm this conclusion such metaphysical topics as properties attribution (what it means for an object to have a property), relation of identity (what it means for an object x to be identical with object y), and essentialism and kind membership (what it means for an object to belong necessarily to a kind) are scrutinized in detail.

APA, Harvard, Vancouver, ISO, and other styles

3

Moser, Paul K. "Essentialism." American Catholic Philosophical Quarterly 66, no. 1 (1992): 108–11. http://dx.doi.org/10.5840/acpq199266151.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Lougheed, Kirk. "The Goals of Philosophy of Religion: A Reply to Ireneusz Zieminski." European Journal for Philosophy of Religion 11, no. 1 (March 17, 2019): 187. http://dx.doi.org/10.24204/ejpr.v11i1.2682.

Full text

Abstract:

In a recent article, Ireneusz Zieminski (2018) argues that the main goals of philosophy of religion are to (i) define religion; (ii) assess the truth value of religion and; (iii) assess the rationality of a religious way of life. Zieminski shows that each of these goals are difficult, if not impossible, to achieve. Hence, philosophy of religion leads to scepticism. He concludes that the conceptual tools philosophers of religion employ are best suited to study specific religious traditions, rather than religion more broadly construed. But it’s unclear whether the goals Zieminski attributes to philosophy of religion are accurate or even necessary for successful inquiry. I argue that an essentialist definition of religion isn’t necessary for philosophy of religion and that philosophers of religion already use the conceptual analysis in the way Zieminski suggests that they should. Finally, the epistemic standard Zieminski has in view is often obscure. And when it is clear, it is unrealistically high. Contemporary philosophers of religion rarely, if ever, claim to be offering certainty, or even evidence as strong as that found in the empirical sciences.

APA, Harvard, Vancouver, ISO, and other styles

5

Gorman, Michael. "Real Essentialism." American Catholic Philosophical Quarterly 85, no. 3 (2011): 510–13. http://dx.doi.org/10.5840/acpq201185337.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Feser, Edward. "Real Essentialism." Faith and Philosophy 27, no. 4 (2010): 482–86. http://dx.doi.org/10.5840/faithphil201027451.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (January 1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.

Full text

Abstract:

Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation in christology, sacramental presence in ecclesiology, and Christian responses to what they saw as the demonic threat of German National Socialism. Anglo-American critics, especially of Tillich, often miss the dialectical nuances of his admittedly abstract theology and his religious socialist response to Marxism.

APA, Harvard, Vancouver, ISO, and other styles

8

Hochstetter, Ken. "The Philosophy of Nature: A Guide to the New Essentialism." Philosophia Christi 8, no. 2 (2006): 503–7. http://dx.doi.org/10.5840/pc20068247.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

RICHTER, DUNCAN. "Missing the entire point: Wittgenstein and religion." Religious Studies 37, no. 2 (June 2001): 161–75. http://dx.doi.org/10.1017/s0034412501005571.

Full text

Abstract:

In this paper I contrast some widespread ideas about what Wittgenstein said about religious belief with statements Wittgenstein made about his purposes and method in doing philosophy, in order to argue that he did not hold the views commonly attributed to him. These allegedly Wittgensteinian doctrines in fact essentialize religion in a very un-Wittgensteinian way. A truly Wittgensteinian philosophy of religion can only be a personal process, and there can be no part in it for generalized hypotheses or conclusions about religion in general.Why is it that in this case I seem to be missing the entire point?1

APA, Harvard, Vancouver, ISO, and other styles

10

TONER, PATRICK. "Transubstantiation, essentialism, and substance." Religious Studies 47, no. 2 (July 12, 2010): 217–31. http://dx.doi.org/10.1017/s0034412510000272.

Full text

Abstract:

AbstractAccording to the Eucharistic doctrine of Transubstantiation, when the priest consecrates the bread and wine, the whole substance of the bread and wine are converted into the body and blood of Christ. The ‘accidents’ of the bread and wine, however, remain present on the altar. This doctrine leads to a clutch of metaphysical problems, some of which are particularly troubling for essentialists. In this paper, I discuss some of these problems, which have recently been pressed by Brian Ellis and Justin Broackes. I argue that defenders of Transubstantiation have satisfactory replies.

