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Journal articles on the topic 'Sensualismus'

Author: Grafiati

Published: 24 February 2023

Last updated: 25 February 2023

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1

Lütteken, Laurenz. "Matthesons Orchesterschriften und der englische Sensualismus." Die Musikforschung 60, no. 3 (September 22, 2021): 203–13. http://dx.doi.org/10.52412/mf.2007.h3.538.

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Obwohl die erste veröffentlichte Schrift Johann Matthesons, "Das Neu=Eröffnete Orchestre" von 1713, bei ihrem Erscheinen für lebhafte Diskussionen sorgte, steht ihre Erforschung im Schatten des viel später publizierten "Vollkommenen Capellmeisters". Insbesondere der Entstehungsanlass war bisher eine offene Frage. Eine Antwort liegt in dem englischen Umfeld Matthesons. Nicht nur wurde er 1706 Sekretär des in Hamburg residierenden britischen Gesandten Sir John Wyche - damit einher ging ein spürbarer sozialer Aufstieg Matthesons -, sondern er lernte auch die zeitgenössische englische Philosophie kennen, der Inhalt und Aufbau des "Neu=Eröffneten Orchestres" verpflichtet sind. bms online (Oliver Schöner)

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2

Schmoeckel, Mathias. "IV. Wahrheit oder Wahrscheinlichkeit als Urteilsgrundlage? Die Entstehung der freien richterlichen Beweiswürdigung." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 108, no. 1 (July 1, 2022): 170–203. http://dx.doi.org/10.1515/zrgk-2022-0004.

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Zusammenfassung Wie entstanden die richterliche Beweiswürdigung und der Verzicht auf Wahrheit bei der richterlichen Urteilsfindung? Vermutungen rechtfertigten im römisch-kanonischen Beweisrecht meist kein Urteil. Im konfessionellen Zeitalter entstanden Theorien des Probabilismus, wonach Menschen allenfalls Wahrscheinlichkeiten erkennen konnten. Mathematiker bewiesen anhand von juristischen Schulfällen des 13. Jahrhunderts den substantiellen Unterschied zwischen Verdacht und nahezu sicherem Wissen. Der britische Sensualismus ließ im Jury-Mitglied den unvoreingenommenen Richter erkennen, wogegen der Berufsrichter nur durch Vorurteile geprägt sein könne. Die freie Beweiswürdigung wurde daher zum Ideal im Zuge der Französischen Revolution. Inhalt: I. Einleitung. – II. Die objektive Wahrheit im gemeinen Beweisrecht, 1. Die Kraft der Vermutungen, 2. Ausnahme I: Jenseits der poena ordinaria, 3. Ausnahme II: Thomas de Piperata, 4. Ausnahme III: Das freie Ermessen des Fürsten. – III. Die Wahrscheinlichkeit bloß menschlicher Erkenntnis, 1. Melanchthon und die neue Sicherheit durch Methode, 2. Melchior Cano und die Antwort der römischen Kirche. – IV. Vom Skeptizismus zur Wahrscheinlichkeit sinnlichen Erkennens, 1. Michel de Montaigne, 2. John Locke, 3. David Hume. – V. Die Wahrscheinlichkeit der Mathematik, 1. Jakob und Nikolaus Bernoulli, 2. Bayes-Theorem. – VI. Der Weg zur französischen Revolution. – VI. Schluss

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3

Meierhofer, Christian. ",,Mit fühlenden Händen und sehenden Augen“. Sensualismus und Aufklärung in Lohensteins Arminius-Roman.Von Alexander Döll. Baden-Baden: Ergon, 2018. 202 Seiten + 30 s/w Abbildungen. €38,00." Monatshefte 112, no. 1 (March 17, 2020): 153–55. http://dx.doi.org/10.3368/m.112.1.153.

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4

Riccardi, Mattia. "Nietzsche's Sensualism." European Journal of Philosophy 21, no. 2 (January 24, 2011): 219–57. http://dx.doi.org/10.1111/j.1468-0378.2010.00440.x.

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5

Ashbery, John. "Les sensualistes ascètes." Vacarme 70, no. 1 (2015): 74. http://dx.doi.org/10.3917/vaca.070.0074.

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6

Scaglione, Pino. "The Young Sensualists." Architectural Design 77, no. 3 (2007): 86–97. http://dx.doi.org/10.1002/ad.461.

