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Journal articles on the topic 'Monists'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

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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2

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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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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4

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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Trogdon, Kelly. "Intrinsicality for Monists (and Pluralists)." Australasian Journal of Philosophy 88, no. 3 (2010): 555–58. http://dx.doi.org/10.1080/00048400903204010.

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O’Connor, Scott. "Both Generable and Alterable in Aristotle’s On Generation and Corruption I.1 & I.4." Rhizomata 12, no. 2 (2024): 216–45. https://doi.org/10.1515/rhiz-2024-0010.

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Abstract In GC I.1 Aristotle criticizes the monists and pluralists for accepting positions that eliminate either generation or alteration, and in GC I.4 he defends the existence of both. Thus, he must believe that his account is immune to those objections he raises against his predecessors, but it is difficult to reconstruct these objections, and so difficult to discern how Aristotle distinguishes his own account from theirs. In this paper, I propose a new reconstruction of these objections, and I show how Aristotle’s own account is immune to them so reconstructed. On my interpretation, Aristo

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WALLACE, LOUISE M. "Of Minds and Monists: Clinical Health Psychology." Clinical Psychology Forum 1, no. 19 (1989): 36–37. http://dx.doi.org/10.53841/bpscpf.1989.1.19.36.

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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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Brunning, Luke. "The Avoidance Approach to Plural Value." Theoria 66, no. 160 (2019): 53–70. http://dx.doi.org/10.3167/th.2019.6616004.

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Value monists and value pluralists disagree deeply. Pluralists want to explain why moral life feels frustrating; monists want clear action guidance. If pluralism is true, our actions may be unable to honour irredeemably clashing values. This possibility could prompt pessimism, but the ‘avoidance approach’ to pluralism holds that although values may conflict inherently, we can take pre-emptive action to avoid situations where they would conflict in practice, rather like a child pirouetting to avoid the cracks on a pavement. Sadly, this view is hostage to epistemic problems and unforeseen conseq

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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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Zajner, Chris. "William James and Swami Vivekananda: Their Relationship and the Conceptual Resemblance of Vedānta and Pragmatism." History of Philosophy Quarterly 38, no. 3 (2021): 277–96. http://dx.doi.org/10.5406/21521026.38.3.05.

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Abstract William James considered Swami Vivekananda the paragon of monists. Yet he comes to reject Vivekananda's philosophy as a result of monism's ineluctable philosophical conundrums and because it ultimately did not suit his active temperament. James's simplified assessment of Vivekananda's philosophy, however, reveals he had only a limited understanding of Vedānta. It can be speculated that James's understanding of Vedānta was mainly the aspect of rāja yoga (the science of psychic control)—which is evinced by the fact that he disagrees with what he perceives as a lack of ability to justify

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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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Beal, Bree. "What Are the Irreducible Basic Elements of Morality? A Critique of the Debate Over Monism and Pluralism in Moral Psychology." Perspectives on Psychological Science 15, no. 2 (2019): 273–90. http://dx.doi.org/10.1177/1745691619867106.

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The debate between monists and pluralists in moral psychology has been framed as an argument over the number of “irreducible basic elements” that can be used to describe the extent of the moral domain: Do all moral values ultimately reduce to one principle (i.e., monism), or are there multiple irreducibly distinct moral values (i.e., pluralism)? I critique the premise of this debate, arguing that the breadth of the moral domain cannot be adequately represented, understood, or explained in terms of moral values. Instead, an adequate account of moral psychology must explain moral phenomena in te

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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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Victorino, Camila Gomes. "AN INTRODUCTION TO NEUROPHILOSOPHY: THE MIND-BODY PROBLEM." Revista da Biologia 3, no. 1 (2009): 15–20. https://doi.org/10.11606/issn.1984-5154.v3p15-20.

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Neurophilosophy, allied to other sciences, like Neuroscience and Artificial Intelligence, triesto unravel the consciousness intelligence mysteries. In spite of the Neurophilosophy development, a MindPhilosophy which essays to conform to the cognitive science observed-events has never had the chance tobe formulated, because there is an enormous disagree concerning the mental states origins. Designed asthe mind-body problem, it breaks up the philosophical and scientific community in dualists and monists. If thefirst ones claim that mental states don ́t have the brain as source, the last ones cla

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16

Alter, Torin, and Sam Coleman. "Russellian physicalism and protophenomenal properties." Analysis 80, no. 3 (2020): 409–17. http://dx.doi.org/10.1093/analys/anaa006.

