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Books on the topic 'Metaphysical humanism'

Author: Grafiati
Published: 4 June 2021
Last updated: 16 February 2022

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1

Social humanism: A new metaphysics. Routledge, 2012.

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2

Leung, S. K. Metaphysics for a humanist. Empiricus Books, 2001.

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3

Uriankhaĭ, D. "Margaash"-aas assukh "Onoodor"-iĭn asuudluud. Monsudar Khėvlėliĭn Gazar, 2004.

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4

Nidra, Poller, ed. Humanism of the other. University of Illinois Press, 2003.

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5

Jesus Christ, eternal God: Heavenly flesh and the metaphysics of matter. Oxford University Press, 2011.

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6

The metaphysics of self and world: Toward a humanistic philosophy. Temple University Press, 1991.

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7

Michael, Benedikt. Brennpunkte, Splitter und Balken. Turia + Kant, 1998.

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8

Congreso, Mundial de Filosofia Cristiana 1986 Monterrey N. L. Mexico). El humanismo y la metafisica cristiana en la actualidad: "In amore sapere et in sapientia amor" : segundo Congreso Mundial de Filosofia Cristiana, [Monterrey, N.L., Mexico, 1986]. Sociedad Católica Mexicana de Filosofia, 1987.

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9

Negativní platonismus. Československý spisovatel, 1990.

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10

Braddon-Mitchell, David. The philosophy of mind and cognition. Blackwell, 1996.

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11

1943-, Jackson Frank, ed. The philosophy of mind and cognition. 2nd ed. Blackwell Pub., 2007.

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12

Braddon-Mitchell, David. The philosophy of mind and cognition. Blackwell Publishers, 1996.

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13

Ellis, Brian. Social Humanism: A New Metaphysics. Taylor & Francis Group, 2015.

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14

Leung, S. K. Metaphysics for a Humanist. Janus Publishing Company, 2002.

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15

Halewood, Michael. The Inhumanity of Symbolism. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474429566.003.0005.

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Whitehead is clear that language and symbols are important for humans. But they are not generated solely from or by humans. If they were, Whitehead's philosophy would fall back into a sophisticated humanism and would lack metaphysical bite. This chapter traces the inhumanity of symbols in order to return to a more specific understanding of what Whitehead can tell us about the intersections of humans, language, and symbolism. It discusses the ways in which symbolism separates us from the world, relating this to Marx’s concept of the fetishism of the commodity, in which we ‘fail to see the human
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16

Nevo, Matthew Del. Metaphysics of Night: Recovering Soul, Renewing Humanism. Taylor & Francis Group, 2017.

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17

The Metaphysics Of Night Recovering Soul Renewing Humanism. Transaction Publishers, 2014.

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18

"Margaash"-aas assukh "Onoodor"-iin asuudluud. Monsudar Khevleliin Gazar, 2004.

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19

Lascano, Marcy P. Anne Conway on Liberty. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198810261.003.0011.

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This chapter makes sense of Anne Conway’s account of humans’ free will and capacity to choose to sin given her commitment to the belief that creatures are naturally inclined towards the good. It does so by: first, laying out the foundations of Conway’s metaphysics, including the difference between God’s and humans’ free will; second, explaining the human’s love for that which is similar to her, even when the object loved is of a lesser degree of perfection; and third, showing how moral choices can have implications for the metaphysical natures of creatures. This chapter concludes with Conway’s
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20

Hanna, Robert. Rational Human Condition Vol. 2: Deep Freedom and Real Persons - A Study in Metaphysics. Nova Science Publishers, Incorporated, 2018.

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21

Wilson, Jessica M. Metaphysical Emergence. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198823742.001.0001.

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The special sciences and ordinary experience present us with a world of macro-entities trees, birds, lakes, mountains, humans, houses, and sculptures, to name a few which materially depend on lower-level configurations, but which are also distinct from and distinctively efficacious as compared to these configurations. Such appearances give rise to two key questions. First, what is metaphysical emergence, more precisely? Second, is there actually any metaphysical emergence? In Metaphysical Emergence, Jessica Wilson provides clear, compelling, and systematic answers to these questions. Wilson ar
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22

Poller, Nidra, and Emmanuel Levinas. Humanism of the Other. University of Illinois Press, 2003.

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23

Cykowski, Elizabeth. Heidegger's Metaphysical Abyss. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198865407.001.0001.

