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Journal articles on the topic 'Monisten'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Lemay, Violaine, and Alexandra Juliane Law. "Les multiples vertus d'une ouverture pluraliste en théorie du droit: l'exemple de l'analyse du phénomène decause lawyering." Canadian journal of law and society 26, no. 2 (2011): 353–77. http://dx.doi.org/10.3138/cjls.26.2.353.

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RésuméLe présent article propose une réflexion sur les effets théoriques méconnus d'une prégnance moniste en les opposant aux avantages d'une approche ouverte aux différentes formes du pluralisme juridique, dont celles fortement présentes dans la pensée de Jean-Guy Belley. À l'occasion du phénomène croissant des pratiques decause lawyering, les auteures illustrent comment le thème de l'engagement politique en droit, fortement présent à l'intérieur du phénomèned'advocacieset discrètement directeur chez Belley, profite d'une pensée généralement émancipée des formes monistes qui constellent encor

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2

Botella, Sára, and César Botella. "Pour un monisme sexuel psyché-soma." Revue française de psychanalyse o 62, no. 5 (1998): 1483–92. http://dx.doi.org/10.3917/rfp.g1998.62n5.1483.

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Résumé Dans l’espoir de sortir des limites et des impasses que les conceptions monistes imposent à la pensée analytique, les auteurs, se basant sur une compréhension actuelle du sexuel, avancent l’idée d’un monisme psyché-soma d’ordre processuel et tentent d’éclairer le fait psychosomatique dans la nouvelle perspective d’une simultanéité processuelle. Celle-ci pourrait être à l’origine d’une meilleure connaissance dans le maniement des traitements analytiques.

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Griffiths, Owen, and A. C. Paseau. "Ways of Being and Logicality." Journal of Philosophy 120, no. 2 (2023): 94–116. http://dx.doi.org/10.5840/jphil202312025.

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Ontological monists hold that there is only one way of being, while ontological pluralists hold that there are many; for example, concrete objects like tables and chairs exist in a different way from abstract objects like numbers and sets. Correspondingly, the monist will want the familiar existential quantifier as a primitive logical constant, whereas the pluralist will want distinct ones, such as for abstract and concrete existence. In this paper, we consider how the debate between the monist and pluralist relates to the standard test for logicality. We deploy this test and show that it favo

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Rettler, Bradley. "Grounds and ‘Grounds’." Canadian Journal of Philosophy 47, no. 5 (2017): 631–55. http://dx.doi.org/10.1080/00455091.2017.1282306.

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AbstractIn this paper, I offer a new theory of grounding. The theory has is that grounding is a job description that is realized by different properties in different contexts. Those properties play the grounding role contingently, and grounding is the property that plays the grounding role essentially. On this theory, grounding is monistic, but ‘grounding’ refers to different relations in different contexts. First, I argue against Kit Fine’s monist univocalism. Next, I argue against Jessica Wilson’s pluralist multivocalism. Finally, I introduce monist multivocalism, explicate three versions of

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5

De Almeida Campos, Mariana. "O ESTATUTO ONTOLÓGICO DOS CORPOS EM DESCARTES." Revista Ideação 1, no. 50 (2024): 262–77. https://doi.org/10.13102/ideac.v1i50.11455.

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No presente artigo, examinarei qual é a posição de Descartes sobre o número de substâncias corpóreas e, como consequência, sobre o estatuto ontológico dos corpos. Ao examinar essas questões, mostrarei que elas se inserem em um debate existente na literatura sobre Descartes que separa os intérpretes entre pluralistas e monistas. Tendo em vista esse debate, apresentarei, primeiramente, as bases textuais da interpretação pluralista, assim como os seus principais argumentos. Argumentarei, em seguida, que se levarmos em consideração as teses metafísicas de Descartes sobre a substância, bem como alg

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6

Broekmans, Trix. "Diana Monissen." Skipr 11, no. 12 (2018): 25. http://dx.doi.org/10.1007/s12654-018-0257-7.

