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Academic literature on the topic 'Philosophys'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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Journal articles on the topic "Philosophys"

Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosophers to lose themselves in an ideological myth (“the philosopher as idea(l)”) according to which philosophers are unaffected by the material conditions in which they exist. This myth prevents philosophers from noticing the extent to which their activity is influenced by extra‐philosophical determinants that shape, empirically, who becomes a professional philosopher (“the philosopher as imago”) and who doesn't. This article explores the relationship between philosophy's “idea(l)” and its “imago” as a way of shedding light on some of the mechanisms that make philosophy inhospitable for so many women, people of color, and economic minorities.

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Norhidayat, Norhidayat. "PSIKOLOGI DALAM TRADISI ILMIAH ISLAM." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (March 4, 2016): 195. http://dx.doi.org/10.18592/jiu.v12i2.689.

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This paper described about psychology which had been discussing in the traditions ofIslamic thought. Either in religious perpective, Sufis or philosophys, the psychology inthe traditions of Islamic thought was basically different from the psychology in thetradition of western-secular thought. However the last psychology was reduced as astudy of mind and behavior or mental processes, the other has been a study of soul asimmaterial substansions, it was neither of body nor part of body, it would be existwhenever the body had been died and each may be repaid what it had earned.

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Markovits, Francine. "Une attitude libertine: badiner avec la mort. Boureau- Deslandes et ses Réflexions sur les grands hommes qui sont morts en plaisantant." RIVISTA DI STORIA DELLA FILOSOFIA, no. 1 (February 2012): 19–34. http://dx.doi.org/10.3280/sf2012-001004.

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Don't philosophers die just like all other men? In order to speak of the death of philosophers, why choose an author like Boureau-Deslandes, who collected anecdotes of insolence in the face of death? Undoubtedly, free minds could only disarm theology by joking about it. The mental, moral and playful mechanisms of the mind can be taken apart to reveal the bans inscribed in the conscience through the workings of institutions. Against the philosophies of melancholy, fear, death and power, a philosophy of banter is a cheerful philosophy, an ethics of taste that destabilises the rules. It is this practice of bantering insolence that turns temperament into virtue and a man into a philosopher.

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

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In this article, I analyze the relation between ontology and practical philosophy in Cicero’s work and the role Hellenistic philosophy plays within the work of Giorgio Agamben. I discuss the relation between life and ontology, between philosophy as a guide to living and philosophy as the study of being. Unlike philosophers who treat Hellenistic philosophy as a form of therapy (Nussbaum, Foucault, Hadot), I show how Agamben interprets Hellenistic philosophy as oppressive by turning the theory of being into an injunction of having-to-be. For Agamben, every philosophy implies a certain form of life, and it is thus impossible to distinguish between ontology and living. The aim of philosophy, therefore, is not to be therapeutic but rather to develop an ontology that will allow for humanity to live without oppression. Through a detailed reading of Cicero’s concept of “nature,” I develop the reading and critique of Cicero suggested by Agamben.Cet article analyse la relation entre l’ontologie et la philosophie pratique dans l’oeuvre de Cicéron et le rôle joué par la philosophie hellénistique dans l’oeuvre de Giorgio Agamben. Il discute la relation entre la vie et l’ontologie, entre la philosophie comme guide de savoir-vivre et la philosophie comme étude de l’être. Contrairement aux philosophes qui traitent la philosophie hellénistique comme une forme de thérapie (Nussbaum, Foucault, Hadot), je montre que Agamben interprète la philosophie hellénistique comme essentielle-ment oppressive en transformant la théorie de l'être en une injonction normative de devoir-être. Pour Agamben, toute philosophie implique une certaine forme de vie, rendant alors la distinction entre l’ontologie et la vie impossible. Ainsi, le but de la philosophie n'est pas d’être thérapeutique mais plutôt de développer une ontologie qui permettra à l’humanité de vivre sans oppression. Par une lecture du concept de la « nature » de Cicéron, je développe l’interprétation et la critique de Cicéron proposé par Agamben.

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Alexander, James. "The Philosophy of Political History in Oakeshott and Collingwood." Journal of the Philosophy of History 10, no. 2 (June 17, 2016): 279–303. http://dx.doi.org/10.1163/18722636-12341328.