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7

Amaral Jr., Aécio. "Sensualismo e consciência regional:." Raízes: Revista de Ciências Sociais e Econômicas 21, no. 2 (December 13, 2002): 227–32. http://dx.doi.org/10.37370/raizes.2002.v21.194.

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Este ensaio objetiva apreender a contribuição de Gilberto Freyre para a estruturação de uma consciência regional nordestina ao longo do século XX. A partir de um exame do Manifesto Regionalista e de Nordeste busco demonstrar como o autor procede a uma teorização/idealização do Nordeste como forma de se contrapor à hegemonia sudestina nos dois principais contextos acadêmico-intelectuais por meio dos quais ele adquire notoriedade nacional: o modernismo nos anos 1920 e a institucionalização das ciências sociais brasileiras a partir dos anos 1930. Sustento que dois motivos românticos informam a teorização freyriana da região: o sonho da comunidade ideal e a hostilidade em relação à racionalidade burguesa ocidental.

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8

Denby, David J. "Sensualisme, esthétique sentimentale et démocratie." Dix-huitième Siècle 31, no. 1 (1999): 123–39. http://dx.doi.org/10.3406/dhs.1999.2287.

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9

Bezerra, Gustavo Cunha. "Sensualismo e Antimaterialismo em Rousseau." Trans/Form/Ação 39, no. 3 (September 2016): 39–58. http://dx.doi.org/10.1590/s0101-31732016000300004.

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RESUMO: Procuraremos analisar, neste artigo, o duplo movimento do pensamento rousseauniano, que, se, por um lado, se apresenta acentuadamente sensualista, principalmente nos primeiros livros do Emílio, por outro lado, encontra o limite desse sensualismo nas consequências extremas do materialismo de Diderot e Helvétius. Apontaremos aqui a proximidade de Rousseau com o pensamento que deriva da estátua hipotética de Condillac, mas que rejeita completamente a afirmação de que "julgar é sentir", proclamada por Helvétius. Para o autor da Profissão de fé do Vigário saboiano, o julgamento não pode ser reduzido à passividade das sensações, mas é resultado da intervenção ativa do eu, uma vontade livre e inteligente.

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10

Lema Hincapié, Andrés. "De sobremesa de José Asunción Silva: la novela como egología." Estudios de Literatura Colombiana, no. 18 (November 4, 2013): 117–30. http://dx.doi.org/10.17533/udea.elc.17390.

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La afirmación de Rafael Gutiérrez Girardot según la cual el Modernismo es conciencia y expresión de una época sirve como marco teórico de este ensayo. Desde allí, se estudia la novela De sobremesa de José Asunción Silva como la conciencia y la expresión de una comprensión epocal del yo y de sus características. La novela se hace egología, esto es, puede entenderse como un tratado donde se explora el yo y su relación con el mundo. El yo se despliega en una tensión desde el esteticismo el cual se entiende como una instalación en lo real desde la preocupación por el detalle y por el decorado; éstos son los temas egológicos que se analizan a continuación. Descriptores: Silva; De sobremesa; Modernismo; egología; detalles; decorado; esteticismo; nominalismo ontológico; sensualismo; yo en tensión. Abstract: Rafael Gutíérrez Girardot's assertion that Modernism is conscience and expression of an epoch, serves as a theoretical frame for this essay. It is from that view point that José Asunción Silva's De sobremesa is studied as the conscience and expression of an epochal comprehension of the self and the self's characteristics. The novel turns into an egology, that is, it can be understood as a treaty where the ego and its relation to the world are explored. The self unfolds itself through a tension emanating from aestheticism. This aestheticism is seen as a settling in of the self within the real stemming deriving from a concern for detail and decoration; these are the egological themes to be analyzed below. Key words: Silva; De sobremesa; Modernism; egology; details; decoration; aestheticism; ontological nominalism; sensualism; self in tension.

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11

윤혜민 and 김상규. "Saikaku’s Views of Sensualism in." Japanese Language and Literature Association of Daehan ll, no. 66 (May 2015): 247–68. http://dx.doi.org/10.18631/jalali.2015..66.014.

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12

Rodríguez Rodríguez, Carolina. "La crítica zubiriana al sensualismo moderno." Cuadernos Salmantinos de Filosofía 36 (January 1, 2009): 293–312. http://dx.doi.org/10.36576/summa.29075.