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This book provides a critical study of Heidegger’s reflections on animality, which are presented most extensively in his 1929–30 lecture course The Fundamental Concepts of Metaphysics. In these lectures Heidegger poses two provocative metaphysical theses: the human, he claims, is ‘world-forming’, whereas the animal is ‘poor in world’. Contemporary secondary literature has emphatically criticised these theses on account of the objection that they forge an ‘abyss of essence’ between human and non-human organisms. The theses undermine scientific developments by breaking apart the biological conti
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24

Dallmayr, Fred. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190670979.003.0009.

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These remarks reiterate the view articulated in the book that the rise of modern democracy signifies more than just the expansion of the number of rulers, but rather a basic “paradigm shift” involving multiple dimensions of life and thought (comprising political, metaphysical, and even theological dimensions). By comparison, the remarks stress a more holistic breakthrough: the emergence of a new spirituality coupled with the deepening of a lateral or horizontal humanism under the aegis of a relational democracy. The constitutive elements of democracy—whose relationship has to be continuously r
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25

Ascending Spiral: Humanity's Last Chance. Marvelous Spirit Press, 2013.

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26

Vété-Congolo, Hanétha. Caribbean French-African Creole and African Metaphysics. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190657543.003.0017.

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The Euro-enslavement enterprise in America expanded the European geography temporarily, and, more lastingly, its culturo-linguistic and philosophical influence. The deportation of millions of Africans within that enterprise similarly extended the African presence in this part of the world, especially in the Caribbean. Africans deported by the French Empire spoke languages of the West Atlantic Mande, Kwa, or Voltaic groups. They arrived in their new and final location with their languages. However, no African language wholly survived the ordeal of enslavement in the Caribbean. This signals lang
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27

Kuhr, Rudolf. Wachstum an Menschlichkeit: Humanismus als Grundlage : ein Handbuch mit kurzen Texten und Zitaten. 2000.

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28

Devetak, Richard. Critical International Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823568.001.0001.

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Whether inspired by the Frankfurt School or Antonio Gramsci, the impact of critical theory on the study of international relations has grown considerably since its advent in the early 1980s. This book offers the first intellectual history of critical international theory. Richard Devetak approaches this history by locating its emergence in the rising prestige of theory and the theoretical persona. As theory’s prestige rose in the discipline of international relations it opened the way for normative and metatheoretical reconsiderations of the discipline and the world. The book traces the lines
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29

Anderson, Greg. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190886646.003.0018.

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After summarizing the book’ s overall case for an ontological turn in history, the conclusion briefly discusses four wider intellectual implications of this paradigm shift. First, this shift fundamentally changes the way we think about the past, from an ongoing story of a single humanity, inhabiting a single, continuous metaphysical conjuncture, to stories of multiple different humanities, each one inhabiting its own distinct world of experience. Second, the shift duly changes our sense of the relationship between present and past, whereby our modern world is no longer the ultimate telos of ou
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30

Bernet, Rudolf. Subjectivity. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.31.

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The history of the phenomenological understanding of subjectivity can be understood, negatively, as the history of a progressive turning away from a metaphysical conception of the human subject. It is, positively, also the history of a continuous broadening of the scope of subjectivity. The subject becomes less metaphysical when one considers its incarnation and bodily instincts, its personal characteristics and habitual styles of behavior, its depending on other subjects, its social and ethical life, its immersion in the world and in the history of humanity, its birth and death, and so on. We
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31

Jones, Janine. To Be Black, Excess, and Nonrecyclable. Edited by Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.1.

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One way of understanding the white man’s burden is as a waste management problem. The White West abjected Africans and people of African descent, thereby enacting and enabling their perception and treatment as a form of waste. The value of black waste to white Western economies is discernable in the metaphysics of a white imaginary of black abjection. It is necessary to elucidate that metaphysics, which reveals the structure of a humanist discourse that imagines black bodies as alienated from language, and the degradation entailed by such alienation. For example, when Africana people today cha
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32

Renz, Ursula. The Conception of Metaphysics in de Deo and Its Implications. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199350162.003.0003.

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This chapter discusses the metaphysical prerequisites of Spinoza’s theory of the human mind. Starting from the position that, rather than proposing a rational theology, Part One of the Ethics establishes some sort of general ontology, it is argued, first, that, by maintaining substance monism, Spinoza is committed to the realist claim that being is conceivable, or explainable. Next, the chapter argues for a reconstruction of the terms “substance” and “mode” as establishing a categorical distinction between two sorts of entities. By using these terms in the peculiar manner in which he does, Spi
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33

Toivanen, Juhana. Marking the Boundaries. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199375967.003.0009.