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Fox, Nick J., and Pam Alldred. "Social structures, power and resistance in monist sociology: (New) materialist insights." Journal of Sociology 54, no. 3 (2017): 315–30. http://dx.doi.org/10.1177/1440783317730615.

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Though mainstream sociological theory has been founded within dualisms such as structure/agency, nature/culture, and mind/matter, a thread within sociology dating back to Spencer and Tarde favoured a monist ontology that cut across such dualistic categories. This thread has been reinvigorated by recent developments in social theory, including the new materialisms, posthumanism and affect theories. Here we assess what a monist or ‘flat’ ontology means for sociological understanding of key concepts such as structures and systems, power and resistance. We examine two monistic sociologies: Bruno L

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8

GORDON-ROTH, JESSICA. "What Kind of Monist is Anne Finch Conway?" Journal of the American Philosophical Association 4, no. 3 (2018): 280–97. http://dx.doi.org/10.1017/apa.2018.24.

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AbstractOne of the most basic questions an ontology can address is: How many things, or substances, are there? A monist will say, ‘just one’. But there are different stripes of monism, and where the borders between these different views lie rests on the question, ‘To what does this “oneness” apply?’ Some monists apply ‘oneness’ to existence. Others apply ‘oneness’ to types. Determining whether a philosopher is a monist and deciphering what this is supposed to mean is no easy task, especially when it comes to those writing in the early modern period because many philosophers of the sixteenth, s

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9

Elings, Marloes. "Diana Monissen: Overdonderende doorzetter." Skipr 5, no. 5 (2012): 38–40. http://dx.doi.org/10.1007/s12654-012-0102-3.

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10

Legros, Dominique. "Traduire la religiosité amérindienne1." Thème 15, no. 2 (2008): 133–61. http://dx.doi.org/10.7202/017776ar.

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Résumé Cet article rend compte de l’épistémè religieux des peuples amérindiens du Nord du Canada en relativisant les concepts les plus fondamentaux de religions plus récentes, telles que le judaïsme, le bouddhisme, le christianisme et l’islam. Cette relativisation est effectuée en contrastant leur conception dualiste du monde avec celle des religions monistes grecque et romaine anciennes. Ce premier examen permet de constater qu’une religion peut parfaitement prôner la non-existence d’un paradis en dehors de l’ici-bas. En comparant ensuite les religions anciennes de la Grèce et de Rome et cell

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Schultz, Lucy Christine. "Pluralism and Dialectic: On James's Relation to Hegel." Hegel Bulletin 36, no. 2 (2015): 202–24. http://dx.doi.org/10.1017/hgl.2015.18.

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In this paper James's pluralism is examined in light of his critiques of ‘intellectualism’ and monistic idealism in order to elucidate his relationship to Hegel. Contrary to the strong anti-Hegelianism found throughout the writings of James, Hegel's dialectic and speculative logic are able to give a rational account of the continuity of objects and relations within experience that James struggled to articulate in A Pluralistic Universe. Neither James nor Hegel is an absolute pluralist or monist due to the interdependence of the concepts of unity and plurality, aptly described by Hegel in his L

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Eabrasu, Marian. "Deux lectures monistes d'Isaiah Berlin." Revue française de science politique 59, no. 5 (2009): 853. http://dx.doi.org/10.3917/rfsp.595.0853.

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13

Hossfeld, Uwe, and Georgy S. Levit. "Following Ernst Haeckel: The “Monistic Ethics” of Heinrich Schmidt." Philosophy of the History of Philosophy 3 (2023): 261–74. http://dx.doi.org/10.21638/spbu34.2022.117.