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13

Tunc, Tanfer Emin. "Domestic sensualism: Laurie Colwin’s food writing." Food, Culture & Society 21, no. 2 (February 15, 2018): 128–43. http://dx.doi.org/10.1080/15528014.2018.1427925.

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14

Dodson, S. "Aromatiques—a sensualists guide to aromatic oils." International Journal of Aromatherapy 12, no. 3 (2002): 168. http://dx.doi.org/10.1016/s0962-4562(02)00071-1.

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15

Abrams, Richard. "Illicit Pleasures: Dante among the Sensualists (Purgatorio XXVI)." MLN 100, no. 1 (January 1985): 1. http://dx.doi.org/10.2307/2905666.

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16

Shin, Wonchul. "The Comparative Sensualism in English and Korean Poems." Journal of East-West Comparative Literature 40 (June 30, 2017): 161–81. http://dx.doi.org/10.29324/jewcl.2017.06.40.161.

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17

Anderson, R. Lanier. "Sensualism and Unconscious Representations in Nietzsche’s Account of Knowledge." International Studies in Philosophy 34, no. 3 (2002): 95–117. http://dx.doi.org/10.5840/intstudphil200234310.

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18

Kaitaro, Timo. "Memory, Imagination and Language in Eighteenth-Century French Sensualism." Cortex 43, no. 5 (January 2007): 651–57. http://dx.doi.org/10.1016/s0010-9452(08)70494-5.

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19

Tokarska-Bakir, Joanna. "NAIVE SENSUALISM, DOCTA IGNORANTIA. TIBETAN LIBERATION THROUGH THE SENSES." Numen 47, no. 1 (2000): 69–112. http://dx.doi.org/10.1163/156852700511432.

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AbstractLiberations through the senses are the soteriological practices of the Tibetan Buddhists, a counterpart to and an elaboration on what in Europe is occasionally described, somewhat contemptuously, as "rattling off one's prayers". Linked with folk beliefs and rituals and labelled "naive sensualism" in European ethnographic terminology, Tibetan "liberation through senses" are all those religious behaviours (as well as related sacred objects) - such as listening to and repeating mantras, circumambulation of stūpas, looking at sacred images, tasting relics, smelling and touching sacred substances - which are accompanied by a belief that sensual contact with a sacred object (sculpted figure, painting, mandala, stūpa, holy man, tree, mount, book, substance, etc.) can give one hope and even certainty of achieving liberation. This study argues against ethnological conclusion, classifying such a kind of behaviour as a typical example of non-reflective folk-religiousness. The text is concerned with an in-depth interpretation of "liberations through the senses." The soteriological idea of endless repetition, associated with the process of destroying the discursive consciousness, is projected on the background of comparative religion. Subsequently, the full soteriological cycle, beginning with rattling off prayers and ending with "a borderline experience," is traced in the Tibetan and other religious materials.

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20

Paganelli, Pia. "El Desgarro-Heine: Espiritualismo y Sensualismo como tensión en tres relatos." Anuário de Literatura 22, no. 1 (August 22, 2017): 128. http://dx.doi.org/10.5007/2175-7917.2017v22n1p128.

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Abordar la obra de Heine es aproximarse a uno de los escritores más controvertidos, pero también más conscientes de la dimensión histórica de la crisis que caracterizó al período que le tocó vivir. Tensionado entre el Romanticismo y la Era Moderna, su obra es la respuesta estética que apunta hacia lo nuevo, sin dejar por eso de observar críticamente lo que en él puede haber de problemático, y sabiéndose heredero al mismo tiempo, del período cultural anterior, al cual empero atacó de manera sumamente crítica. En este trabajo, se analizarán tres relatos - De las memorias del señor de Schnabelewopski, publicado en 1833, Noches Florentinas de 1835, y El rabino de Bacherach de 1840- que problematizan la tensión entre espiritualismo y sensualismo, para demostrar que la unidad desgarrada, en términos de antítesis de elementos, constituye la unidad estructural de la obra de Heine. Dado que, la escisión establecida por el judeo-cristianismo entre espiritualismo y sensualismo se prolonga en la literatura del Romanticismo a partir de sus representaciones etéreas, idealizadas y desapegadas del presente; y esto le permite a Heine utilizar esos mismos motivos para criticarlos, y al hacerlo, criticar todo un estado de cosas de su presente histórico.