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Abstract According to Russellian monism, phenomenal consciousness is constituted by inscrutables: intrinsic properties that categorically ground dispositional properties described by fundamental physics. On Russellian physicalism, those inscrutables are construed as protophenomenal properties: non-structural properties that both categorically ground dispositional properties and, perhaps when appropriately structured, collectively constitute phenomenal properties. Morris and Brown (Journal of Consciousness Studies 2016, 2017) argue that protophenomenal properties cannot serve this purpose, give

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17

Blattberg, Charles. "Playing Political Philosophy." Review of Politics 78, no. 2 (2016): 307–8. http://dx.doi.org/10.1017/s0034670516000115.

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Ronald Beiner wants to have it both ways. We know this because, near the end of his book, he tells us that he is a “dualist,” someone for whom “philosophy and citizenship are defined by radically distinct purposes: the job of philosophy is to strive unconditionally for truth, and the job of citizenship is to strive for good and prudent judgment about the common purposes of civic life, and each should focus strictly on fulfilling its own appointed end without worrying too much about the other.” So there needs to be “a steady appreciation of the fundamental chasm between what we (as citizens) ne

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Jennings, Ronald C. "Cosmopolitan Subjects: Critical Reflections on Dualism, International Criminal Law and Sovereignty." African Journal of Legal Studies 7, no. 3 (2014): 321–50. http://dx.doi.org/10.1163/17087384-12342050.

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Is contemporary international criminal law (icl) compatible with sovereignty and traditional international law (il) as it is comprehended by the doctrine of Dualism, as understood by the great majority of international jurists, scholars, government representatives and those working at the tribunals? What the literature has entirely missed is that three most important figures in the initial creation and institutionalization of ilc for the Yugoslavia Tribunal in 1994 – Antonio Cassese, Cherif Bassiouni and Theodor Meron – all shared a commitment to a monistic view based on expansive and radical

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Papagiannis, Lampros. "The banality of Being and Becoming." dianoesis 15 (June 23, 2024): 193–208. http://dx.doi.org/10.12681/dia.38172.

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Throughout the history of philosophy there seems to be a distinction between or among schools of thought. For instance, idealism and materialism or behaviourism and natural predisposition. This article deals with the distinction between Being and Becoming demonstrating not only its importance, but also its internationality, as it appears that the distinction between Being and Becoming, which often takes the form of rivalry, does not concern Western philosophy alone, but it can be found, though under different forms, in the East, too. Several examples will show that, one way or another, the dif

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20

Lindeman, Marjaana, Tapani Riekki, and Annika M. Svedholm-Häkkinen. "Individual Differences in Conceptions of Soul, Mind, and Brain." Journal of Individual Differences 36, no. 3 (2015): 157–62. http://dx.doi.org/10.1027/1614-0001/a000167.

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We examined how people see the role of the brain, the mind, and the soul in biological, psychobiological, and mental states. Three clusters of participants were identified. The monists attributed biological, psychobiological, and mental processes only to the brain, the emergentists attributed the processes to the brain and to the mind, and the spiritualists attributed the processes to the brain, the mind, and the soul. Most participants attributed all states more to the brain than to the mind or soul. Beliefs, desires, and emotions were thought of as more likely to continue after death than ot

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Mihálik, Jakub. "Russelliánský monismus jako svébytné metafyzické stanovisko." FILOSOFIE DNES 9, no. 2 (2018): 23–43. http://dx.doi.org/10.26806/fd.v9i2.259.

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Příspěvek kriticky reaguje na pojednání o russelliánském monismu v monografii Jaké to je, nebo o čem to je? Tomáše Hříbka. Podle Hříbka russelliánský monismus, přístup k fenomenálnímu vědomí inspirovaný vhledy Bertranda Russella, nepředstavuje skutečnou alternativu vůči materialismu, dualismu a idealismu. Autor příspěvku argumentuje, že russelliánský monismus naopak lze pokládat za svébytné metafyzické stanovisko, jež se navíc vyhýbá hlavním úskalím těchto tradičních přístupů. Nejprve odpovídá na námitku, že fundamentální jsoucna neutrálního monismu jsou ve skutečnosti mentalistická, a tedy ni

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Mihálik, Jakub. "Russelliánský monismus jako svébytné metafyzické stanovisko." FILOSOFIE DNES 9, no. 2 (2018): 23–43. http://dx.doi.org/10.26806/fd.v9i2.394.