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Every political philosopher has a philosophy of political history, if sometimes not a very good one. Oakeshott and Collingwood are two twentieth century political philosophers who were particularly concerned with the significance of history for political philosophy; and who both, in the 1940s, sketched what I call philosophies of political history: that is, systematic schemes which could make sense of the entire history of political philosophy. In this article I observe that Oakeshott depended for the political threefold sketched in his Introduction to Hobbes’s Leviathan on a threefold Collingwood had developed in relation to science in The Idea of Nature. This is, I think, a novel observation. I contrast this political threefold with Collingwood’s own political threefold in The New Leviathan. I then consider the neglect of these schemes, along with the rare attempts to defend such philosophies of history in the writings of Greenleaf and Boucher. My own claim is that these philosophies of political history are exemplary: and that the threefold is, for obvious Hegelian reasons, a still useful form for this sort of reflection. Political philosophy is likely to improve the more it takes the philosophy of political history seriously.

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Ali, Forkan. "Connecting East and West through Modern Confucian Thought." Asian Studies 8, no. 3 (September 22, 2020): 63–87. http://dx.doi.org/10.4312/as.2020.8.3.63-87.

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This study is an attempt to establish that 20th century’s canonized Taiwanese philosopher Mou Zongsan (1909–1995) has contributed significantly to the innovative burgeoning of modern Confucianism (or New Confucianism) with the revision of Western philosophy. This is based on the hypothesis that if ideas travel through the past to the present, and vice versa, and if intellectual thinking never knows any national, cultural and social boundaries, then there is an obvious intersection and communication of philosophical thoughts of East and West. This article also contemplates the fact that Western philosophies are widely known as they are widely published, read and circulated. Conversely, due to the language barriers philosophy and philosophers from the East are less widely known. Therefore, this research critically introduces and connects the early 20th century Confucian philosopher Shili Xiong (1885–1968), his disciple the contemporary Taiwanese Confucian intellectual Mou Zongsan, along with the Western philosophers Immanuel Kant (1724–1804), Martin Heidegger (1889–1976), and Herman Bavinck (1854–1921), through ideas like moral autonomy, ethics, ontology, and imago Dei. In so doing, the article delineates the path to study 20th century Taiwanese philosophy, or broadly Chinese Confucian philosophy which makes a bridge between the East and the West through Modern Confucianism prevalently called New Confucianism.

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RATNER-ROSENHAGEN, JENNIFER. "“DIONYSIAN ENLIGHTENMENT”: WALTER KAUFMANN'S NIETZSCHE IN HISTORICAL PERSPECTIVE." Modern Intellectual History 3, no. 2 (August 2006): 239–69. http://dx.doi.org/10.1017/s1479244306000734.

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Walter Kaufmann's monumental study of Friedrich Nietzsche's philosophy, Nietzsche: Philosopher, Psychologist, Antichrist (1950) dramatically transformed Nietzsche interpretations in the postwar United States and rendered Kaufmann himself a dominant figure in transatlantic Nietzsche studies from 1950 until his death in 1980. While the longevity of Kaufmann's hegemony over postwar American Nietzsche interpretations in particular is remarkable, even more so is the fact that he revitalized the career of such a radical thinker in the conservative intellectual climate of the 1950s. Philosophers and historians typically credit Kaufmann with rescuing Nietzsche from the Nazis, but argue that he did so by denaturing Nietzsche's philosophy of power and narrowly transforming him into an existentialist. By contrast, this essay argues that Kaufmann took a much more dramatic step by extending the scope of Nietzsche's philosophy, demonstrating how his ideas resonated with but also transcended the dominant philosophies of the day. Kaufmann presented Nietzsche as a philosopher uniquely poised to bridge the increasing mid-century rift between continental and analytic philosophies, as well as between the increasingly distinct moral worlds of academic philosophers and general readers. At a time when philosophical discourses within the university and beyond were pulling apart, Kaufmann put Nietzsche to work to bring them back together. By emphasizing Nietzsche's harmony with the range of scholarly and popular philosophical concerns of mid-century, he also established, for the first time in the United States, Nietzsche's role as a canonical thinker in the Western tradition.