APA, Harvard, Vancouver, ISO, and other styles

11

Wallace, Stan W. "In Defense of Biological Essentialism." Philosophia Christi 4, no. 1 (2002): 29–43. http://dx.doi.org/10.5840/pc2002413.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Madigan, Patrick. "Real Essentialism. By David S. Oderberg." Heythrop Journal 52, no. 2 (February 16, 2011): 302. http://dx.doi.org/10.1111/j.1468-2265.2011.00646_2.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

McCalla, Arthur. "The Structure of French Romantic Histories of Religions." Numen 45, no. 3 (1998): 258–86. http://dx.doi.org/10.1163/1568527981562122.

Full text

Abstract:

AbstractThis article analyzes the histories of religions of Louis de Bonald, Antoine Fabre d'Olivet, Pierre-Simon Ballanche, and Ferdinand d'Eckstein. Rather than offer yet another definition of Romanticism, it seeks to establish a framework by which to render intelligible a set of early nineteenth-century French histories of religions that have been largely ignored in the history of the study of religion. It establishes their mutual affinity by demonstrating that they are built on the common structural elements of an essentialist ontology, an epistemology that eludes Kantian pessimism, and a philosophy of history that depicts development as the unfolding of a preexistent essence according to an a priori pattern. Consequent upon these structural elements we may identify five characteristics of French Romantic histories of religions: organic developmentalism; reductionism; hermeneutic of harmonies; apologetic intent; and reconceptualization of Christian doctrine. Romantic histories of religions, as syntheses of traditional faith and historical-mindedness, are at once a chapter in the history of the study of religion and in the history of religious thought.

APA, Harvard, Vancouver, ISO, and other styles

14

Demin, I. V. "Ideology in the Era of “Cynical Reason” (Interpretation of Ideology in Slavoj Žižek’s Works)." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 103, no. 4 (December 9, 2021): 6–23. http://dx.doi.org/10.30570/2078-5089-2021-103-4-6-23.

Full text

Abstract:

The article is devoted to the critical analysis of the concept of ideology developed by Slavoj Žižek, the modern Slovenian philosopher. The author reveals the possibilities and limitations of Žižek’s approach to understanding the phenomenon of ideology and considers the initial presumptions and methodological assumptions that this approach is based upon. The article shows that despite the indisputable originality, Žižek’s theory is not devoid of contradictions, and the interpretation of ideology as an illusion and mystification, which is justified within the framework of Marxist political philosophy, loses its foundations in the context of the post-structuralist methodology. According to I.Demin’s conclusion, Žižek’s philosophical and political thinking falls prey to the scheme that Peter Sloterdijk defined as “mutual tracking of ideologies”. Criticism of ideology here implies criticism of one ideo logy from the standpoint of another, or criticism of “bad” ideology from the standpoint of “good” ideology. The “criticizing” ideology is not clearly articulated, but implicitly assumed. The fact that the “critic” of ideology prefers not to reveal his own bias constitutes an integral part of the strategy of ideological criticism, as opposed to scientific criticism. Ideology as the principle that structures social reality obtains an allencompassing character in Žižek’s interpretation, since it underlies all human actions and human thinking. However, if there is no way to separate ideology from scientific knowledge, to distinguish between ideology, philosophy and religion, it turns out that ideology is everything and nothing at the same time. With this interpretation, “ideology” becomes an unoperationalizable concept for Social and Political Sciences, and therefore useless. At the same time, a number of the provisions formulated by Žižek (on ideological “fastening”, on the role of the enemy figure in the ideological discourse, etc.) may be in high demand in the course of developing an adequate methodological strate gy for studying the phenomenon of ideology, which distances itself from both “naïve” objectivist doctrines and the extremes of the political anti-essentialism and anti-universalism.

