Relevant bibliographies by topics / Phusis

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Phusis'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Phusis"

1

Hatley, James D. "Techne and Phusis." Environmental Philosophy 2, no. 2 (2005): 6–17. http://dx.doi.org/10.5840/envirophil2005222.

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Hobza, Pavel. "Phusis in the Presocratics." Aither 1, no. 1 (March 30, 2009): 9–22. http://dx.doi.org/10.5507/aither.2009.002.

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Taylor, C. C. W. "NOMOS AND PHUSIS IN DEMOCRITUS AND PLATO." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 1–20. http://dx.doi.org/10.1017/s0265052507070148.

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This essay explores the treatment of the relation between nature (phusis) and norm or convention (nomos) in Democritus and in certain Platonic dialogues. In his physical theory Democritus draws a sharp contrast between the real nature of things and their representation via human conventions, but in his political and ethical theory he maintains that moral conventions are grounded in the reality of human nature. Plato builds on that insight in the account of the nature of morality in the myth in the Protagoras. That provides material for a defense of morality against the attacks by Callicles in the Gorgias and Thrasymachus and Glaucon in the Republic, all of whom seek to use the nature-convention contrast to devalue morality.
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Blundel, Mary Whitlock. "The Phusis of Neoptolemus in Sophocles' Philoctetes." Greece and Rome 35, no. 2 (October 1988): 137–48. http://dx.doi.org/10.1017/s0017383500033040.

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In the opening lines of Philoctetes, Odysseus addresses his companion Neoptolemus as his famous father's son (3f.). This is the first indication of an important theme: phusis, in the sense of inherited human qualities or capacities. Although Achilles has died before the dramatic action begins, he hovers in the background of the play, and no one challenges his claim to the highest admiration. Neoptolemus is closely associated with his father, and is repeatedly addressed or referred to as his father's son. In one particularly striking passage of his deception speech he describes to Philoctetes his own reception at Troy, where the welcoming army swore that they saw the dead Achilles alive once more (356–8). These lines conjure up a vivid physical likeness between father and son, but it remains to be seen how deep the resemblance really lies. Neoptolemus has the potential, in virtue of his inherited phusis, to be as admirable as Achilles.3 But two questions remain to be answered in the course of the play: Will he prove to be his father's son in character as well as birth? If so, how will this excellence be manifested?
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Shortridge, Andrew. "Law and Nature in Protagoras' Great Speech." Polis: The Journal for Ancient Greek Political Thought 24, no. 1 (2007): 12–25. http://dx.doi.org/10.1163/20512996-90000105.

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Reading Protagoras’ Great Speech as an honest statement of that Sophist’s beliefs, it is argued that nowhere therein does Protagoras make any appeal to an antithesis of nomos (law) and phusis (nature). This paper argues that Protagoras understands civic virtue as the result of a process of socialization that works on existing predispositions to be virtuous, that are naturally possessed by each individual citizen. On Protagoras’ analysis, prudence and virtue might sometimes conflict, and it is tempting to think that this conflict might be cognate with that of nature and law. However, this is not the case, since prudence and virtue do not seem on Protagoras’ account to be always and everywhere opposed. Hence, nowhere in his Speech does Protagoras make any clear appeal to a nomos-phusis antithesis.
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Simpson, William A. "L’origine et l’evolution du concept grec de phusis." Ancient Philosophy 15, no. 1 (1995): 220–22. http://dx.doi.org/10.5840/ancientphil199515149.

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Lequan, Mai. "La lecture heideggerienne de la phusis selon Héraclite." Les Cahiers philosophiques de Strasbourg, no. 36 (December 1, 2014): 111–42. http://dx.doi.org/10.4000/cps.1285.

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8

Norris, Andrew. "Heideggerian Law Beyond Law? Technique, Recht, and Phusis." Law, Culture and the Humanities 2, no. 3 (October 2006): 341–48. http://dx.doi.org/10.1177/1743872106069821.

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9

Lafrance, Yvon. "NADDAF, Gérard, L’origine et l’évolution du concept grec de Phusis." Laval théologique et philosophique 50, no. 2 (1994): 439. http://dx.doi.org/10.7202/400850ar.