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The article scrutinizes the ethical conception of Heinrich Schmidt (1874–1935), a student of “German Darwin” Ernst Haeckel. Haeckel was not only an eminent champion of Darwinism, but also a philosopher who created a universal evolutionism, or “monism”. Haeckel’s doctrine is founded on the concept of evolution as a universal phenomenon, including everything from inorganic matter to the human beings. He believed in the unity of body and soul, as well as in the unity of spirit and matter. The acceptance of substantial monism as a scientific metamethodology and the basis of a new Weltanschauung wa

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Stoeber, Michael. "Introvertive Mystical Experiences: Monistic, Theistic, and the Theo-monistic." Religious Studies 29, no. 2 (1993): 169–84. http://dx.doi.org/10.1017/s0034412500022186.

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Some scholars have responded to the apparent differences between monistic and theistic mysticisms by emphasizing the role of socio-religious interpretations of the experiences. Both monistic and theistic experiences, they point out, are described as wholly unlike normal sensory events. These mystics claim to go beyond the usual categories of cognition; the experiences are said to be spaceless and timeless realizations which, though not strictly ineffable, defy precise and positive description. Moreover, the mystical exercises – the spiritual training and mental preparation – seem similar for b

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Koroncziová, Andrea, and Matej Kacaljak. "Gaar As Tax Treaty Override – Slovak Perspective." DANUBE: Law and Economics Review 8, no. 3 (2017): 139–55. http://dx.doi.org/10.1515/danb-2017-0010.

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Abstract The article summarises the views on the interrelation of GAARs and tax treaties, abstracts defining criteria for the feasibility of GAAR as an anti-abuse instrument in tax treaty situations and applies these to the situation (legislation and case law) in the Slovak Republic. The aim of the article is to provide insight on the potential interrelation of GAAR rules with existing tax treaties and formulate policy advice that should be optimal given the facts at hand. It shows that GAAR in its current form would in general have limited effectiveness in tackling tax treaty abuse situations

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Oliveira, Eduardo José Lima de. "A CONSCIÊNCIA E O EU NO PROJETO NATURALISTA DE DENNETT." Cadernos do PET Filosofia 3, no. 6 (2013): 50–59. http://dx.doi.org/10.26694/cadpetfil.v3i6.749.

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Um dos grandes problemas que se estabeleceu nas discussões filosóficas, e não somente de ordem filosófica, mas também científica, é o problema da relação mente e corpo. O problema da relação “mente e corpo” teve seu momento de maior evidência no século 17 com o filósofo francês René Descartes o qual enfatizou que o homem é ser composto de duas substâncias distintas, uma material e outra imaterial. Tal pensamento tem se tornado o centro de discussões entre dualistas e monistas. Daniel C. Dennett é um monista naturalista que contrapõe firmemente a postura dualista e suas extensões. A partir do p

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Spangenberg, Pilar. "Sombras del eleatismo en la concepción del lenguaje: la refutación de Platón y Aristóteles al monismo lingüístico." Méthexis 35, no. 1 (2023): 135–55. http://dx.doi.org/10.1163/24680974-35010007.

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Abstract The article studies two texts closely linked to each other. In the first place, the final lines of Physics I 2, a text in which Aristotle offers a refutation against positions that propose to modify the language to adapt it to a monistic semantics that, from his point of view, involves a reduction of the senses of being analogous to that of the Eleatic thinkers that he has been criticizing. Second, the refutation that the Eleatic Stranger offers to the linguistic monists who “deny the possibility of saying one thing through another” in Plato’s Sophist 251a-254e. It is particularly int

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Mikeš, Vladimír. "Les stoïciens et Platon – monistes ou dualistes ?" Archiv für Geschichte der Philosophie 102, no. 2 (2020): 299–323. http://dx.doi.org/10.1515/agph-2020-0004.