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Magee, Bryan. "My Conception of Philosophy." Royal Institute of Philosophy Supplement 65 (October 2009): 57–70. http://dx.doi.org/10.1017/s1358246109990051.

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There is general agreement, which I share, that among the earliest of Western philosophers were three of the very greatest: Socrates, Plato and Aristotle. Each of these is on record as saying something – and it is almost the same thing – about the nature of philosophy itself that goes to the heart of the matter. Aristotle said: ‘It is owing to their wonder that men now begin, and first began, to philosophise’ (Metaphysics, i.982). And Plato wrote, putting his words into the mouth of Socrates: ‘This sense of wonder is the mark of the philosopher. Philosophy indeed has no other origin’ (Theaetetus, section 155).

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Liparotti, Renan Marques. "Alexander philosopher-king: from Philosophy to action." Ploutarchos 14 (October 30, 2017): 47–68. http://dx.doi.org/10.14195/0258-655x_14_3.

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Plutarch, in his Life of Alexander and his speeches On the Fortune or Virtue of Alexander the Great, draws a portrait of a philosopher-king, inspired by Plato, Aristotle and Diogenes’ philosophies. This paper aims to analyse the dialogues between these philosophers and Alexander and to scrutinise the Macedonian’s political path whereby philosophical ideals were put in action. This study, therefore, may suggest that whilst in the encomiastic speeches Plutarch draws a king, enlightened by Philosophy, who made happier «all the inhabited earth», in the biography, contradictions of imposing a ‘blessed life’ are unveiled.

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Wylie, Alison. "Between Philosophy and Archaeology." American Antiquity 50, no. 2 (April 1985): 478–90. http://dx.doi.org/10.2307/280505.

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The journal of the Philosophy of Science Association,Philosophy of Science, celebrates its fiftieth anniversary this year, and in honor of this has reprinted the Table of Contents from its first issue as well as the lead article, “On the Character of Philosophic Problems” by Rudolf Carnap (1984). Carnap's object in this article is to determine just whatphilosophicalproblems in science are. He took this to be a question about what distinguishes the “standpoint” of a philosopher from that of the empirical investigator (1984:6). He begins with the observation that “philosophers have ever declared that their problems lie at a different level from the problems of the empirical sciences . . . the question is, however, where one should seek this level” (1984:5).

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Dissertations / Theses on the topic "Philosophys"

Catalano, Chiara. "Philosophia mater haereticorum et errorum : Philosophies et philosophes dans l'Augustinus de Cornelius Jansénius (1585-1638)." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5005.

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Dans le troisième chapitre du Liber Prooemialis du second tome de son Augustinus (1640), Cornelius Jansénius (1585-1638) écrit que la philosophie a été dans le passé mater haereticorum et est maintenant mater errorum. Cette assertion, dont la source est Tertullien (Adversus Hermogenem VIII), anime toute la critique janséniste à la philosophie. C'est à partir de cette assertion que j’étudie dans ma thèse la critique que Jansénius adresse contre la philosophie païenne et humaine en tant qu'inspiratrice pas seulement de plusieurs hérésies de l'antiquité (surtout celle pélagienne), mais aussi de nombreux erreurs de la théologie scolastique moderne, celle des jésuites. J’analyse donc les arguments avancés par Jansénius contre Francisco Suárez (1548-1617), que avec son stoïcisme aurait selon l'auteur reproduit les erreurs du pélagien Julien d'Éclane, aussi bien que contre Gabriel Vásquez (1549-1604) et son aristotélisme. L’attaque de Jansénius concerne aussi un autre jésuite, François Garasse (1585-1631). C’est justement Garasse, d’ailleurs, que Jean Duvergier d'Hauranne (1581-1643), ami de Jansénius, avait combattu dans sa Somme des fautes et faussetés capitales contenues en la Somme théologique du Père François Garasse (Paris, Par Ioseph Boüillerot, 1626). Il d’agit là d’une ouvrage écrite en réponse à La somme théologique des vérités capitales de la religion chréstienne (Paris, Chez Sebastien Chappelet, 1625) de Garasse. Est-ce-que Jansénius est enfin un autre Augustin qui a essayé de lutter contre les nouvelles hérésies de l'époque moderne et surtout contre leur philosophie? Cela est l'image que j’essaie de reconstruire à travers l'Augustinus
In the third chapter of Liber Prooemialis of the second volume of Augustinus (1640), Cornelius Jansenius (1585-1638) writes that philosophy has been in the past mater haereticorum and it is in the present mater errorum. This claim, whose source is Tertullian (Adversus Hermogenem VIII), animates all jansenian criticism against philosophy. Moving from this claim, I address Jansenius' criticism against pagan and human philosophy as inspirer of the ancient heresies (in particular the Pelagian) as well as of modern Scholastic theology too (i. E. Jesuit one). Accordingly, I analyze Jansenius’ attack against Francisco Suárez (1548-1617) and his presumed stoicism (which, according to Jansensius, would have been drawn on Julian of Aeclanum's pelagian errors), as well as against Gabriel Vásquez (1549-1604) and his aristotelianism. Jansenius’ attack is also addressed against another Jesuit, François Garasse (1585-1631). Jansensius’ friend Jean Duvergier de Hauranne (1581-1643) had already fought Garasse in the Somme des fautes et faussetés capitales contenues en la Somme théologique du Père François Garasse (Paris, Par Ioseph Boüillerot, 1626), written in response to Garasse’s La somme théologique des vérités capitales de la religion chréstienne (Paris, Chez Sebastien Chappelet, 1625). Is Jansenius another Augustine who tried to fight against new heresies of the modern era and especially against their philosophy? This is the image that I tried to reconstruct through the Augustinus