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10

McNeill, William. "More Ancient than the Ages." Heidegger Circle Proceedings 55 (2021): 223–32. http://dx.doi.org/10.5840/heideggercircle20215515.

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The question of the relation, not of technology, but of the “essence” of technology, that is, of technicity (die Technik)—understood in Heidegger’s sense as a destining of revealing—the question of the relation of technicity to nature is becoming ever more urgent. Human beings and their fate are implicated in that relation, yet never as merely passive participants, and they need to be awakened both to that urgency and to the fundamental question it poses: poses to them as those who are implicated in this manner. The question of the relation of technicity to nature arrives on our doorstep today by virtue of a long, philosophical inheritance, one articulated in terms of the relation of phusis and techne. It is a very specific interpretation and appropriation of techne—and also, inseparably, of phusis—that, in the course of the centuries, sets the stage for the emergence of technicity and its relation to nature. Yet the Greek word techne once meant not only the production of items of utility using nature as a resource, but also the bringing forth of the beautiful, or rather, of the experience of the gods—a bringing forth that came to be called art. In his 1953 essay “The Question Concerning Technicity,” Heidegger invites us to reflect on the question of the relation of technicity to nature by considering “the monstrousness” (das Ungeheure) that becomes manifest in the contrast between the Rhine river as dammed up and placed into the service of a hydroelectric power plant, and the Rhine “as uttered by the artwork, in Hölderlin’s hymn by that name.” The contrast, we note, is not between a pure, pristine, unadulterated nature, the river Rhine as a natural phenomenon untouched by techne, and the river placed (gestellt) in the service of technicity. The contrast, rather, is between two ways in which the Rhine can be revealed to us, two ways of letting something be revealed, two modes of techne—techne itself being a mode of revealing, as the essay elucidates. Yet what, then, of phusis, that other mode of revealing? Is it perhaps the case that phusis needs techne, not as a technical supplement in the sense of technicity, but as art, whose essence is poetizing (Dichtung)—needs it in order to show itself in a more primordial, more ancient sense? Must the response that the urgency of the question concerning the relation of technicity to nature elicits from us entail our becoming poets, or at least artists—and this despite the fact that any appeal to art as “the saving power” must seem hopeless in the face of the destinal force that is technicity? My remarks here elaborate on these themes by turning to Heidegger’s reading of Hölderlin’s hymn “Wie wenn am Feiertage…,” where nature is said to be “more ancient than the ages.”
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Dissertations / Theses on the topic "Phusis"

1

Naddaf, Gérard. "L'origine et l'évolution du concept grec de "phusis" /." Lewiston (N.Y.) ; Queenston (Ont. : Lampeter (GB) : Canada) ; E. Mellen Press, 1992. http://catalogue.bnf.fr/ark:/12148/cb37061859p.

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Chen, Siyi. "The path between phusis and nomos : theory and practice in Aristotle's moral philosophy." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.709064.

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Fiat, Éric. "L'oubli de la phusis : du recouvrement par la modernité de la conception aristotélicienne de la nature." Marne-la-Vallée, 2002. http://www.theses.fr/2001MARN0114.