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AbstractThe Stoics’ way of presenting principles – the active and the passive – is ambiguous because they say that principles are two while also suggesting that they are inseparable and thus interdependent. This ambiguity cannot be resolved in favour of one or the other side of the dilemma, as is shown by analysis of two possible models of the relations among principles – a causal and a categories-based model. This ambiguity is rather a necessary consequence of the Stoic view of principles and should be compared to the ambiguity of Plato’s concept of “principles” in the Timaeus. Plato’s Recept

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Barreto Teixeira, Demetrius. "antijuridicidade a partir do sistema finalista e funcionalista." Cadernos do Programa de Pós-Graduação em Direito – PPGDir./UFRGS 19, no. 2 (2024): 1–23. https://doi.org/10.22456/2317-8558.131196.

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O presente trabalho tem como objetivo examinar o projeto de lei 6125/2019[1], projeto que estabelece normas aplicáveis aos militares em operações de Garantia da Lei e da Ordem e aos integrantes dos órgãos a que se refere o caput do art. 144 da Constituição e da Força Nacional de Segurança Pública, quando em apoio a operações de Garantia da Lei e da Ordem, à luz das teorias monistas e pluralistas de justificação da antijuridicidade nos sistemas finalistas e funcionalista sistêmico. O que se pretende é analisar, sob o enfoque dogmático-jurídico penal, a hipótese de exclusão de antijuridicidade p

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20

Casewit, Yousef. "Shushtarī’s Treatise on the Limits of Theology and Sufism: Discursive Knowledge (ʿilm), Direct Recognition (maʿrifa), and Mystical Realization (taḥqīq) in al-Risāla al-Quṣāriyya". Religions 11, № 5 (2020): 226. http://dx.doi.org/10.3390/rel11050226.

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Abū l-Ḥasan al-Shushtarī’s (d. 668/1269) heretofore unedited and unstudied treatise, “On the Limits [of Theology and Sufism]” (R. al-Quṣāriyya) is a succinct account of the celebrated Andalusī Sufi poet’s understanding of the relationship between discursive knowledge (ʿilm) of the rational Ashʿarite theologians, direct and unitive recognition (maʿrifa) of the Sufis, and verified knowledge (taḥqīq) of the monist Realizers. Following a broad discussion of the major trends in Sufism that form the background out of which Shushtarī emerges, this article analyzes the Quṣāriyya and presents a full En

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Spencer, Daniel. "Mysticism Monistic and Theistic." Philosophia Christi 24, no. 1 (2022): 65–84. http://dx.doi.org/10.5840/pc20222418.

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In this paper, I investigate the merits of an argument in the philosophy of mysticism which, if sound, appears to have serious implications for our estimation of various Christian saints, mystics, and theologians and some of their most profound spiritual experiences. After giving an initial statement of this argument, I offer a (tentative) defense of the two main premises at play and conclude the argument is plausibly sound. Following this, I turn to a discussion of Nelson Pike’s important objection to this argument and contend that, while doubtless more interesting than commonly supposed, it

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Harris, Marvin. "Monistic Determinism: Anti-Service." Journal of Anthropological Research 42, no. 3 (1986): 365–72. http://dx.doi.org/10.1086/jar.42.3.3630040.

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Michaud Gigon, Sophie, and Yannis Papadaniel. "Monisme ou monopolisme ?" Revue Médicale Suisse 15, no. 663 (2019): 1681. http://dx.doi.org/10.53738/revmed.2019.15.663.1681.

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King, Jeffrey C. "Semantics for Monists." Mind 115, no. 460 (2006): 1023–58. http://dx.doi.org/10.1093/mind/fzl1023.

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Grazer Philosophische studien, Editors. "The Monist." Grazer Philosophische studien 40, no. 1 (1991): 233–44. http://dx.doi.org/10.1163/18756735-90000498.

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Jornet, Alfredo, and Wolff-Michael Roth. "Perezhivanie—A Monist Concept for a Monist Theory." Mind, Culture, and Activity 23, no. 4 (2016): 353–55. http://dx.doi.org/10.1080/10749039.2016.1199703.