APA, Harvard, Vancouver, ISO, and other styles

15

Vieweg, Klaus, Anton A. Ivanenko, and Andrei N. Muravev. "On the 250 th anniversary of Georg Wilhelm Friedrich Hegel." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 36, no. 4 (2020): 608–20. http://dx.doi.org/10.21638/spbu17.2020.401.

Full text

Abstract:

Two and a half centuries since the birth of Hegel give reason to try to understand why he, like other great philosophers irrelevant of how many centuries ago they were born, should not be forgotten. The first part of the article deals with the content of the central and most difficult part of Hegel’s Science of logic — the doctrine of essence. This particular work illustrates that its creator successfully passed between the Scylla of realism, which insists on the immediacy of knowledge, and the Charybdis of constructivism, which advocates its mediation. Hegel curbs the claims of mediation and immediacy to exclusivity revealing their concrete identity. The second part of the article explores the perspective of the theoretical and scientific knowledge of the spirit, discovered by Hegel, which makes it possible to avoid the extremes of historicism and essentialism that prevailed after Hegel in the sciences of the spirit. Historicism dissolves the unified essence of various spiritual phenomena in the flow of history, which it considers a purposeless element of change. Essentialism asserts the existence of this essence, but leaves it undefined. Hegel logically determines what is historical in the existence of the spirit, an what transcends history as its absolute goal. The last part of the article indicates the reason for the obvious underestimation of Hegel’s achievements by figures of modern philosophical culture. The place of the Hegelian system in the historical development of philosophy and its actual significance for modernity as a model of philosophical knowledge of truth, nature and spirit, without which the history of philosophy is not complete and cannot be understood as a whole, is determined.

APA, Harvard, Vancouver, ISO, and other styles

16

Wolf, Anne Marie. "“Looking for Love in All the Wrong Places”?" Common Knowledge 26, no. 3 (August 1, 2020): 385–406. http://dx.doi.org/10.1215/0961754x-8521495.

Full text

Abstract:

Examining, for a symposium on xenophilia, the views of some of the period’s most open-minded and tolerant thinkers, as well as the historical development of Christian writers’ treatment of Muslims, this article considers whether the term Islamophilia can be applied to any Christian’s attitudes during the Middle Ages. The analysis considers what qualifies as an expression of love for Muslims, the distinction between positive regard for Islam and positive regard for Muslims, and whether Islamophilia essentializes Muslims in the same way that Islamophobia does. The author argues that any search for Christian Islamophilia must be broad enough to encompass evidence found in unexpected places. For instance, due to the Christian belief that Muslims who did not convert to Christianity would suffer eternally, a desire to convert them may well qualify as a stance of love toward them, despite the offense to modern sensibilities that such implies. Paradoxically, indifference toward Muslims’ religion, such as on the part of neighbors or business partners, might also have a place in a discussion of Islamophilia, precisely because it rejects essentialism.

APA, Harvard, Vancouver, ISO, and other styles

17

., Mutakallim. "PENDIDIKAN PLURALISME MELALUI KURIKULUM PENDIDIKAN AGAMA ISLAM BERBASIS KEMAJEMUKAN." Inspiratif Pendidikan 7, no. 2 (December 1, 2018): 307. http://dx.doi.org/10.24252/ip.v7i2.7914.

Full text

Abstract:

Experts and religious leaders have tried everything in order to create an intimate and harmonious relationship between religious people in this famous, very pluralistic country of Indonesia. Through writings both books, magazines, journals and even through seminars and pulpits of sermons always suggest the importance of cooperation and dialogue between religious groups. Although it seems, their suggestions have not had such an exciting effect. To gain success for the realization of the noble goal of lasting peace and brotherhood among people who in reality have different religions and faiths, it is necessary to have the courage to invite them to make changes in the field of education, especially through a diversity-based curriculum. Because, through a curriculum like this, it is possible to be able to dismantle the theology of each religion which has tended to be displayed exclusively and dogmatically. A theology which usually only claims that only religion can build worldly welfare and usher in humans in God's heaven. The doors and rooms of heaven are only one that cannot be opened and entered except with the religion that he embraces. Even though such aology, we must admit, is something that is very worrying and can disturb the harmony of the people of religions in the present pluralistic era. An era in which all societies with all their elements are required to be interdependent and collect their fate together in order to create lasting peace. Here lies the challenge for religion (including Islam) to re-define itself in the midst of other religions. Or by borrowing the language John Lyden, an expert on religions, is "what should I think about other religions than one’s own? What should a Muslim think about non-Muslims. Is it still as an enemy or as a friend. Of course there is still the presumption of one religion with another as an enemy. It must be thrown away. Isn't in fact all of us as brothers and friends? Islam through the Qur'an and its Hadith teaches tolerant attitudes. In addition, the importance of reforming the PAI curriculum by presenting the face of tolerant Islam can be explained from the point of view of perennial philosophy, essentialism and progressiveness. In the view of perennialism the curriculum is "construct" which is built to transfer what has happened in the past to the next generation to be preserved, continued or developed. While in the philosophical perspective of progressivism, the position of the curriculum is to build a future life in which the past, present, and various plans for the development and development of the nation are used as the basis for developing future life. From this it is possible to teach the principles of humanist, democratic and equitable Islamic teachings to students. A principle of Islamic teachings that is very relevant to enter the future of the world which is characterized by the existence of cultural and religious diversity.

APA, Harvard, Vancouver, ISO, and other styles

18

YAO, XINZHONG. "SHU-HSIEN LIU: Essentials of Contemporary Neo-Confucian Philosophy. (Resources in Asian Philosophy and Religion.) xv, 165 pp. Westport, CT and London: Praeger, 2003. £50.99." Bulletin of the School of Oriental and African Studies 68, no. 1 (February 2005): 166–68. http://dx.doi.org/10.1017/s0041977x05550055.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Curry, Patrick. "Post-Secular Nature: Principles and Politics." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 284–304. http://dx.doi.org/10.1163/156853507x230564.

Full text

Abstract:

AbstractMonist essentialism posits a worldview that has pervaded monotheistic religions and the imperatives of global capitalism. Relational pluralism acknowledges multiple perspectives and lends itself to a more ecocentric form of discourse. Monist essentialism has been associated with both religious and secular hegemony. Relational pluralism, while not advocating rootless relativism, allows for the importance of spirituality and the sacrality of nature for nature's sake. Hence, it may be deemed post-religious and post-secular. Wonder plays an important role in the adoption of a post-secular, spiritual worldview, and provides a welcome antidote to the crypto-religions of contemporary consumerism and the "god of progress." The ecocentric view must be distinguished from a facile veneration of nature, which can revert to insidious forms of anthropocentric monism or purely personal spirituality. Archaic religious paths as well as emerging disciplines such as ecological phenomenology can help lead to a re-enchantment of nature.

APA, Harvard, Vancouver, ISO, and other styles

20

Lynch, Cecelia. "A neo-Weberian approach to religion in international politics." International Theory 1, no. 3 (November 2009): 381–408. http://dx.doi.org/10.1017/s1752971909000116.

Full text

Abstract:

Current approaches for understanding and analyzing religion in international politics insufficiently incorporate the role of ethics in the practices of religious actors. Primordialist approaches essentialize religion, instrumental approaches consider it to be an epiphenomenon, and cosmopolitan approachesa prioridowngrade alternative ethical constructs as insufficiently universalist. An approach to religion that begins with a constitutive understanding of religious belief and economic, social, and political practice as outlined in Weber’sSociology of Religion, is more helpful. However, because Weber’s method insufficiently addresses ethical intentionality, the ‘neo-Weberian’ approach I advance here incorporates the concepts of ‘common good’ and ‘popular casuistry’ into socio-historical contextualization. This approach provides a way to understand and theorize how religious adherents connect religious guidelines to moral action that avoids the essentialization of religion which is often characteristic of other perspectives.