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La pensée d'Aristote eut dans l'histoire de la philosophie un destin singulier : tantôt en pleine lumière, tantôt rejetée dans l'ombre, au point qu'il peut sembler que l'humanité occidentale passa son temps et à oublier, et à redécouvrir Aristote. Cette pensée, nous avons cru pouvoir la désigner par un mot : phusis. Par ce mot, nous entendons désigner : une réalité ontologique ; le discours qui la décrit ; le rôle qu'elle joue en métaphysique et en éthique. Après avoir dit ce qu'il en était de la phusis, nous nous sommes demandés s'il n'y avait pas un oubli aristotelicien de la phusis : il ne nous a pas semblé. Malgrè la radicalité de sa signification, la révélation chrétienne elle-même n'a pas occulté le meilleur de la conception aristotelicienne de la nature : << Platon, pour disposer au christianisme >> a bien des égards l'hylemorphisme eut pourtant mieux disposé à l'accueil de l'incarnation. La pensée moderne en revanche n'a-t-elle pas eu pour fondement le rejet de la philosophie de la nature d'Aristote ? Ce rejet fut-il oubli, occultation, ou oubli de son oubli ? Ce qui fut rejeté n'était-il pas destiné à faire retour ? De cet oubli et de ses métamorphoses, nous avons trouvé témoignage d'abord dans l'oeuvre de Descartes (ou pourtant quelque chose de l'éthique et de l'hylemorphisme aristoteliciens revint) ; ensuite dans la pensée pascalienne de l'infini et du néant ; enfin chez Kant, accomplissant en morale le geste que Descartes n'osa faire. De cet oubli et de ses conséquences, nous avons trouvé traces dans le statut que donne à la technique notre époque, pensée comme modernité tardive, ou les enfants ne sont plus attendus, mais faits, les porcs non plus élèvés, mais produits : mort de la phusis. Hégéliens qui considérons l'aristotelisme comme une exigence permanente de la pensée, nous avons cependant cherché les germes possibles d'une résurrection de la phusis. Ce travail sur l'oubli de la phusis fut une discussion permanente avec la théorie heideggerienne de l'histoire de la philosophie comme histoire de l'oubli de l'être. Il n'invite pas à un retour à Aristote, mais veut rappeler la profondeur latente et les promesses de fécondite de la phusis.
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Wolfe, John R. "Aretē and Physics: The Lesson of Plato's Timaeus." Scholar Commons, 2010. https://scholarcommons.usf.edu/etd/1811.

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Plato's Timaeus is traditionally read as a work dedicated to the sole purpose of describing the origin and nature of the cosmos, as a straightforward attempt by Plato to produce a peri phuseos treatise. In accord with this reading, the body of Timaeus' monologue is then seen as nothing more than an attempt by Plato to convey his own cosmological doctrines. I propose an alternative to the view that the Timaeus is nothing more than a textbook of Platonic physics. The Timaeus is rather squarely focused on the human being, in her moral and political dimensions, and on her relation to the natural world as a whole. Ultimately, this account of the human being is intended to provide part of the answer to the question of how society can produce good citizens and leaders, and thus serves to provide a theoretical basis for the practices of paideia. When viewed in this light many of the curious features of the Timaeus appear less strange. The various parts of the dialogue: the dramatic introduction, Critias' tale of the Ancient Athenians, and Timaeus' monologue can be seen as each contributing to an investigation of a single topic. It further allows us to understand why Plato chooses to employ Timaeus the Locrian as the principle speaker of the dialogue rather than Socrates. Finally, when read in this way, the Timaeus no longer appears as an outlier in the Platonic corpus, as a work devoted to a radically different subject matter than the rest of his writings. It can be seen as dedicated to the same issues which preoccupied Plato throughout his entire life, as about the determination of the best life and providing the tools with which to realize it.
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Aksit, Gokcesu. "Women." Phd thesis, METU, 2013. http://etd.lib.metu.edu.tr/upload/12615735/index.pdf.

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This study concentrates on the disease and treatment cases of women in the Hippocratic texts, to identify and describe the Hippocratic medical style as one that, through its mode of practice, represents a significant departure in making the human body observable. As an antidote to a bias in the literature that has always made the male more visible, we chose to view Hippocrates&rsquo
s novel way of making the woman visible since, producing a new entity for observation, this style of practice led to the emergence of a new profession of medicine, gynecology. In this way, the &ldquo
white-armed&rdquo
women of ancient times were brought into the realm of the visible. Examination of the case histories in the corpus revealed that the observational style was used in light of two principles, that of nature as an active force, generally for healing, and water as a function and humor
both the nature and water concepts uniting the analytical and the metaphorical in a holistic way. The nature inspiration enables an ecological view of Hippocratic practice in such a way that later categories described by Kuhn as incommensurable are seen to function in interrelation. The theoretical trajectory therefore, involves a short survey which starts with Popper and follows through Kuhn, Lakatos, Feyerabend, and finally Crombie, with the latter&rsquo
s concept of &ldquo
styles of thinking&rdquo
which accounts for how habits of thought inform specific practices like Hippocratic gynecology.
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6

Parker, Michael L. "Sex and the Soul: Plato’s Equality Argument in the Republic." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1147887701.

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Flores-Junior, Olimar. "Le cynisme ancien : vie kata phusin ou vie kat'euteleian?" Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040053.