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21

STAFFORD, J. MARTIN. "In Defence of Sensualism: a reply to M. J. Newby." Journal of Philosophy of Education 23, no. 1 (July 1989): 123–28. http://dx.doi.org/10.1111/j.1467-9752.1989.tb00631.x.

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22

Dalal, Farhad. "Specialists without Spirit, Sensualists without Heart: Psychotherapy as a Moral Endeavour." Group Analysis 45, no. 4 (October 4, 2012): 405–29. http://dx.doi.org/10.1177/0533316412461862.

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23

Manzo, Silvia. "Historiographical Approaches on Experience and Empiricism in the Early Nineteenth-Century: Degérando and Tennemann." Perspectives on Science 27, no. 5 (October 2019): 655–79. http://dx.doi.org/10.1162/posc_a_00320.

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This paper examines the views of Joseph-Márie Degérando and Wilhelm Gottlieb Tennemann about empiricism, and the scope and limits of experience as well as its relation to reason and its role in the attainment of true knowledge. While Degérando adopted the “philosophy of experience” and Tennemann advocated Kant’s critical philosophy, both authors blamed each other for the same mistake: if Degérando considered that, despite all appearances to the contrary, critical philosophy fell into empiricism, Tennemann judged that the philosophy of experience was nothing but pure and simple empiricism. Degérando’s and Tennemann’s discrepancies involved not only a discussion of “nomenclatures” and of the role and limits of experience in knowing, but also an epistemological and ideological commitment to the pacification of the intellectual field in the aftermath of the French Revolution. In this line, Degérando’s alignment with the philosophy of experience attempted to distance himself from the politically dangerous sensualism attributed to the idéologie. But, unlike his countryman Charles Villers, he did not want to replace the sensualism by critical philosophy. His opposition to philosophical novelty (which he associated with political revolution) led him to praise only the “eclectic” spirit of Kant’s philosophy.

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24

Sikora, Paweł. "Sensualism and the Problem of Perceptual Content. The Case of Condillac." Studia z Historii Filozofii 10, no. 4 (January 5, 2020): 31. http://dx.doi.org/10.12775/szhf.2019.034.

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25

Chézaud, Patrick. "Baroque et sensualisme : le rococo et la pensée anglaise au XVIIIe siècle." XVII-XVIII. Revue de la société d'études anglo-américaines des XVIIe et XVIIIe siècles 54, no. 1 (2002): 65–79. http://dx.doi.org/10.3406/xvii.2002.1639.

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26

Santos, Hernani Pereira dos. "Husserl e Gurwitsch sobre a Psicologia da Gestalt: um Estudo sobre o "Sensualismo"." Estudos e Pesquisas em Psicologia 20, no. 4 (December 17, 2020): 1108–27. http://dx.doi.org/10.12957/epp.2020.56653.

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Este estudo aproxima fenomenologia e Psicologia da Gestalt tendo por eixo o tema do sensualismo na teoria da percepção. Propõe-se analisar a maneira como a Psicologia da Gestalté avaliada dentro do sistema das investigações fenomenológicas de Husserl e de Gurwitsch. Começa-se por uma breve análise da problemática, confrontando os argumentos de Husserl e de Gurwitsch. Na segunda seção, propõe-se uma análise da teoria da percepção desenvolvida por Husserl em Ideias I. Mostra-se como o conceito de hylē desempenha aí um papel central. Na terceira seção, analisam-se as inovações da fenomenologia desenvolvida por Gurwitsch a partir da interpretação proposta pelo autor a respeito da Psicologia da Gestalt. Mostra-se como, para Gurwitsch, esta teoria psicológica renova a compreensão fenomenológica da organização perceptiva e, por isto, descarta uma determinada interpretação do conceito de hylē com base em um novo conceito de intencionalidade. Ao final, algumas conclusões para as duas linhas argumentativas são propostas.

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27

Bravo Ruiz, Natalia. "Razón e instinto en Picasso." Boletín de Arte, no. 17 (June 9, 2022): 409–31. http://dx.doi.org/10.24310/bolarte.1996.vi17.14874.