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Schneider, Ulrich Johannes. "Der Stuhl." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-156944.

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"Denn wenn das Reisen für die Philosophie eine Rolle spielt, dann in Zusammenhang mit der Hervorbringung von philosophischen Texten. Diese nun sind nicht "Unterwegs" geschrieben, sondern "zuhause". Am Ende jeder Reise gab es ein Hinsetzen, ein Zu-Sich-Zurückkommen, ein Sich-Sammeln, und erst daraus entstand Philosophie. Jedenfalls ist das unsere Vorstellung. Das, was wir Philosophie nennen, halten wir für das Produkt einer geistigen Hervorbringung, einer gedanklichen "Setzung".

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Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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Chabot, Pascal. "Processus techniques et processus d'individuation dans la philosophie de Gilbert Simondon." Doctoral thesis, Universite Libre de Bruxelles, 2000. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211737.

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Schneider, Ulrich Johannes. "Situation der Philosophie, Kultur der Philosophen." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148897.

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Seit 1990 sind westdeutsche Verhältnisse auch im Osten der erweiterten BRD anzutreffen: Für wenige Bereiche trifft das so allgemein zu wie für die Universitäten, die in den neuen Bundesländern strukturell denen der alten Bundesländer gleichgemacht wurden. Die Inhalte haben gewechselt, je nach Disziplin. Aber ist damit alles gesagt? Was heißt das zum Beispiel für die Philosophie, nachdem die Universitäten das westdeutsche Muster adaptiert haben, und zugleich Inhalte und Personen fast völlig ausgetauscht wurden?

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Schneider, Ulrich Johannes. "Jurt, Joseph (ed.): Zeitgenössische französische Denker : eine Bilanz. Rombach, Freiburg im Breisgau 1998, 273 S. (Rezension)." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-151917.

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Die französische Philosophie der zweiten Hälfte des 20. Jahrhunderts hat weltweit eine Rezeption erfahren, die immer wieder neu Zusammenfassungen und einführend-kommentierende Darstellungen herausfordert. Nun ist ein neuer Sammelband zu vermelden, der von dem Freiburger Romanisten Joseph Jurt herausgegeben wurde.

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Michaud, Myriam. "L'acte de philosopher en Philosophie pour enfants." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27431/27431.pdf.

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Rao, Sathya. "Philosophies et non-philosophie de la traduction." Paris 10, 2003. http://www.theses.fr/2003PA100016.