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Le cynisme est un mouvement philosophique qui s’est développé en Grèce à partir du IVe s. av. J.-C. autour de Diogène de Sinope. La critique moderne a souvent vu dans ce mouvement l’expression d’un naturalisme radical, une doctrine fondée sur le refus des valeurs de la vie civilisée, qui par conséquent pourrait être définie comme une “croisade contre la civilisation” ou comme un “courant anti-prométhéen”, le “feu civilisateur” étant à l’origine des maux des hommes. La morale cynique consisterait ainsi dans la proposition d’un “retour à la nature” ou d’une vie “selon la nature” (kata phusin), guidée par l’idée d’animalité et de primitivisme, c’est-à-dire d’une vie inspirée par le comportement animal ou par le modus vivendi des premiers hommes. La présente thèse a pour but de soumettre à l’épreuve des textes qui nous ont été transmis par l’Antiquité cette interprétation largement répandue du cynisme. L’hypothèse avancée ici, qui s’appuie entre autres sur l’examen de deux textes – le Discours VI de Dion Chrysostome et le dialogue du Pseudo-Lucien intitulé Le cynique, – qu’on a confrontés à d’autres témoignages, comme le livre VI des Vies et doctrines des philosophes illustres de Diogène Laërce ou les lettres pseudépigraphes attribuées à Diogène de Sinope et à Cratès de Thèbes –, consiste à définir le cynisme comme la recherche d’une vie “selon la facilité” (kat’ euteleian) et la pensée diogénienne comme une forme radicale de pragmatisme, au sein de laquelle les dualismes – notamment celui qui oppose nomos et phusis – tendent à être supprimés au nom d’une morale déterminée selon les circonstances concrètes de la vie individuelle
Cynicism is a philosophical movement which started in Greece in the 4th century B.C. around the figure of Diogenes of Sinope. Modern interpreters often understand this movement as the expression of a radical naturalism, a doctrine founded on a drastic refusal of all the values of civilized life and consequently defined as a “crusade against civilization” or as an “anti-promethean current”, identifying in the “civilizing fire” the very origin of all the troubles, vices and misfortunes that men have to cope with. Accordingly, Cynic ethics would advocate a “return to nature” or to a life “according to nature” (kata phusin), guided by the idea of animality and of primitivism, that is to say a life modeled on animal behavior or on the modus vivendi of the primitive men. The present thesis aims at questionning this widely spread interpretation of cynicism on the basis of an analysis of the texts transmitted by Antiquity. The alternative interpretation that we offer rests on the reading of two major texts: the Sixth Discourse by Dio Chrysostomus and the dialogue The Cynic transmitted under the authority of Lucian of Samosate, along with some other sources, like the sixth book of Lives and opinions of eminent philosophers written by Diogenes Laertius and the Letters attributed to Diogenes of Sinope and to Crates of Thebes. It redefines Cynic philosophy as the quest for a life “according to easiness” (kat’ euteleian) and — in modern terminology — as a radical form of pragmatism, within which dualisms – notably the one between nomos and phusis – tend to be abolished in the name of a morality conditioned by the actual circumstances of individual life
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Sliwa, Mariam. "CLONING AND EXPRESSION OF THE CRIMEAN-CONGO HEMORRHAGIC FEVERVIRUS GLYCOPROTEINS." Thesis, Uppsala universitet, Institutionen för medicinsk biokemi och mikrobiologi, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-114332.

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Crimean-Congo Hemorrhagic Fever (CCHF) is a worldwide tick-borne disease that originally belongs to the Bunyaviridae family, the genus Nairovirus. In addition to infection from ticks, humans become infected if any contact with infected blood or tissue material occurs. To study the disease, several methods such as real-time Polymerase Chain Reaction, enzyme-linked immunosorbent assay and Immunofluorescence assay are used for detection of the virus. All viruses in Bunyaviridae consists of three single stranded RNA sequences, the small, the medium and the large segment, that encode for the nucleocapsid protein, the glycoproteins, GN and GC, and the RNA-dependent RNA polymerase, respectively. The main purpose of this study was to express the M RNA segment´s glycoproteins, GN and GC. By using the reverse transcription reaction, the cDNA was synthesized from vRNA and the M RNA sequence was amplified using Phusion DNA-polymerase. In the storage vector, pcDNA3.1/V5-His-TOPO, the insert was ligatured followed by transformation into Escherichia coli. Restriction digestion was made with specific enzymes that cut out the insert. In the second ligation and transformation two different expression vectors (pTM1/pI.18) was used. After observation of the gel analysis from the test-PCR, an insert in the expression vector was shown.
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9

Souza, David Rodrigues de. "Transições de fase em modelos estocásticos para descrever epidemias." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/43/43134/tde-26032013-131452/.