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La dicotomía entre categorías estéticas –razón e instinto, sensualismo y espiritualismo, clasicismo y barroco (también romanticismo y surrealismo), naturaleza y abstracción, cultura y barbarie, tradición y modernidad...– que podemos resumir, para entendernos, en la polaridad «clásico» y «anti-clásico» es, a menudo, tema de debate en el discurso crítico, filosófico o estético contemporáneo. Así, la concepción de dos principios contrarios ha sido expresada por Nietzsche, en lo apolíneo y lo dionisíaco; por Wolfflin, a partir del estilo lineal y el estilo pictórico; por d'Ors, en la dimensión sobretemporal de lo clásico y lo barroco; o bien, por Worringer, a través de los términos naturaleza y abstracción.

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Nefedova, L. K. "THE CONFLICT MARKERS OF EUROPEAN CULTURE OF THE XVII CENTURY: SENSUALISM — RATIONALISM, COMEDY — TRAGEDY." Review of Omsk State Pedagogical University. Humanitarian research, no. 24 (2019): 34–38. http://dx.doi.org/10.36809/2309-9380-2019-24-34-38.

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Gélvez Higuera, Carlos Rubén. "La teoría de la voluntad de José Eusebio Caro: el concepto de hombre en el pensamiento colombiano del siglo XIX y su relación con la filosofía liberal francesa." Universitas Philosophica 37, no. 75 (September 14, 2020): 123–49. http://dx.doi.org/10.11144/javeriana.uph37-75.tvjc.

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En 1836, a los 19 años, el filósofo colombiano José Eusebio Caro compuso un tratado sociológico y antropológico titulado Mecánica social, en el que se muestra en contexto la acogida que tuvo la filosofía francesa (sensualismo, ideología y fisiología) en el pensamiento colombiano del siglo xix. El propósito de este artículo es exponer críticamente la teoría de la voluntad diseñada por José Eusebio Caro en dicha obra y, en conjunto, poner en evidencia las fuentes filosóficas en las que se apoyó, particularmente la fisiología y su papel como base teórica tanto para la ideología como para la construcción de una novedosa “antropología científica”, sobre la cual se fundamenta la ciencia de la moral y la legislación, objetivos propios del pensamiento liberal radical francés.

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Roćko, Agata. "Świat zmysłów w polskim pamiętnikarstwie XVIII wieku." Papers in Literature, `10 (July 30, 2022): 199–210. http://dx.doi.org/10.31648/pl.7863.

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The article explains how eighteenth-century Polish memoirists perceived the outside world, which they depicted in their accounts. It addresses the question of whether it is feasible to identify in such extensive material, varied in terms of character and subject matter as well as marked by genological diversity, a rule that describes or organizes the external world according to the philosophy of sensualism popular in the Enlightenment. It also shows which senses are most often activated in the descriptions in the memoirs, what is most frequently perceived, how and why. These are the most important issues discussed in the article, which aims to analyse the rich Polish memoir literature of the eighteenth century.

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Noer, Achmad Ridwan. "We Choose What to Fear in Indonesian Horror Cinema." Communicare : Journal of Communication Studies 8, no. 1 (January 7, 2021): 62. http://dx.doi.org/10.37535/101008120215.

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Horror movies in Indonesian cinemas have seen a recent surge of viewers despite being associated with exploiting sensualism under the blanket of horror. Meanwhile, the top ten viewed Indonesian horror movies in recent years managed to somewhat acquire the trust of Indonesians to come back to watch more horror movies in their favourite cinemas. This paper employs the qualitative content analysis method to better grasp what movie trailer elements are employed by the top 10 viewed Indonesian horror movies and see what are the similarities and differences in the elements of horror they present. Ultimately, as the market demands it, a natural selection for the kinds of horrors Indonesians watch is currently on going.

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Bagarić, Petar. "Phenomenological Sensualism and the Ethnographic Field: the Consequences of Applying Phenomenological Concepts to Anthropological Knowledge." Narodna umjetnost 50, no. 2 (December 10, 2013): 33–46. http://dx.doi.org/10.15176/vol50no202.

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Tatin-Gourier, Jean-Jacques. "Aux origines du tourisme lent : le sensualisme du XVIIIe siècle et les réorientations du regard du voyageur." Convergences francophones 7, no. 1 (June 26, 2022): 57–62. http://dx.doi.org/10.29173/cf620.