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L'objet de cette thèse est d'inventer une façon de penser la traduction échappant à la circularité philosophique et ses doublets. En premier lieu, nous explorerons plusieurs philosophies de la traduction afin de montrer leur complexité propre et leur structure invariante. En deuxième lieu, nous élaborerons à partir de ce matériau une théorie non-philosophique de la traduction. A partir de la pensée de François Laruelle, nous en dégagerons les instances principales : le Sans-traduction qui fait débuter la traduction dans le réel, la Force (de) traduire qui libère la pensée transcendantale du traduire et la Traduction unilatérale qui permet une critique radicale de l'usage philosophique de la traduction et sa pratique non-dualiste. Nous procéderons au commentaire non-philosophique de "la tâche du traducteur" de Benjamin et à la traduction non-épistémologique de la philosophie quinienne. L'ensemble des termes du traduire non-philosophique entrera dans un Dictionnaire des Untraductibles
The purpose of this work is to invent a new way of thinking translation which avoids the circularity of philosophy and does not rely on its many dualisms. Firstly, several philosophies of translation will be examined to show their inner complexity and their invariant structure. Secondly, this material will be used to produce a non-philosophical theory of translation. On the basis of François Laruelle's work, its three main instances will be defined : the Un-translatable situates the cause of translation in the real, the Force (of) translation liberates the transcendental acitivity of translation, and the Unilateral translation allows the radical criticism of the philosophical use of translation and its non-dualist practice. The non-philosophical commentary of Benjamin's "Task of the translator" and the non-epistemological translation of Quine's philosophy will be carried on. The terms describing the non-philosophical translation will be gathered in a Dictionary of the Un-translatables

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Schneider, Ulrich Johannes. "Der Stuhl: Philosophie im Sitzen." Leipziger Universitätsverlag, 1996. https://ul.qucosa.de/id/qucosa%3A13026.

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Signoriello, F. "Satire of philosophy and philosophers in fifteenth century Florence." Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1430475/.

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After centuries when those who were engaged with the preservation and the transmission of knowledge were only partially devoted to intellectual activities, fifteenth-century Italy saw the rebirth of the philosopher. This thesis traces the changes that shaped the role of the philosopher during the fifteenth-century in Florence, a city whose arts, literature and philosophical heritage have been the focus of scholarly attention for many years. A feature of Quattrocento Florence that has been neglected, however, is comic literature. This thesis discusses a distinctive aspect of this literature: fifteenth century satirical comic literature progressively assumed the form of a tradition the aim of which was to mock intellectual aspirations. Through the evolution of this tradition we can follow the development of the intellectual Florentine milieu. The thesis is divided into two parts. The first deals with the development of the satire of philosophy and is made up of five Chapters, each dedicated to one or more poets who represent a different stage. In his poem Lo Studio d’Atene Stefano Finiguerri mocked the scholars of the Florentine University. Finiguerri was followed by Burchiello and his imitators, who developed a more refined style of comic poetry. Matteo Franco and Alessandro Braccesi addressed philosophers more directly, while Lorenzo de’ Medici parodied the philosophy of Marsilio Ficino. The second part of the thesis deals with the representation of the intellectual understood as the fully formed figure of the philosopher. The two most significant authors here are Marsilio Ficino and his antagonist, the poet Luigi Pulci.

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Books on the topic "Philosophys"

Sibinović, Đorđe D. Slova crvena. Novi Sad: Prometej, 2010.

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Publishing, Britannica Educational, ed. The 100 most influential philosophers. New York, NY: Britannica Educational Pub. in association with Fall River Press, 2011.

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Badiou, Alain. Petit panthéon portatif: Althusser, Borreil, Canguilhem, Cavaillès, G. Châtelet, Deleuze, Derrida, Foucault, Hyppolite, Lacan, Lacoue-Labarthe, Lyotard, F. Proust, Sartre. Paris: Fabrique, 2008.

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Shand, John. Philosophy and philosophers: An introduction to Western philosophy. Chesham: Acumen, 2002.

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Shand, John. Philosophy and philosophers: An introduction to western philosophy. Montreal: McGill-Queen's University Press, 1993.

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Philosophy and philosophers: An introduction to western philosophy. London: Penguin Books, 1994.

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Fackenheim, Emil L. Jewish philosophers and Jewish philosophy. Bloomington, Ind: Indiana University Press, 1996.

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Dilman, İlham. Philosophy and the Philosophic Life. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-21797-7.

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Fackenheim, Emil L. Jewish philosophers and Jewish philosophy. Bloomington: Indiana University Press, 1996.