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The medieval reception of Aristotle’s theory of animals was rich and multifaceted and included reflection on his psychological theories but also, for instance, his claim that humans are “political animals.” A particular problem for the medievals was demarcating animals, that is, specifying the dividing line between animal and human. This is especially the case given the sophisticated capacities they ascribe to animals, while still retaining a hard and fast distinction between humans as rational and animals as irrational. Authors discussed in this chapter include Albert the Great, Peter Olivi,
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34

Carpenter, Amber D. Illuminating Community. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199375967.003.0005.

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This chapter presents a discussion of the rich tradition of reflection on animals in ancient Indian philosophy, which deals with but is not restricted to the topic of reincarnation. At the center of the piece is the continuity that Indians saw between human and nonhuman animals and the consequences of this outlook for the widespread idea of nonviolence. Consideration is also given to the philosophical interest of fables centrally featuring animals, for example the Pañcatantra. In general it is suggested that ancient Indian authors did not, unlike European counterparts, focus on the question of
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35

Legaspi, Michael C. Wisdom and Knowledge in the Hebrew Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190885120.003.0003.

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In the Hebrew Bible, wisdom is distinguished from knowledge. As a form of understanding that corresponds, necessarily, to the knower, the knowledge that humans gain is limited by who and what humans are. Though a divinely ordered world is indeed intelligible to humans, it is only partially so. Inasmuch as wisdom is a program for life ordered to an account of the whole—a whole that confounds our inescapably subjective judgments—it must be based on a holistic form of understanding that guides and directs in the face of ignorance and deep existential uncertainty. Instead of knowledge, then, wisdo
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36

Brown, Samuel Morris. Joseph Smith's Translation. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190054236.001.0001.

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Among many remarkable claims, Mormon founder Joseph Smith reported that he had translated ancient scriptures. He dictated the Book of Mormon, an American Bible from metal plates associated with Native antiquity; directly rewrote the King James Bible; and produced a scripture, derived from Egyptian funerary papyri, that he called the Book of Abraham. Smith and his followers used the term “translation” to describe the genesis of these English texts, which remain canonical for the Church of Jesus Christ of Latter-day Saints. Most commenters see these scriptures as merely linguistic objects; the c
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37

Katsafanas, Paul. The Emergence of the Drive Concept and the Collapse of the Animal/ Human Divide. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199375967.003.0016.

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The focal point of this chapter is the notion of “drive” (Trieb), akin to “instinct,” which becomes a primary explanatory concept in the eighteenth and nineteenth centuries, especially in the work of Blumenbach, Spencer, Schopenhauer, and Nietzsche. Drive plays a central role in three distinct areas: embryology, ethology, and metaphysics. In embryology, it describes a force, inaccessible in itself but whose results are visible and susceptible to scientific and philosophical study, governing organic development. In ethology, drives are the sources of seemingly deliberate, highly articulated, ye
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38

Legaspi, Michael C. Homer and the Wisdom of the Hero. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190885120.003.0002.

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The Homeric wisdom program highlights the role of character and choice in reaching personal fulfillment. What guides choice and supplies the criteria for a choiceworthy life are limits inherent in the social and sacred orders, which are recognized as unalterable realities (human mortality; fate), customary expectations (especially regarding honor), and certain virtues proper to heroic life (courage; cunning). Cosmic order, though taken for granted, is not an important resource for moral reasoning. Because knowledge and power ultimately reside with the gods, it belongs to humans to honor the go
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39

Oosterhoff, Richard. The Mathematical Principles of Natural Philosophy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823520.003.0006.

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As one of the great Renaissance champions of Aristotle, Lefèvre might be expected to be wary of mathematics in natural philosophy. As humanists, Lefèvre and his circle might be expected to avoid subjects such as the latitude of forms. Yet in certain dialogues Lefèvre offered an explicit rehabilitation of scholastic mathematical physics. This text assumed a metaphysics of making which allowed Lefèvre, Bovelles, and others to think of mathematical objects as relating to physical causes. They provide an account of knowing as making that responded to fifteenth-century concern about the balance of
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40

Pietroski, Paul M. Events and framing. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198812722.003.0006.

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Examples of adverbial modification, as in ‘Alvin chased Theodore gleefully yesterday’, were supposed to illustrate virtues of the Davidsonian conjecture reviewed in chapter four. But it is argued that such examples provide further evidence against the conjecture. A theory of meaning, for an expression-generating procedure that children can acquire, is concerned with how expressions like ‘Alvin chased Theodore’ are understood (not how the expressions are related to the events that occurred). A theory of truth is concerned with how expressions are related to the events that occurred (not how the
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41

Devetak, Richard. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823568.003.0007.