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Příspěvek kriticky reaguje na pojednání o russelliánském monismu v monografii Jaké to je, nebo o čem to je? Tomáše Hříbka. Podle Hříbka russelliánský monismus, přístup k fenomenálnímu vědomí inspirovaný vhledy Bertranda Russella, nepředstavuje skutečnou alternativu vůči materialismu, dualismu a idealismu. Autor příspěvku argumentuje, že russelliánský monismus naopak lze pokládat za svébytné metafyzické stanovisko, jež se navíc vyhýbá hlavním úskalím těchto tradičních přístupů. Nejprve odpovídá na námitku, že fundamentální jsoucna neutrálního monismu jsou ve skutečnosti mentalistická, a tedy ni

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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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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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Morales, Wilter C. "Presuposiciones materialistas para la comprensión bíblica del problema alma-cuerpo y la dilucidación de muerte-resurrección en la escatología." Revista Berit Olam 15, no. 2 (2023): 129–48. http://dx.doi.org/10.17162/rbo.v15i2.1911.

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El problema alma-cuerpo ha ocupado al hombre durante milenios. Se han planteado dos doctrinas o posturas, el dualismo y el monismo. El materialismo emergentista de la ontología monista (monismo psicofísico) es la que se relaciona con el texto bíblico, de modo que el alma (nefesh o psychē) designa procesos mentales, que todo organismo vivo posee. Y la muerte como una sucesión gradual de las funciones vitales, un proceso de los biosistemas, es decir un estado cuya antítesis es la resurrección y la restauración de todas las propiedades del ser humano.

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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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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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Susan, Pockett. "Midwifing a Science of Consciousness: the Role of Kuhnian Paradigms." Journal of NeuroPhilosophy 1, no. 1 (2022): 37–51. https://doi.org/10.5281/zenodo.6637736.

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It is argued that in terms of Thomas Kuhn's analysis of how different fields of science develop and progress, consciousness research is still in the pre-paradigm or pre-science phase that precedes the advent of any universally accepted paradigm.  A means by which this long-standing situation may be escaped is here suggested. This is to treat each of the three distinct theoretical positions that presently drive experimental research on the nature of consciousness as mini-paradigms and then apply the same logic that Kuhn sees as underpinning paradigm shifts in mature sciences to decide

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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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Dias, Diogo Bispo. "Pluralimo, Monismo e Relativismo Lógico." Revista de Filosofia Moderna e Contemporânea 6, no. 2 (2018): 21–36. http://dx.doi.org/10.26512/rfmc.v6i2.18883.

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Existe apenas uma lógica adequada? Ou há várias lógicas igualmente adequadas? O que significa, afinal, dizer que lógicas diferentes podem ser igualmente adequadas? E elas seriam adequadas com relação a quê? Este artigo pretende analisar as diferentes respostas a estas perguntas, ou seja, avaliaremos os argumentos centrais do debate entre pluralismo, relativismo e monismo lógico. Explicitaremos, por um lado, os principais pressupostos desta discussão e, por outro, suas ramificações filosóficas. Terminaremos indicando o desenvolvimento de um possível pluralismo lógico a partir da noção de paraco

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Hausheer, Roger. "Three Major Originators of the Concept of Verstehen: Vico, Herder, Schleiermacher." Royal Institute of Philosophy Supplement 41 (September 1996): 47–72. http://dx.doi.org/10.1017/s1358246100006044.

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It is generally agreed by historians of modern thought that, at the end of the nineteenth century and the beginning of the twentieth, philosophers in the German-speaking world identified and defined a type or species of knowledge whose peculiar independent status had hitherto been largely overlooked. It was developed, clarified, and, with a sharpened awareness of its unique possibilities, made to work in practice above all by Dilthey, Windelband, Rickert and their numerous followers; and, to a degree, also by Max Weber. The general name by which it was, and is, most often referred to is ‘Verst

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Inurreta Acero, Andrés. "La comprensión monista del cuerpo-mente y su impacto en la comprensión de la cultura en Herder." Bajo Palabra, no. 29 (December 11, 2022): 181–98. http://dx.doi.org/10.15366/bp2022.29.009.

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En este artículo quiero presentar lasconsecuencias que tiene la teoría monistade Johann G. Herder sobre el conceptode cultura, para mostrar que ésta no puedeentenderse exclusivamente como loscontenidos mentales o simbólicos independientesal cuerpo y la materia. Primeropresentaremos las críticas que Herderlevanta al dualismo, principalmente decorte racionalista; posteriormente describiremosla teoría monista que elaborael pensador alemán; después daremoslas claves generales de la concepción quetiene Herder de la cultura, para finalizarcon las consecuencias del monismo sobrela interpretación espi

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Leiva, Rodolfo. "Dualismo ontológico y monismo gnoseológico en las Regulae ad directionem ingenii de R. Descartes." ENDOXA, no. 43 (June 29, 2019): 91. http://dx.doi.org/10.5944/endoxa.43.2019.21942.