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Philosopher au Québec: Deuxièmes entretiens. Québec [Qué.]: Presses de l'Université Laval, 2011.

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Book chapters on the topic "Philosophys"

Koskinen, Inkeri, and David Ludwig. "Philosophy or philosophies?" In Global Epistemologies and Philosophies of Science, 15–25. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003027140-3.

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Neville, Robert Cummings. "Religions, philosophies, and philosophy of religion." In God, Reason and Religions, 165–81. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-011-0417-3_11.

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Hügli, Anton. "World Philosophy: On Philosophers Making Peace." In Philosophical Faith and the Future of Humanity, 335–45. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-94-007-2223-1_27.

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Bubbio, Paolo Diego. "Why We Need Philosophy – and Philosophers." In Why Philosophy?, edited by Paolo Diego Bubbio and Jeff Malpas, 27–40. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110650990-005.

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Baggett, David. "Mister Rogers’ Neighborhood as Philosophy: Children as Philosophers." In The Palgrave Handbook of Popular Culture as Philosophy, 1–22. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-97134-6_26-1.

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Wang, Xuan, Eng Tat Khoo, Sanath Siriwardana, Horathalge Iroshan, and Ryohei Nakatsu. "Philosophy Meets Entertainment: Designing an Interactive Virtual Philosopher." In Lecture Notes in Computer Science, 100–113. Berlin, Heidelberg: Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-33542-6_9.

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Asal, Sonja. "Philosophen (philosophes)." In Rousseau und die Moderne, 230–40. Wallstein Verlag, 2013. http://dx.doi.org/10.5771/9783835324190-230.

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Damme, Stéphane Van. "Philosophe/philosopher." In The Cambridge Companion to the French Enlightenment, 153–66. Cambridge University Press, 2014. http://dx.doi.org/10.1017/cco9781139108959.012.

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"PHILOSOPHY AND PHILOSOPHIA." In The Philosopher, 54–119. Princeton University Press, 2016. http://dx.doi.org/10.2307/j.ctvc779bf.6.

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"12. Philosophie / Philosophy." In Philosophie / Psychologie / Recht und Verwaltung / Religion, Theologie, edited by Hartmut Walravens, 1–43. Berlin, Boston: De Gruyter, 2000. http://dx.doi.org/10.1515/9783110976472-003.

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Conference papers on the topic "Philosophys"

Bertha, Carlos E. "Engineering Ethics: Improving Pedagogical Methods." In ASME 2006 International Mechanical Engineering Congress and Exposition. ASMEDC, 2006. http://dx.doi.org/10.1115/imece2006-13569.

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Engineers like to solve problems. But they tend to like to solve problems that have discrete solutions. As long as they know which formulae apply, the rest is a matter of calculation. When philosophers teach ethics, they often take an approach that seems antithetical to the engineer's methods of solving problems: ethicists teach in terms of "ill-defined problems." For the purposes of this essay, I will assume that it has been fairly well established that engineering students should take an ethics course as part of their curriculum. Having said that, should engineers suffer through an ethics course taught by a philosopher? Or should engineers teach engineering ethics? Should engineering students get a tailored version of the course offered by the philosophy department?

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Zhang, Wenwu. "Sustainability and Manufacturing Philosophy: From Mass Production to Intelligent Energy Field Manufacturing." In ASME 2009 International Manufacturing Science and Engineering Conference. ASMEDC, 2009. http://dx.doi.org/10.1115/msec2009-84304.

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In the downturn of economy, it is meaningful to reflect on the evolution of engineering philosophies. This paper gives a historical review of major manufacturing philosophies and methodologies, such as mass production, lean manufacturing, systematic innovation, digital manufacturing, and sustainable development. The general strategy of Intelligent EFM and the from nature to nature philosophy of engineering are established to help achieve both prosperity and sustainability.

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Alison, Aurosa. "Les « Unités » Modulor dans la Philosophie de l’Espace de Gaston Bachelard." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.1045.