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BRAND-BALLARD, JEFFREY. "Why One Basic Principle?" Utilitas 19, no. 2 (2007): 220–42. http://dx.doi.org/10.1017/s0953820807002488.

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Principle monists believe that our moral duties, such as fidelity and non-maleficence, can be justified in terms of one basic moral principle. Principle pluralists disagree, some suggesting that only an excessive taste for simplicity or a desire to mimic natural science could lead one to endorse monism. InIdeal Code, Real World(Oxford, 2000), Brad Hooker defends a monist theory, employing the method of reflective equilibrium to unify the moral duties under a version of rule consequentialism. Hooker's arguments have drawn powerful criticisms from pluralists such as Alan Thomas, Phillip Montague

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Murzin, Gunter. "Ist die Monistik noch aufzuhalten?" kma - Klinik Management aktuell 12, no. 08 (2007): 3. http://dx.doi.org/10.1055/s-0036-1574303.

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Die Gesundheitsministerin Ulla Schmidt rüttelt bereits kräftig am bisherigen dualistischen Finanzierungssystem. Die Eckpunkte, die sie für die Krankenhausfinanzierung ab 2009 auf der letzten Gesundheitsministerkonferenz vorgelegt hat, zeigen, wohin die Reise nach dem Willen der Bundesregierung geht.

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Zibetti, Fabíola Wüst, and Luiz Ricardo de Miranda. "A RELAÇÃO ENTRE OS ORDENAMENTOS JURÍDICOS NACIONAL E INTERNACIONAL NA OBRA DE NORBERTO BOBBIO: DO PLURALISMO INSTITUCIONAL AO UNIVERSALISMO JURÍDICO." Revista Direitos Culturais 11, no. 23 (2016): 67. http://dx.doi.org/10.20912/2177-1499/2016.v11i23.2010.

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A relação entre os ordenamentos jurídicos nacional e internacional – tema clássico da teoria do Direito Internacional – continua a ser um assunto de grande relevância e atualidade. Dentre os estudiosos deste assunto, o jurista italiano Norberto Bobbio deixou importantes contribuições em seu legado. Com o propósito de resgatar esse legado, o presente artigo analisa o pensamento de Bobbio em alguns de seus escritos que abordam a temática. Nesta análise são enfatizadas suas principais considerações e contribuições a respeito dessa matéria. Como resultado, observa-se que Bobbio, partindo da concep

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Barbero, Díaz Reinaldo. "Neuroeducación: crítica a los reduccionismos monistas y dualistas en la neurocultura del siglo XXI." Revista Encuentro Educacional, Universidad del Zulia, Maracaibo - Venezuela 30, no. 2 (2023): 514–25. https://doi.org/10.5281/zenodo.10358183.

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ResumenLa Neuroeducación se presenta como una extensión de las ciencias pedagógicas sustentada en los avances de las neurociencias. Este ensayo tuvo como propósito aplicando la reflexión crítica como método de indagación, revisar algunas teorías científicas como cuerpos teóricos axiomatizados para dar cuenta de los mecanismos subyacentes a los procesos de enseñanza y aprendizaje mediados neurodinámicamente. Hoy la Neuroeducación ha asumido principios y teorías de la neurociencia con la finalidad de explicar el vínculo cerebro-aprendizaje sin perjuicio de practicar reduccionismos teóricos desde

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Ovčáčková, Lenka. "Přírodovědné monistické náboženství Josefa Adolfa Bulovy." Dějiny věd a techniky 54, no. 3-4 (2021): 176–87. https://doi.org/10.70391/7e5.3-4.b.

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The science-oriented monistic religion of Josef Adolf Bulova. The doctor of medicine Josef Adolf Bulova (1839–1903) was one of the first popularizers of Darwinism in the Czech lands. Apart from the communication of Darwin’s work to the Czech audience Bulova strived for the promotion of a science-oriented monistic worldview, which was closely related to the ideas of the tireless propagator of Darwinism, the doctor of medicine and zoologist Ernst Haeckel (1834–1919). Haeckel’s monistic religion, which united Darwin’s theory of evolution and Goethe’s Naturphilosophie, was for Bulova the essential

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Cândido, Carla Laino. "Freud: um monista mentalista?" Psicologia: Teoria e Pesquisa 19, no. 2 (2003): 127–33. http://dx.doi.org/10.1590/s0102-37722003000200004.