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En el presente artículo analizaremos cómo se produce un primer momento del giro subjetivo cartesiano a partir de la necesidad de dar una respuesta unitaria (es decir, monista) en el plano del conocimiento a una realidad ontológica irreductiblemente dualista, es decir, cómo se concibe un monismo gnoseológico a partir de un dualismo ontológico. A tal fin analizaremos cómo su mathesis universalis expresa el proyecto originario de las Regulae y establece las condiciones generales para su interpretación.nLuego, cómo esta mathesis, comprendida como exigencia epistémica, tiene como correlato gnoseoló

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Monteiro, Geovana da Paz. "Um absoluto movente: considerações sobre monismo e pluralismo em Bergson." Griot : Revista de Filosofia 18, no. 2 (2018): 86–99. http://dx.doi.org/10.31977/grirfi.v18i2.867.

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A metafísica tradicional, conforme Henri Bergson (1859-1941), via de regra, imobiliza o real tendo por fundamento uma concepção estática do ser. Na contramão dos rastros deixados pelo kantismo, e opondo-se curiosamente à tradição, Bergson pretende recriar a metafísica como experiência imediata de um absoluto movente, a duração. De partida nos deparamos com um problema: em suas obras, a concepção de uma única duração reveste-se de uma aparente ambiguidade, afinal sua filosofia é conhecida por tratar de temas como multiplicidade, diferenças de natureza, continuidade, movimento, todos apontando p

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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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Madeira, João Bruno Farias, and Manuel Fondevila Marón. "A Integração entre o Direito Interno e o Direito Internacional à Luz da Teoria da Constituição: Revisitando as Perspectivas Monista e Dualista do Conflito de Normas Internacionais." Teorias do Direito e Realismo Jurídico 2, no. 2 (2016): 61. http://dx.doi.org/10.26668/indexlawjournals/2525-9601/2016.v2i2.1582.

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A integração entre o direito interno e o direito internacional apresenta uma problemática que se tem buscado resolver, historicamente, através das teorias monista e dualista. O estudo proposto busca repensar a subsunção automática do conflito entre a ordem interna e a ordem internacional ao monismo e ao dualismo, afirmando que tal celeuma deve ser vista à luz da natureza do próprio Direito enquanto sistema integrado e sob o olhar dos fundamentos de existência do direito internacional. Preocupado com a unidade, coerência e completude do ordenamento jurídico, apresenta-se uma nova teoria, denomi

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Winograd, Monah. "Freud é monista, dualista ou pluralista?" Ágora: Estudos em Teoria Psicanalítica 7, no. 2 (2004): 203–20. http://dx.doi.org/10.1590/s1516-14982004000200002.

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Este artigo trata de uma questão que surge sempre que a problemática do corpo na teoria freudiana é desdobrada. Seria Freud monista, dualista ou pluralista? Nosso primeiro esforço é definir estes termos do léxico filosófico, atentando para a sua generalidade. Em seguida, debruçamo-nos sobre a obra freudiana para mostrar que sua teoria não se encaixa nestas categorias, ou antes, ela aglomera os três termos já que trabalha simultaneamente com monismos, dualismos e pluralismos. Analisamos os conceitos de inconsciente, pulsão, equação etiológica e séries complementares para sustentar esta posição.

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Sánchez Rivera, César Orlando. "El Yo corporal: desafío docente y pastoral." Anuario de Investigación: Universidad Católica de El Salvador 12, no. 1 (2023): 13–23. http://dx.doi.org/10.5377/aiunicaes.v12i1.16622.

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El materialismo práctico, mercantil y dialéctico que vivimos es un reduccionismo monista respecto al cuerpo humano; monismo que niega la dimensión espiritual de la persona humana, y deja - además, sin resolver - la complejidad y unidad del cuerpo y la persona. Estamos ante un reduccionismo antropológico que al separar el amor agápico de la sexualidad, como modo de ser de la persona humana, ha conducido a una devaluación de la persona misma, cuya dignidad ha sido subrayada por el Concilio Vaticano II mediante la antropología personalista, como respuesta eclesial a la secularización del cuerpo h

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Saxena, Priti. "Separation pain in Mahadevi Verma's poem 'Prabha'." RESEARCH HUB International Multidisciplinary Research Journal 10, no. 2 (2023): 24–28. http://dx.doi.org/10.53573/rhimrj.2023.v10n02.006.