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Résumé: Celui du Modulor est le premier exemple de la mesure humaine utilisée dans l’architecture. L’architecture de la moitié du vingtième siècle a été influencée par les projets de Le Corbusier. En même temps, la pensée de Gaston Bachelard s’évolue contextuellement au Mouvement Moderne et en 1957 le philosophe publie le célèbre ouvrage « La Poétique de l’espace ». Une bonne partie de sa pensée a été influencée par l’étude des quatre éléments naturels, par une conception de l’espace intime et par les différents développements de l’image de la maison. La description de la maison, dans les mots de Bachelard, correspond aux thèses principales de Carl Gustav Jung sur les différentes étapes de l’âme. Dans cette étude nous analysons les liaisons entre une conception intime de l’espace vécu et la pensée progressive de l’architecture moderne. A travers les exemples suggérés par l’Unité d’Habitation et par le Cabanon de Le Corbusier, nous voulons illustrer les dynamiques d’une philosophie de l’espace, émotionnelle, intime et secret. Abstract: The Modulor is the first example of the human measure. The architecture of the second part of the twenty century was influenced by Le Corbusier works. The development of the thought of Gaston Bachelard is contextualized in the second half of the twentieth century too, he writhed the Poetic of the Space on 1957. His philosophy was influenced based on the study of the four natural elements, up to the conception of intimate space, namely that of the house. The Bachelard house description corresponds to the Carl Gustav Jung’s theses about the soul life and the soul stadium. In this paper we analyse the correspondences between an intimate conception of the lived space and an architectural progressive thought. Throw the examples of Le Corbusier’s Unité d’Habitation and of Le Corbusier’s Cabanon we try to explain the emotional, intimate and secret dynamic of a current Space Philosophy. Mots clés: Unités, Modulor, Architecture, Mouvement Moderne, Gaston Bachelard, Poétique de l’espace, Espace intime. Keywords: Unités, Modulor, Architecture, Gaston Bachelard, Space Philosophy, Intimate Space. DOI: http://dx.doi.org/10.4995/LC2015.2015.1045

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Savic, Sasha M., Marco A. Micheli, and Andreas C. Bauer. "Redesign of a Multistage Axial Compressor for a Heavy Duty Industrial Gas Turbine (GT11NMC)." In ASME Turbo Expo 2005: Power for Land, Sea, and Air. ASMEDC, 2005. http://dx.doi.org/10.1115/gt2005-68315.

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Different approaches to compressor design exist in industrial practice. This paper describes two design philosophies that can be followed with compressor development (re-staggering and new airfoil design), and reports on field experience gained with an advanced compressor design using CDA (Controlled Diffusion Airfoils) profiles. The first philosophy described is based on incremental changes of compressor design, consisting of keeping the same blade profiles and re-staggering a number of rotor blades and/or stator vanes. The second philosophy described is to utilize advanced CDA profiles in compressor design, optimized for increased mass-flow and backpressure. The second philosophy was followed in the development of a compressor upgrade for ALSTOM’s GT11NM gas turbines, where a significant increase in GT power output (exceeding 10%) and improved overall engine efficiency (+0.4% additive) at unchanged surge margin were achieved. Power output and improved efficiency resulted solely from the advanced blade design, requiring no additional power augmentation techniques. These figures were measured on a natural gas-fired GT operating in an open-cycle power plant.

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Popovic, Tanja. "Milorad Pavic’s Khazar Dictionaryas a Postmodern Comment on theHagiography of Saints Cyril and Methodius." In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.24.

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Thеаim of this paper is to investigate the relationship between the texts of the Hagiography of Saint Cyril (Konstantin Philosopher) and the M. Pavich’s novel “Khazar Dictionary”. The focuses of this research are intertextuality (hypertext / hypothesis) and metatextuality (auto-referential comments), the philosophy of fi ction, the principle of complementarity and possible worlds. Erasing the boundaries between fiction and faction create a special kind of literary discourse, new semantic and formative functions of the text.

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Wenting Xie and Ren Peng. "Philosophy of art & arts in philosophy." In Conceptual Design (CAID/CD). IEEE, 2008. http://dx.doi.org/10.1109/caidcd.2008.4730806.

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Khitruk, Ekaterina. "Публичное и частное в философии религии Ричарда Рорти." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.

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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.

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Ba Trinh, Nguyen. "Convergent Philosophy." In 8th International Conference on Modern Approach in Humanities. Acavent, 2020. http://dx.doi.org/10.33422/8th.mah.2020.02.19.