APA, Harvard, Vancouver, ISO, and other styles

21

Taylor, Steve. "The Return of Perennial Perspectives? Why Transpersonal Psychology Should Remain Open to Essentialism." International Journal of Transpersonal Studies 36, no. 2 (September 1, 2017): 75–92. http://dx.doi.org/10.24972/ijts.2017.36.2.75.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Stănciulescu∗, Traian-Dinorel D. "Towards a Semiotics of the "Loving Light”: the Transmodern Turn." Human and Social Studies 4, no. 2 (June 1, 2015): 119–34. http://dx.doi.org/10.1515/hssr-2015-0018.

Full text

Abstract:

Abstract The core of what we call transmodern turn is sustained (after decades of dominance of post-modern epistemology) by the shaping of an ontological model of the “Essentials Unity”, in which Human Being, the World and God should be in a non-conflictual relationship of togetherness, by a resonant / holographic mechanism of light. (Re)cognizing that the world-object and metalanguage have an objective interface, religion, philosophy and modern (social) sciences harmonise their specific assertions through a semiotics of the "loving light” capable of proving that: syntactically, the world is governed by unifying patterns which contain the semantic meanings of an objective human “language of light”; from a pragmatic point of view, biophotonically assumed, the fundamental values of human being / history can be traced in the ontologic (natural - cultural) act of signification which foregrounds the becoming of universal resonance into love

APA, Harvard, Vancouver, ISO, and other styles

23

Gable, Justin. "God Without Metaphysics: Some Thomistic Reflections on Heidegger’s Onto-Theological Critique and the Future of Natural Theology." American Catholic Philosophical Quarterly 95, no. 3 (2021): 527–48. http://dx.doi.org/10.5840/acpq2021616233.

Full text

Abstract:

The Heideggerian critique of onto-theology has attained a semi-canonical status for continental philosophy of religion. But is the critique itself sound, and does it actually result in a richer philosophical and theological discourse concerning God? In this paper, I argue that Heidegger’s onto-theological critique suffers from serious difficulties. First (section II) I examine the critique, summarizing and condensing the critique in its essentials. I use Westphal’s fourfold criteria as a way of giving it some precision, while presenting it in relative independence from Heidegger’s own account of Being. In section III, I examine the results of non-onto-theological discourse on God post-Heidegger, suggesting, using the examples of John Caputo and Richard Kearney, that Heidegger’s onto-theological critique has not inspired a less problematic religious discourse. In the fourth and final section, I question the legitimacy of the critique itself. While Heidegger’s critique of onto-theology has the seemingly admirable goal of rendering our discourse about God less instrumental and idolatrous, a careful analysis of the criteria themselves reveals that onto-theology either misinterprets natural theological discourse on God or subjects it to impossible requirements.

APA, Harvard, Vancouver, ISO, and other styles

24

Ibrahim, Bilal. "Faḫr ad-Dīn ar-Rāzī, Ibn al-Hayṯam and Aristotelian Science: Essentialism versus Phenomenalism in Post-Classical Islamic Thought." Oriens 41, no. 3-4 (January 1, 2013): 379–431. http://dx.doi.org/10.1163/18778372-13413407.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Stone, Alison. "Essentialism and Anti-Essentialism in Feminist Philosophy." Journal of Moral Philosophy 1, no. 2 (2004): 135–53. http://dx.doi.org/10.1177/174046810400100202.

Full text

Abstract:

AbstractThis article revisits the ethical and political questions raised by feminist debates over essentialism, the belief that there are properties essential to women and which all women share. Feminists’ widespread rejection of essentialism has threatened to undermine feminist politics. Re-evaluating two responses to this problem—‘strategic’ essentialism and Iris Marion Young’s idea that women are an internally diverse ‘series’—I argue that both unsatisfactorily retain essentialism as a descriptive claim about the social reality of women’s lives. I argue instead that women have a ‘ genealogy’: women always acquire femininity by appropriating and reworking existing cultural interpretations of femininity, so that all women become situated within a history of overlapping chains of interpretation. Because all women are located within this complex history, they are identifiable as belonging to a determinate social group, despite sharing no common understanding or experience of femininity. The idea that women have a genealogy thus reconciles anti-essentialism with feminist politics.