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É possível conceber a mente como um processo que emerge do corpo sem que possa ser reduzida a ele? Argumentamos que, ao situar as operações cerebrais mais próximas do terreno do significado, Freud desenvolve uma perspectiva energética do psiquismo que, além de se aproximar da moderna teoria científica da complexidade auto-organizada, é capaz de questionar as definições e categorias dualistas que tradicionalmente são aplicadas à relação mente-corpo. Com isso, Freud nos permite pensar em um corpo vivencial e multidimensional que difere do corpo abstrato da Modernidade, paradigmático ainda hoje p

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Sartenaer, Olivier. "Entre monisme et dualisme." Articles 38, no. 2 (2012): 543–57. http://dx.doi.org/10.7202/1007463ar.

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Dans cet article, nous nous proposons de mettre en évidence deux stratégies émergentistes possibles qui constituent une médiation intéressante entre les extrêmes classiques que sont le physicalisme réductionniste et le dualisme des substances. En distinguant trois niveaux de tension possibles entre monisme et dualisme — le niveau des substances, le niveau des propriétés causales et celui des prédicats — nous sommes amené à formuler deux positions philosophiques associées à deux concepts d’émergence distincts : l’émergence représentationnelle et l’émergence causale. Ces deux concepts s’avèrent

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Shermer, Michael. "Mustangs, Monists and Meaning." Scientific American 291, no. 3 (2004): 38. http://dx.doi.org/10.1038/scientificamerican0904-38.

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Woodward, William R. "Are scientists materialistic monists?" Behavioral and Brain Sciences 10, no. 04 (1987): 617. http://dx.doi.org/10.1017/s0140525x00054959.

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Armelle, JACQUET-ANDRIEU, and YANEVA-NEDEVA Kalina. "Pour une approche moniste et éthique du sujet aphasique." EPISTÉMÈ 20 (December 31, 2018): 3–45. http://dx.doi.org/10.38119/cacs.2018.20.1.

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Mizuno, Tatsuo. "Matière et esprit : la théorie du parallélisme moniste psychiatrique." Annales Médico-psychologiques, revue psychiatrique 171, no. 10 (2013): 680–86. http://dx.doi.org/10.1016/j.amp.2012.10.019.

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Wainwright, William. "The Affective Dionysian Tradition in Medieval Northern Europe." European Journal for Philosophy of Religion 7, no. 2 (2015): 21–34. http://dx.doi.org/10.24204/ejpr.v7i2.118.

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Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ‘monistic moments’. I conclude by discussing Nelson Pike’s claim that

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Valcke, Louis. "Le monisme épistémologique de la science contemporaine." Articles 1, no. 2 (2007): 3–13. http://dx.doi.org/10.7202/203010ar.

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Résumé L'auteur part du postulat d'objectivité de la méthode scientifique dans son affirmation d'une distinction radicale entre le sujet qui observe et l'objet observé. Il montre en quoi ce dualisme du sujet et de l'objet a été remis en question dans la physique quantique de Heisenberg et dans la psychologie behavioriste de Watson. Cependant, l'auteur soutient que le dépassement de ce dualisme cartésien par le monisme objectiviste (Monod) ou par le monisme subjectiviste (Eddington) est impossible pour la raison très simple que le monisme est impensable. De fait, le monisme a été pensé, mais da

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Kandel, P. E. "Social Conflict in a Monistic System." Soviet Sociology 30, no. 6 (1991): 30–43. http://dx.doi.org/10.2753/sor1061-0154300630.