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Este trabalho busca descrever sistemas irreversíveis (aqueles que não obedecem ao balanceamento detalhado) usando o formalismo mecânico-estatístico que tem como base a dinâmica estocástica. Nossos principais objetivos são: (i) a investigação do comportamento crítico e das possíveis classes de universalidade em sistemas irreversíveis; (ii) a modelagem da dinâmica de propagação de epidemias. Primeiramente investigamos o modelo suscetível-infectado-recuperado (SIR) estocástico e espacialmente estruturado. Nesse modelo, os indivíduos são divididos em três classes: suscetível (S), infectado devido ao contato com um vizinho infectado, e um individuo infectado pode recuperar-se espontaneamente. Este modelo exibe transição de fase em que a doença se espalha e uma fase em que não há espalhamento da doença. Tratando cada par suscetível-infectado como uma conexão através da qual pode haver propagação da epidemia, mostramos que é possível estabelecer uma conexão entre o modelo SIR e o modelo de percolação. Assim, pudemos utilizar métodos da teoria de percolação usual para determinar o limiar de espalhamento epidêmico. Por meio de aproximações de campo médio dinâmico, simulações computacionais de Monte Carlo estacionárias e simulações dependentes do tempo, determinamos o ponto critico e o comportamento critico desse modelo. Ademais, propomos dois modelos para descrever um processo epidêmico de transmissão vetorial. Consideramos duas populações interagentes uma formada por vetores e a outra por hospedeiros. Os vetores podem ser suscetíveis (S) ou infectados (I), enquanto os estados permitidos para os hospedeiros são os mesmos do modelo SIR. O processo de transmissão da doença ocorre devido ao contato local de um hospedeiro (vetor) suscetível com um vetor (hospedeiro) infectado. Determinamos o limiar de infecção, o tamanho da epidemia e mostramos que ambos os modelos exibem transições de fase de segunda ordem e que pertencem à classe de universalidade da percolação dinâmica isotrópica.
This study aims to describe irreversible systems (those that do not obey detailed balance) using a statistical mechanics formalism based on stochastic dynamics. Our main objectives are: (i) to investigate the critical behavior and the possible universality classes in irreversible systems; (ii) and modeling the dynamics of epidemic spreading. First we investigate the stochastic and spatially structured susceptible-infected-recovered model (SIR). In this model, individuals are divided into three classes: susceptible (S), infected (I) and recovered (R). A susceptible individual may become infected due to contact with an infected neighbor, and an infected individual may recover spontaneously. This model exhibits a phase transition between a phase in which the epidemic spreads and a phase where there is no spreading of the disease. Treating each susceptible-infected pair as a connection through which there may be epidemic spreading, we show that it is possible to establish a connection between the SIR model and the percolation model. Thus we are able to use methods of the theory of standard percolation for determining the epidemic spreading. By means of dynamic mean-field approximations and stationary and time-dependent computational Monte Carlo simulations, we determine the critical point and critical behavior of this model. In addition, we propose two models to describe the vector transmitted epidemic process. We consider two interacting populations, one formed by vectors and other by hosts. The vectors may be susceptible (S) or infected (I), where the states allowed for the hosts are the same as those in the SIR model. Transmission of the disease occurs due to contact between a local host (vector) and a susceptible vector (host) infected. We determine the threshold of infection, the size of the epidemic, and show that both models exhibit second order phase transitions that belong to the universality class of dynamic isotropic percolation.
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Jeyam, Leonard Rajan. "Countroes of the Mind : Landscape and Conciousness in the Poetry of Judith Wright and Wong Phui Nam." Thesis, University of Kent, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.499698.