APA, Harvard, Vancouver, ISO, and other styles

26

Robb, David. "Power Essentialism." Philosophical Topics 35, no. 1 (2007): 343–58. http://dx.doi.org/10.5840/philtopics2007351/216.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Griffin, Nicholas. "BRODY'S ESSENTIALISM." Southern Journal of Philosophy 23, no. 2 (June 1985): 273–77. http://dx.doi.org/10.1111/j.2041-6962.1985.tb00394.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Ellis, Brian, and Caroline Lierse. "Dispositional essentialism." Australasian Journal of Philosophy 72, no. 1 (March 1994): 27–45. http://dx.doi.org/10.1080/00048409412345861.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Clapp, L. "Scientific Essentialism." Philosophical Review 111, no. 4 (October 1, 2002): 589–94. http://dx.doi.org/10.1215/00318108-111-4-589.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Rocca, Michael Della. "Essentialists and Essentialism." Journal of Philosophy 93, no. 4 (1996): 186–202. http://dx.doi.org/10.2307/2940887.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Olson*, Eric T., and Karsten Witt. "Against Person Essentialism." Mind 129, no. 515 (June 29, 2020): 715–35. http://dx.doi.org/10.1093/mind/fzaa016.

Full text

Abstract:

Abstract It is widely held that every person is a person essentially, where being a person is having special mental properties such as intelligence and self-consciousness. It follows that nothing can acquire or lose these properties. The paper argues that this rules out all familiar psychological-continuity views of personal identity over time. It also faces grave difficulties in accounting for the mental powers of human beings who are not intelligent and self-conscious, such as foetuses and those with dementia.

APA, Harvard, Vancouver, ISO, and other styles

32

Bradley, Raymond D. "Wittgenstein's tractatarian essentialism." Australasian Journal of Philosophy 65, no. 1 (March 1987): 43–55. http://dx.doi.org/10.1080/00048408712342761.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Haggqvist, Soren. "ESSENTIALISM AND RIGIDITY." Philosophical Quarterly 56, no. 223 (April 2006): 275–83. http://dx.doi.org/10.1111/j.1467-9213.2006.00442.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Beebee, H. "Review: Scientific Essentialism." Mind 113, no. 450 (April 1, 2004): 334–40. http://dx.doi.org/10.1093/mind/113.450.334.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Croddy, W. Stephen. "Reparsing and essentialism." Philosophia 17, no. 1 (January 1987): 1–12. http://dx.doi.org/10.1007/bf02389999.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Matthews, Gareth B. "Aristotelian Essentialism." Philosophy and Phenomenological Research 50 (1990): 251. http://dx.doi.org/10.2307/2108042.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Lee, Joung Chul. "Beyond Essentialist Interreligious Education: Insights with a Whiteheadian Perspective of Multiplicity." Religions 10, no. 7 (June 26, 2019): 404. http://dx.doi.org/10.3390/rel10070404.

Full text

Abstract:

In the late twentieth century, interreligious education emerged as a way to transform one’s attitude toward other religions and reduce religious prejudice. This article addresses the philosophical aspects of this practice, in particular the problems that arise when an essentialist approach is accommodated. The problems include the why (philosophical rationale), the who (subject and participant), the what (content), and the future (purpose). In response, the author explores how a relational approach grounded in a Whiteheadian philosophy of multiplicity would allow us to understand interreligious education differently. The article finds that a relational approach can help us imagine and embody interreligious education in a more humanizing, inclusive, and transformative way.