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La place croissante des descriptions , souvent dénommées "tableaux" dans les récits de voyage du XVIIIe siècle, interroge. Au midi du siècle, cet essor fait pour une part écho à une demande de connaissances objectives que le succès de l'Encyclopédie a indéniablement confortée. Ces connaissances attendues du voyage sont en fait d'ordres très divers : connaissances relevant de l'histoire naturelle (faune, flore, roches etc) mais aussi des moeurs et de l'histoire des pays visités. L'impact des grandes sommes des Lumières (de l'Histoire naturelle de Buffon à l'Encyclopédie et à l'Esprit des lois de Montesquieu) est manifeste. Mais dans une autre gamme de récits de voyage, plus tardive dans le siècle, il faut également prendre en compte les auto-mises en scène d'un narrateur voyageur de plus en plus attaché à noter ses sensations, ses rêveries, ses sentiments et ses remémorations. Le rythme même du récit de voyage se trouve alors fortement affecté et nécessairement ralenti : les étapes du voyage ne tiennent pas tant à des repères géographiques qu'à la succession de paysages mentaux différents. Les Rêveries du promeneur solitaire de Jean-Jacques Rousseau s'avèrent alors particulièrement suggestives et les polygraphes de la fin du XVIIIe siècle (Louis Sébastien Mercier et Rétif de la Bretonne), dans le récit de leurs déambulations parisiennes, développeront particulièrement ce type d'écriture.

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34

Cerpa Estremadoyro, Rafael Felipe. "El nuevo mundo filosófico de Juan de Dios Salazar: la primera obra filosófica del Perú republicano." Letras (Lima) 93, no. 137 (June 30, 2022): 61–72. http://dx.doi.org/10.30920/letras.93.137.5.

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Pocos años después de la declaración de independencia en 1821, salieron de las imprentas peruanas las primeras obras de filosofía del periodo republicano. A través de un trabajo de archivo, podemos concluir que la primera obra filosófica en el Perú independiente es el Nuevo mundo filosófico (1823) del médico y matemático arequipeño Juan de Dios Salazar, aunque una versión más breve y parcial de esta se publicó un año antes con el título de Discurso ideológico (1822). El análisis de ese escrito deja ver una gnoseología de corte sensualista que se entremezcla con elementos propios de las fisiologías de su tiempo. Nuestra investigación esclarece una etapa de la historia de las ideas y de la medicina en el país que hasta ahora ha sido apenas estudiada, y pretende proporcionar al lector un primer acercamiento a la implantación de corrientes como el sensualismo, la ideología o el vitalismo médico en el Perú.

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NEWBY, M. J. "Sensualism, Spirituality and Education: some reflections on the value of the individual and their significance for teaching." Journal of Philosophy of Education 22, no. 2 (December 1988): 173–82. http://dx.doi.org/10.1111/j.1467-9752.1988.tb00190.x.

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Allison, Mark. "Carlyle’s “Phallus-worship”: An Annotated Transcription." Victorians Institute Journal 48, no. 1 (December 2021): 161–84. http://dx.doi.org/10.5325/victinstj.48.2021.0161.

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Abstract In this hitherto unpublished manuscript essay (c. 1848), Thomas Carlyle uses ancient Dionysian ritual as a symbol for a complex of contemporaneous social tendencies that he deplores. Foremost among these tendencies is the displacement of piety and duty by the exaltation of sensualism and romantic love, which Carlyle associates with revolutionary France, George Sand and her epigones, and circulating-library fiction more generally. “Phallus-worship” represents a jointure between Carlyle’s humane youthful writings and the authoritarian jeremiads of his old age, combining the literary virtuosity of the former with the caustic perspective of the latter. More broadly, “Phallus-worship” is a textual locus of the shift between early and mid-Victorian sensibilities, as Carlyle’s own residual puritanism marked the limits of his capacity to engage with the literary and cultural developments that interested a rising generation of Victorian men and women of letters.

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Souza, Jonas Dias de. "PENSAR A RELAÇÃO DO HOMEM COM O MEIO AMBIENTE: CONTRIBUIÇÕES GEOGRÁFICAS PARA A REGULAMENTAÇÃO PROPOSTA PELO DIREITO AMBIENTAL." ACTA GEOGRÁFICA 11, no. 26 (August 15, 2017): 1–18. http://dx.doi.org/10.18227/2177-4307.acta.v11i26.3505.