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Nikolic, Predrag K., Sasa Arsovski, and Adrian David Cheok. "Robosophy philosophy." In SA '17: SIGGRAPH Asia 2017. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3143748.3143752.

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Ba Trinh, Nguyen. "Convergent Philosophy." In 5th International Conference on New Findings On Humanities and Social Sciences. Acavent, 2020. http://dx.doi.org/10.33422/5th.hsconf.2020.11.102.

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Reports on the topic "Philosophys"

Erdmann, Elisabeth von. Sehen und Sprache erschaffen die Welt und führen den Menschen zum Glück? Grundgedanken des ukrainischen Philosophen Hryhorij Skovoroda (1722-1794). Otto-Friedrich-Universität, 2021. http://dx.doi.org/10.20378/irb-49029.

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Denken und Poetik des ukrainischen Philosophen H. Skovoroda werden durch das Konzept der philosophia perennis, der einen Weisheit zu verschiedenen Zeiten als Teilhabe an der göttlichen Weisheit lesbar. Dieser Kontext ermöglicht die kohärente Lektüre seiner Schriften und erklärt die Form, in der sich sein Leben abgespielt hat. Nach einer kurzen Einordnung in die Forschung werden Skovorodas Leben und Denken im Kontext von Freimaurertum und Aufklärung betrachtet. Dem schließt sich der Aufruf der Tradition der philosophia perennis an, die eine stimmige und alle Aspekte umfassende Deutung seiner Texte ermöglicht. Besondere Beachtung erfordern dabei der Gottesbegriff und die Bildtheorie der philosophia perennis, die systematisch Analogie und Typologie realisieren und damit alle Denkfiguren, Bilder, Wissenssysteme, Texte und Aussagen derselben Struktur einordnen. Dadurch kann das Konzept der göttlichen Weisheit als Paradigma der philosophia perennis-Tradition in den Schriften Skovorodas wahrgenommen werden. Diese Tradition erklärt, wie Skovoroda Philosophie, Theologie und Poetik als konsequente Teilhabe an der göttlichen Weisheit konzipiert und alles als ein Bild Gottes behandelt und begründet. Die Eigenschaften des Denkens von Skovoroda zeigen die von ihm in seinen Schriften und Aussagen geforderte und praktizierte Poetik und Hermeneutik als eine Realisierung der Zeichenhaftigkeit der Welt als Bild und Spur Gottes im Medium der Sprache. Skovorodas Welterklärung entfaltet sich nach dem Vorbild der Bibel in ihrer christlich-allegorisch-typologischen Auslegungstradition. Poetik erhält die Aufgabe, die göttliche Schöpfung fortzuführen und fortzuschreiben.

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Gresh, Gary L. Leadership and Management: Command Philosophy Vice Executive Philosophy. Fort Belvoir, VA: Defense Technical Information Center, March 1989. http://dx.doi.org/10.21236/ada209738.

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Nazarycheva, A. I. Philosophy: creative search. OFERNIO, November 2020. http://dx.doi.org/10.12731/ofernio.2020.24683.

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Hatley, Vernon W. Command Philosophy Development. Fort Belvoir, VA: Defense Technical Information Center, March 1990. http://dx.doi.org/10.21236/ada223513.

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DUNCAN, G. P. Operations and maintenance philosophy. Office of Scientific and Technical Information (OSTI), October 1999. http://dx.doi.org/10.2172/798117.

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Melton, Clayton E. The Leadership Philosophy Model. Fort Belvoir, VA: Defense Technical Information Center, March 1989. http://dx.doi.org/10.21236/ada209648.

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Zabneva, E. I. Modern philosophy of municipal government. Ljournal, 2019. http://dx.doi.org/10.18411/sovr-fil-kontecst-reflex-2019.

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Loy, Matthew. Stanford Encyclopedia of Philosophy 2009. New York: Ithaka S+R, August 2015. http://dx.doi.org/10.18665/sr.22353.

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Loy, Matthew. Stanford Encyclopedia of Philosophy 2011. New York: Ithaka S+R, August 2015. http://dx.doi.org/10.18665/sr.22379.

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Morrow, Rudy. A study of the speech philosophy of Alexander Campbell and the application of that philosophy. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.2185.

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