APA, Harvard, Vancouver, ISO, and other styles

38

Nulty, Timothy J. "Predication, Intentionality and Relative Essentialism." Idealistic Studies 50, no. 3 (2020): 275–89. http://dx.doi.org/10.5840/idstudies2020119123.

Full text

Abstract:

Relative essentialism is the novel metaphysical theory that there can be multiple objects occupying the same space at the same time each with its own de re modal truths. Relative essentialism is motivated by Davidson’s semantics and his denial that nature itself is divided into a privileged domain of objects. Relative essentialism was first presented by Samuel C. Wheeler. I argue that Wheeler’s approach to the Davidsonian program needs to be elaborated in terms of various types of preconceptual intentional relations. This elaboration is already largely implicit in Davidson’s own later work and in Wheeler’s relaunching of Davidsonian metaphysics. More specifically, I argue that relative essentialism is ultimately founded not on predication narrowly construed but on intentionality broadly construed. Following Wheeler’s suggestion, comparisons are made between relative essentialism and work within the phenomenological tradition.

APA, Harvard, Vancouver, ISO, and other styles

39

Walsh, Denis. "Evolutionary Essentialism." British Journal for the Philosophy of Science 57, no. 2 (June 1, 2006): 425–48. http://dx.doi.org/10.1093/bjps/axl001.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Antonov, Alexey V. "Karl Popper and the Problem of Essentialism in Philosophy." RUDN Journal of Philosophy 26, no. 3 (September 30, 2022): 672–86. http://dx.doi.org/10.22363/2313-2302-2022-26-3-672-686.

Full text

Abstract:

In modern philosophy, essentialism is in most cases regarded as an outdated and, in fact, incorrect philosophical trend. And one of the scientists who created such a reputation of essentialism was the famous English philosopher of Austrian origin Karl Popper. The success of his book “The Open Society and its Enemies” led to the fact that in the West essentialism began to be considered not only cognitively untenable, but also suspicious as the theoretical basis of fascism, communism and totalitarianism. In the article, K. Popper’s arguments against essentialism are reviewed all over again, and it is shown that K. Popper’s criticism of essentialism as an anti-scientific and outdated doctrine is not the point of view of the philosophy as a whole, but it is just the position of empirical positivism. Essentialism deals with the reality that lies on the other side of phenomena. And this, according to K. Popper, necessarily leads to “ultimate” definitions. However, in accordance with the doctrine of falsification by K. Popper himself, every scientific conclusion within its expiration date is “ultimate”. The article shows that in reality essentialism did not only play an extraordinary role in the classical metaphysical theory of knowledge, but also continues to do so within the framework of modern ontology. Moreover, in the latter case, he does it with the help of abduction which is a specific form of logical inference generating scientific hypotheses. The existence of abduction in science, which generates new knowledge, suggests that essentialism is not something, at best, tolerable and excusable. This is the main way to development of sciences in general. In all cases, the author of the article considers only logical entities, but not legal, theological or any other.

APA, Harvard, Vancouver, ISO, and other styles

41

Wilson, Robert A., Matthew J. Barker, and Ingo Brigandt. "When Traditional Essentialism Fails." Philosophical Topics 35, no. 1 (2007): 189–215. http://dx.doi.org/10.5840/philtopics2007351/29.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Kronen, John D. "Essentialism Old and New." Modern Schoolman 68, no. 2 (1991): 123–51. http://dx.doi.org/10.5840/schoolman199168216.

Full text

APA, Harvard, Vancouver, ISO, and other styles

43

Enç, Berent. "Essentialism without Individual Essences." Midwest Studies in Philosophy 11 (1986): 403–26. http://dx.doi.org/10.1111/j.1475-4975.1986.tb00506.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Paul, L. A. "IN DEFENSE OF ESSENTIALISM." Philosophical Perspectives 20, no. 1 (December 2006): 333–72. http://dx.doi.org/10.1111/j.1520-8583.2006.00110.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

45

Ellis, Brian. "Marc lange on essentialism." Australasian Journal of Philosophy 83, no. 1 (March 2005): 75–79. http://dx.doi.org/10.1080/00048400500044025.