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Kemp, Stephen. "Toward a Monistic Theory of Science." Philosophy of the Social Sciences 33, no. 3 (2003): 311–38. http://dx.doi.org/10.1177/0048393103252780.

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Gilead, Amihud. "Substance, attributes, and Spinoza's monistic pluralism." European Legacy 3, no. 6 (1998): 1–14. http://dx.doi.org/10.1080/10848779808579926.

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Windmann, Sabine. "Panic Disorder From a Monistic Perspective." Journal of Anxiety Disorders 12, no. 5 (1998): 485–507. http://dx.doi.org/10.1016/s0887-6185(98)00029-2.

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Upward, Frank. "The monistic diversity of continuum informatics." Records Management Journal 29, no. 1/2 (2019): 258–71. http://dx.doi.org/10.1108/rmj-09-2018-0028.

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Purpose The Information Age during the transition from the paper era to the digital one saw the fracturing and fragmenting of the information-based specialisations. More recently, professional norms for governance have been swept aside within new business models based on information based business applications. This paper aims to support an advance towards networked cohesion based on informatics, regenerating professionalism for the complex networked age. Design/methodology/approach New regulatory approaches will have to manage monistic diversity, connecting the deeper logic of continuum think

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Wilcox, John R. "A Monistic Interpretation of Whitehead’s Creativity." Process Studies 20, no. 3 (1991): 162–74. http://dx.doi.org/10.5840/process199120334.

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Wilcox, John R. "A Monistic Interpretation of Whitehead’s Creativity." Process Studies 20, no. 3 (1991): 162–74. http://dx.doi.org/10.2307/44798634.

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Seong, Haeyoung. "The Unique Concept of God in Donghak (東學, Eastern Learning): An Emanation of the Religious Experiences of Suun Choe Jeu". Religions 13, № 6 (2022): 531. http://dx.doi.org/10.3390/rel13060531.

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The religious experience of Suun Choe Jeu (水雲崔濟愚, 1824–1864) was a decisive starting point for the Donghak (東學, Eastern Learning) religion. This paper illustrates how Suun’s religious experiences—which are both dualistic and monistic—are foundational to the Donghak conception of God and are integral to Donghak’s unique religious and ethical framework. Whereas the dualistic experiences are manifested both in Suun’s first encounter with Sangje in 1860 and in Cheonsa mundap (天師問答, “conversation with the Heavenly Master”), the monistic experiences are demonstrated in Suun’s Osim jeuk yeoshim (吾心卽

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Kelly, Chris. "Value Monism, Richness, And Environmental Ethics." Les ateliers de l'éthique 9, no. 2 (2014): 110–29. http://dx.doi.org/10.7202/1026681ar.

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The intuitions at the core of environmental ethics and of other neglected value realms put pressure on traditional anthropocentric ethics based on monistic value theories. Such pressure is so severe that it has led many to give up on the idea of monistic value theories altogether. I argue that value monism is still preferable to value pluralism and that, indeed, these new challenges are opportunities to vastly improve impoverished traditional theories. I suggest an alternative monistic theory, Richness Theory, and show how it provides an opportunity to capture the needs of both environmental e

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Formisano, Roberto. "Les enjeux du monisme ontologique." Les Cahiers philosophiques de Strasbourg, no. 30 (December 15, 2011): 31–46. http://dx.doi.org/10.4000/cps.2412.

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Brahman, I. Made Adi. "Monisme: Pengetahuan Yang Membawa Kebijaksanaan." Sphatika: Jurnal Teologi 10, no. 1 (2019): 54. http://dx.doi.org/10.25078/sp.v10i1.1573.

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Monism is the view of God in unity in everything. Everything is God and the all one in the Lord. One God and covers everything and everything is covered by the Lord. Isn’t theresomething other than God. He is the one visible into the variegated because of the influence of maya. Through knowledge, the wise men would come to the real truth. He who has God (Brahman), will be God itself.

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