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Books on the topic "Phusis"

1

Naddaf, Gerard. L' origine et l'évolution du concept grec de phusis. Lewiston, N.Y., USA: E. Mellen Press, 1992.

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Khyvanʻ, Kaṃ. Pruṃ ̋phuiʹ rayʻ phuiʹ kātvanʻ ̋myā ̋. Ranʻ kunʻ: ʾĀ ̋mānʻ sacʻ cā pe, 2004.

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Taṅʻ, Manʻʺ. Kui Phuiʺ Luṃʺ. Mrokʻ Ukkalā, [Rangoon]: Canʻʺ Roṅʻ Rhinʻ Cā pe, 2001.

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Raññʻ, Cvamʻʺ. Phuiʺ Va Phuiʺ Lha naiʹ ka leʺ kabyā myāʺ. Ranʻ kunʻ: Cacʻ saññʻ toʻ Cā pe, 2000.

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Kānā phūsī ; and, Saḥar guzīdah. Karācī: Kitāb Des, 1991.

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Ññānʻ, Phuiʺ. Phuiʺ Ññānʻ e* Ka Phuiʺ Ññānʻ maggajanʻʺ vatthu tui myāʺ. Kyokʻ taṃ tāʺ, Ranʻkunʻ: Praññʻ Mranʻ mā Cā upʻ tuikʻ [Phranʻʹ khyī reʺ] Muiʺ Kyo Sū Cā pe, 2003.

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Phe, ʼUnʻʺ. Su ṭheʺ phracʻ phuiʹ. Mrokʻ Ukkalā, [Rangoon]: Canʻʺ Roṅʻ Rhinʻ Cā pe, 2001.

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Khyui, Sā. Sa mīʺ phatʻ phuiʹ. Ranʻ kunʻ: Loka Cā pe, 2000.

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Khusur phusur: Mizāḥiyah majmūʻah-yi kalām. Nizamabad: Goonj Publications, 2003.

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Puñña, Maṅʻʺ. Lamʻʺ ma toʻ Phuiʺ Tutʻ. Ranʻ kunʻ: Rai ʼOṅʻ Cā pe, 2011.

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Book chapters on the topic "Phusis"

1

Sissa, Giulia. "Phusis and Sensuality." In A Companion to Greek and Roman Sexualities, 265–81. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118610657.ch16.

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"MIA PHUSIS." In Transzendentale Einheit, 150–201. BRILL, 2015. http://dx.doi.org/10.1163/9789004306394_009.

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"Peri Phuseôs: Physics, Physicists, and Phusis in Aristotle." In Brill's Companion to the Reception of Presocratic Natural Philosophy in Later Classical Thought, 13–43. BRILL, 2021. http://dx.doi.org/10.1163/9789004443358_003.

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Orhan, Özgüç. "Aristotle: Phusis, Praxis, and the Good." In Engaging Nature, 45–64. The MIT Press, 2015. http://dx.doi.org/10.7551/mitpress/9780262028059.003.0003.

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Berryman, Sylvia. "Naturalism in Aristotle’s Politics." In Aristotle on the Sources of the Ethical Life, 80–101. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835004.003.0005.

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The use of substantive appeals to human nature to justify slavery and the subordination of women, as well as to argue for the polis as the ideal form of political organization, are prominent features of Book One of Aristotle’s Politics. These appeals seem like evidence for an Archimedean ethical naturalism. I argue against this conclusion, however, on the grounds that the Politics is an early work, and does not exhibit a notion of nature that could be investigated from a value-neutral or descriptive point of view. The notion of phusis found in the Politics is out of step with that of the biological work, adhering closer to the sophistic nomos–phusis distinction, i.e. a stand-in for the notion that certain practices are legitimate and not arbitrary impositions. The chapter concludes that Politics Book One does not support the case for Archimedean naturalism.
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Withy, Katherine. "Being and the Sea: Being as Phusis, and Time." In Division III of Heidegger's Being and Time, 311–28. The MIT Press, 2015. http://dx.doi.org/10.7551/mitpress/9780262029681.003.0015.

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Lacoue-Labarthe, Philippe. "2." In Poetics of History, translated by Jeff Fort, 17–30. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823282340.003.0002.