Full text

APA, Harvard, Vancouver, ISO, and other styles

46

Weckert, John. "Putnam, Reference and Essentialism." Dialogue 25, no. 3 (1986): 509–21. http://dx.doi.org/10.1017/s0012217300020916.

Full text

Abstract:

In Putnam's theory of reference, an historical component and an indexical one both play some part in establishing the extension of terms, although in “The meaning of ‘meaning’” it is not altogether clear just how important he believes the historical element to be. He seems to be much more interested in its indexical component, which he believes plays more or less the same role in his theory as rigidity does in Krip-ke's. In this paper, I will look more closely at these two elements and see what sorts of roles they could play in a theory like Putnam's. A theory of the extensions of general terms will emerge which differs from Putnam's in some important respects. It does, however, have some similarity with a recently published theory of Matthen's, but the arguments are different. I will also outline a theory of essences and kinds, which is based on this modified version.

APA, Harvard, Vancouver, ISO, and other styles

47

White, F. C. "Plato's Essentialism: A reply." Australasian Journal of Philosophy 66, no. 3 (September 1988): 403–13. http://dx.doi.org/10.1080/00048408812343471.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Williams, Neil E. "PUTNAM'S TRADITIONAL NEO-ESSENTIALISM." Philosophical Quarterly 61, no. 242 (December 14, 2010): 151–70. http://dx.doi.org/10.1111/j.1467-9213.2010.667.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Robertson, T. "Essentialism: origin and order." Mind 109, no. 434 (April 1, 2000): 299–307. http://dx.doi.org/10.1093/mind/109.434.299.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Mardiana, Mardiana, and Pujiati Suyata. "Evaluating the philosophical foundation of 2013 Curriculum." Jurnal Penelitian dan Evaluasi Pendidikan 21, no. 2 (December 30, 2017): 175–88. http://dx.doi.org/10.21831/pep.v21i2.13336.

Full text

Abstract:

The study was to: (1) identify the interpretation toward the philosophical foundation of 2013 Curriculum; and (2) evaluate the philosophical foundation of 2013 Curriculum. In order to achieve these objectives, the researchers implemented the method of philosophy interpretation, namely a method that might discover an individual’s paradigm through the texts or the articles that he or she composed. Furthermore, in order to evaluate the philosophical foundation of 2013 Curriculum the researchers implemented certain criteria and this effort was supported by the expert interview. The data were analyzed by means of hermeneutic method, namely the presence of a relationship among the three elements namely text, interpreter and reader. The conclusions of the study then were as follows: (1) the interpretation toward the philosophical foundation of 2013 Curriculum contained six points namely: (a) establishing and developing the nation’s attitude and civilization or the nation’s character, (b) developing the curriculum based on the nation’s culture, (c) referring to the fact that education had been a process of developing the learning participants’ potentials, (d) referring to the fact that education had been based on the nation’s culture and experience in the past, (e) referring to the fact that education had been basis of the nation’s life continuity and (f) Referring to the fact that education had been adjusted to the life of the learning participants as an individual, a society member and a citizen; (2) the six philosophical reasons namely: (a) perennialism, (b) essentialism, (c) progressivism, (d) pragmatism, (e) existentialism and (f) reconstructionism; (3) the following evaluation results: (a) the philosophical foundation of 2013 Curriculum based on the interpretation results had provided clear educational objectives and functions, (b) the philosophical foundation of 2013 Curriculum had been in accordance to facts, (c) the philosophical foundation of 2013 Curriculum had been in accordance to experiences, (d) the philosophical foundation of 2013 Curriculum had been in accordance to other religions, (e) the Graduates Competence Standards for the Senior High School students in the 2013 Curriculum had been too high and the learning method of 2013 Curriculum for the Elementary School students had been too high and (f) 2013 Curriculum had simple paradigm and it might be attended by the learning participants easily but such paradigm still demanded teachers’ creativity within the learning process implementation.

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!