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This chapter restates the purpose of the book and sketches a way for critical international theory to be reoriented towards a historical mode of theorizing. Accepting the humanist and civil Enlightenment view that historical modes of knowledge are just as valuable as philosophical modes, the Conclusion suggests that critical international theory could do worse than think about addressing the ‘literate statesman’ and pursuing more modest reformist agendas aimed at combating the encroachment of metaphysics on politics. After distinguishing the contextual approach to history from post-Marxist and
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42

Lu-Adler, Huaping. Kant on the Way to His Own Philosophy of Logic. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190907136.003.0005.

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This chapter considers how Kant, from the mid-1760s through the mid-1770s, navigated between existing accounts of logic before finding his own voice. It highlights two breakthroughs that would contribute most to his mature theory of logic. The first breakthrough concerns Kant’s division of logic into two essentially different though complementary branches: a logic for the learned understanding and one for the common human understanding (to make it healthy), precursors to “pure logic” and “applied logic” respectively. This distinction not only marks a clear departure from the Leibnizian-Wolffia
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43

Jackson, Frank, and David Braddon-Mitchell. Philosophy of Mind and Cognition: An Introduction. 2nd ed. Blackwell Publishing Limited, 2006.

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44

Jackson, Frank, and David Braddon-Mitchell. Philosophy of Mind and Cognition: An Introduction. 2nd ed. Blackwell Publishing Limited, 2006.

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45

Gilby, Emma. Descartes's Fictions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198831891.001.0001.

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Descartes’s Fictions traces common movements in early modern philosophy and literary method. This volume reassesses the significance of Descartes’s writing by bringing his philosophical output into contact with the literary treatises, exempla, and debates of his age. Arguing that humanist theorizing about the art of poetry represents a vital intellectual context for Descartes’s work, the volume offers readings of the controversies to which this poetic theory gives rise, with particular reference to the genre of tragicomedy, the question of verisimilitude, and the figures of Guez de Balzac and
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46

Beiser, Frederick C. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828167.003.0001.

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Hermann Cohen was the last great thinker in the German idealist tradition. He was the final spokesman for the chief intellectual value of this tradition: the sovereignty of reason, the preeminence of reason not only in the spheres of epistemology and metaphysics, but also in those of ethics, politics, and religion. Cohen was the self-conscious heir of the Enlightenment, and he strived to maintain its cardinal values—critical rationality, toleration, and humanity—in a world which had reacted increasingly against them. As the last idealist, Cohen stood apart from his age and made a brave stand a
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47

Cappelen, Herman, and Josh Dever. Making AI Intelligible. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192894724.001.0001.

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Can humans and artificial intelligences share concepts and communicate? One aim of Making AI Intelligible is to show that philosophical work on the metaphysics of meaning can help answer these questions. Cappelen and Dever use the externalist tradition in philosophy of to create models of how AIs and humans can understand each other. In doing so, they also show ways in which that philosophical tradition can be improved: our linguistic encounters with AIs revel that our theories of meaning have been excessively anthropocentric. The questions addressed in the book are not only theoretically inte
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48

Franklin, Christopher Evan. A Minimal Libertarianism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190682781.001.0001.

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In this book Franklin develops and defends a version of event-causal libertarianism about free will and moral responsibility. This view is a combination of libertarianism—the view that humans sometimes act freely and that those actions are the upshots of nondeterministic causal processes—and agency reductionism—the view that the causal role of agents in exercises of free will is exhausted by the causal role of mental states and events (e.g., desires and beliefs) involving the agents. Many philosophers contend that event-causal libertarians have no advantage over compatibilists when it comes to
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49

Natale, Simone. Deceitful Media. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190080365.001.0001.

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Artificial intelligence (AI) is often discussed as something extraordinary, a dream—or a nightmare—that awakens metaphysical questions on human life. Yet far from a distant technology of the future, the true power of AI lies in its subtle revolution of ordinary life. From voice assistants like Siri to natural language processors, AI technologies use cultural biases and modern psychology to fit specific characteristics of how users perceive and navigate the external world, thereby projecting the illusion of intelligence. Integrating media studies, science and technology studies, and social psyc
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50

Leo, Russ. Tragedy as Philosophy in the Reformation World. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198834212.001.0001.

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Tragedy as Philosophy in the Reformation World examines how a series of influential poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine across diverse Reformation milieux. Rejecting familiar assumptions about tragedy, crucial figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful read
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