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The basic substance of Mahadevi's poetry is pain. His poetry has the joy of pain, the beauty of pain and self-surrender to pain. Pain is the motivation and inspiration of his life. As a result of this inspiration, she has been able to create the best poetry. He has written subjective poems from beginning to end and his poetic path is spiritual. His deity is the ever-conscious Brahman of the monists and no gross form is possible for it. But Mahadevi has accepted that element as the most beloved. Due to which his early poems have got a touch of cosmicity, which is especially reflected in 'Nihar'

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Muntaabski, Bruno. "Adopción, presuposición lógica y práctica inferencial." Análisis Filosófico 42, no. 2 (2022): 339–66. http://dx.doi.org/10.36446/af.2022.689.

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El problema de la adopción, desarrollado por Kripke (2021) y elaborado por Padró (2015, 2021), ha generado considerable debate en la filosofía del lenguaje y de la lógica debido a sus consecuencias para las teorías de la racionalidad y la naturaleza de los principios lógicos. Se ha propuesto que existe una íntima relación entre este problema y el tipo de argumento de inconsistencia metarreferencial dirigido contra la defensa monista de una lógica no clásica. Esto ha llevado a pensar que la postura de Kripke contra la adopción de una lógica implica una crítica al monismo lógico no clásico. El p

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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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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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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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Volf, Marina N. "M. Mandelbaum and Historiography of Philosophy." Siberian Journal of Philosophy 17, no. 3 (2019): 222–44. http://dx.doi.org/10.25205/2541-7517-2019-17-3-222-244.

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The views of M. Mandelbaum on the historiography of philosophy have undergone a certain evolution. The paper shows the epistemological foundations of Mandelbaum’s historical and philosophical position. From the standpoint of critical realism and its application to social sciences Mandelbaum shows the advantages and disadvantages of the monistic or holistic approaches, partial monisms and pluralism. He considers A. O. Lovejoy's history of ideas to be the most reasonable pluralistic conception, although its use as a historical and philosophical methodology is limited. Intellectual history, which

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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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Tūtlytė, Rita. "The Prose of Marius Katiliškis: Artistic Contours of the Monistic Worldview." Colloquia 34 (May 22, 2015): 60–79. http://dx.doi.org/10.51554/col.2015.29047.

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In this article the author seeks to view novelist Marius Katiliškis’s oeuvre within the framework of European literary tradition, to draw attention to remnants of early twentieth century art’s monistic worldview in the writer’s narratives, and to highlight his artistic expression of the monistic worldview. The author of the article grounds her analysis in the philosophical concept of monism and in studies of its diffusion in late European Romanticism, and in German literary studies (Monika Fick, Marianne Wünsch) of twentieth century literary monism and shifts in literary systems (realism – mod

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Fajardo, Simón Cruz. "Antropología filosófica y su influencia en el currículo de la cultura física y afines en Colombia." Cuerpo, Cultura y Movimiento 1, no. 1 (2011): 15. http://dx.doi.org/10.15332/s2248-4418.2011.0001.01.

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El reduccionismo antropo-filosófico en la educación superior de la cultura física y la educación física es evidente debido a su mayor dedicación educativa a lo puramente técnico, es decir, a la mate- rialidad y mecanicidad del cuerpo humano. Hablar de la corporali- dad humana implica una reflexión sobre la naturaleza total del ser humano. Propusimos reflexionar críticamente sobre la historia del pensamiento de las principales corrientes de la antropología filo- sófica (dualista, monista y unicista) y las propuestas educativas del momento. Encontramos la prevalencia del dualismo que sobrevalora

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Ferreira Olaso, Gabriela, and Gustavo Bentancur. "El estatus de la experiencia en la teoría del conocimiento de Pedro Figari." Ixtli: Revista Latinoamericana de Filosofía de la Educación 1, no. 2 (2014): 257–73. https://doi.org/10.63314/lpfh6524.

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En este trabajo se indagará acerca del estatus de la experiencia en la teoría del conocimiento de Pedro Figari - artista, filósofo y educador uruguayo del ‘900- a fin de responder a cómo su filo- sofía -de caracterización monista- influye en su pedagogía - de orientación activa-. Su monismo, unicismo o construcción holística, es la clave por las que supera antagónicas posturas dualistas y al mecanicismo como modelo de dinámica del ser y de la materia. La frase-emblema que acuña, trabajar pensando y pensar trabajando, actúa directamente contra lo que el dualismo sustenta, la separación mente-cu

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