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To show that Rousseau proposes a thought of the origin, Lacoue-Labarthe turns to the Second Discourse (“Discourse on the Origins and Foundations of Inequality Among Men”). The chapter argues that Rousseau does not limit himself to posing a question of empirical origins, but rather poses a radical and critical question on the relationship between nature and culture, phusis and techne. Man is an animal lacking an essence, an animal in default of animality, a de-natured animal requiring supplemental capacities. This denaturing is understood by Rousseau as grounded in an originary negativity. What Rousseau discovers or invents is the transcendental as negativity, or transcendental negativity. Lacoue-Labarthe refers to this condition as an onto-technology.
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Dimas, Panos. "Pleasure and Human Good in Epicurus." In Oxford Studies in Ancient Philosophy, Volume 57, 309–40. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850847.003.0010.

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In this paper, I argue that Epicurus is a psychological hedonist but not an ethical one. Though he holds a unitary conception of pleasure, he also maintains a distinction between kinetic and katastematic pleasures. This is designed to serve diagnostic purposes by identifying categorially distinct psychological conditions in which an agent may experience pleasure. I show that the evidence does not commit Epicurus to ethical hedonism but rather provides grounds for doubting it. I then sketch a proposal regarding Epicurus’ conception of the human good. Though not hedonistic, this conception does justice to Epicurus’ well-attested preoccupation with pleasure and pain by pointing to these feelings as the only reliable epistemic tool available to humans in pursuing their final end. Finally, this conception identifies the individual human being’s phusis as the fundamental bearer of value.
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Cohen, G. A. "Plato and His Predecessors." In Lectures on the History of Moral and Political Philosophy, edited by Jonathan Wolff. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691149004.003.0001.

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This chapter explores how the nature/convention distinction is taken up by Plato and many of his Sophistic predecessors. It argues that the philosophically most fundamental motivation of Plato's Republic is to reply to a staple proposition of fifth-century Greek thought, a proposition propounded by many of Plato's Sophistic predecessors: that there is a distinction between nature and convention, phusis and nomos, and that nomos, convention, human law, cannot be derived from nature and even contradicts nature. The chapter first considers the historical importance of Sophism as well as Sophistic universalism before discussing Socrates' response to the Sophists, particularly Glaucon, and Plato's arguments against a contractarian account of justice. It also examines the concepts of authoritarianism, totalitarianism, and the lower class, along with Aristotle's rejection of the Sophist opposition between nature and convention.
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"3. The Condition of Self-Consciousness: The Body as the Phusis, Hexis, and Logos of the Self." In The Self and its Body in Hegel's Phenomenology of Spirit. Toronto: University of Toronto Press, 1997. http://dx.doi.org/10.3138/9781442682344-006.

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Conference papers on the topic "Phusis"

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Liu, Chang, Xiang Ji, Yue Cao, Quan Xu, and Leiting Chen. "Phusis cloth: A physics engine for real-time character cloth animation." In 2012 2nd International Conference on Computer Science and Network Technology (ICCSNT). IEEE, 2012. http://dx.doi.org/10.1109/iccsnt.2012.6526221.

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Cao, Yue, Chang Liu, Leiting Chen, Xiao Liang, and Hongbin Cai. "Phusis studio: A real-time physics engine for solid and fluid simulation." In 2011 International Conference on Computational Problem-Solving (ICCP). IEEE, 2011. http://dx.doi.org/10.1109/iccps.2011.6089932.

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Jones, Michael D., Zann Anderson, Casey Walker, and Kevin Seppi. "PHUI-kit." In CHI '18: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3170427.3186518.

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Jones, Michael D., Zann Anderson, Casey Walker, and Kevin Seppi. "PHUI-kit." In CHI '18: CHI Conference on Human Factors in Computing Systems. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3173574.3173684.

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Pichaichanarong, Tawipas, Veerawat Sirivesmas, and Rueanglada Punyalikhit. "Practice-based Research on Digital Technology: A Case Study of Wat Phumin, Nan Province, Thailand." In 1st International Conference on Intermedia Arts and Creative. SCITEPRESS - Science and Technology Publications, 2019. http://dx.doi.org/10.5220/0009192101560161.

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