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este trabalho discute a relação do homem com o meio ambiente a fim de trazer elementos geográficos para a análise do Direito Ambiental, cujo objetivo é, justamente, regulamentar a relação do homem com o meio. Primeiramente, baseados em Paul Claval, realiza-se uma breve incursão histórica sobre as teorias que abordaram tal relação, como as teorias hipocráticas, sensualistas, o ambientalismo darwinista e a ideia de gênero de vida. Num segundo momento, analisa-se a relação do homem com o meio ambiente a partir do conceito de ecúmeno desenvolvido por Augustin Berque, destacando a conjunção orgânica (trajectiva) entre homem e meio ambiente, o aspecto da totalidade/particularidade da relação estabelecida, seu caráter histórico e, por fim, seu componente técnico. Conclui-se que a regulamentação proposta pelo Direito Ambiental deve considerar as condicionantes gerais da relação que vão além das determinantes locais, as permanências históricas que ainda ditam as características atuais da relação, e a influência da técnica na percepção e uso do meio ambiente. Assim, seria possível melhor equacionar normativamente a proteção ao meio ambiente e a garantia da qualidade de vida das pessoas.

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Metta, Annalisa. "Corpo a corpo." Ri-Vista. Research for landscape architecture 19, no. 2 (January 27, 2022): 46–57. http://dx.doi.org/10.36253/rv-11449.

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Bodies make immaterial, impermanent, and impregnable urban geographies, and thereby affirm and claim the open spaces of the city as fields of opportunity, repositories of not pacified and controversial rituals, therefore fruitful. Bodies have an explicit design value; they are cognitive as well as configurative tools. When we put bodies at the center of the project, we outline performative landscapes in both environmental and aesthetic, emotional and behavioral terms. At the same time, we male authentically erotic landscapes, which are opportunities for mixing, commingling, generating situations pulsating with life. We make landscape of great sensualism, in the very sense of expansion and amplification of sensibilities attentive to contextual interactions, both present and eventual. This paper investigates some of declinations of this statement, going through different scales and fields, from urban history to art history, and then dwells on some notable examples of contemporary landscape architecture.

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Szulakowska-Kulawik, Jolanta. "Justyna Kowalska-Lasoń: A Portrait with a Caravan in the Background." Musicology Today 16, no. 1 (December 31, 2019): 123–30. http://dx.doi.org/10.2478/muso-2019-0007.

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Abstract The paper presents a survey of the dominant aesthetic and technical qualities of Justyna Kowalska-Lasoń’s output of compositions. The composer’s interests focus on Oriental cultures, depicting nature, correspondences of arts, and on reflecting the sacrum in music. I have discussed her selected works (Sanctus, The Modern Man I Sing; These Phrases… These Songs... These Arias..., IMAGE 1929). On the basis of brief analyses of some of Kowalska-Lasoń’s compositions, I have defined her artistic stance and technique and postmodernist, neo-sonoristic sensualism. The distinguishing features of her music are: an open attitude to musical form, to the canon of narrative continuity, to aleatoricism and strict notation, as well as to the degree of correlation between chromatic and diatonic writing. The artist herself considers the epithet ‘nomadic’ as relevant to the character of her works, which are conceived as having a symbolic function. My composer portrait has been complemented with a list of Kowalska-Lasoń’s selected works, awards, performances, and her students’ achievements.

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Monteiro, Ofélia Paiva. "ENTRE LUZES E ROMANTISMO: A ESTÉTICA HEDONISTA DO LICEU DAS DAMAS, DE GARRETT, E A REFLEXÃO SOBRE «POESIA» QUE PROPÕE." Revista de Estudos Literários 1 (November 4, 2014): 195–249. http://dx.doi.org/10.14195/2183-847x_1_8.

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Este manuscrito de Almeida Garrett (pertencente à Biblioteca Geral da Universidade de Coimbra), começado cerca de 1822-32 e depois retomado (e que permanece, até hoje, sobejamente desconhecido), pretende posicionar as suas lições de poesia, escritas de um modo leve e cortês dado que se destinavam a uma “jovem Senhora”, no panorama estético e crítico português. O texto está bastante incompleto e, frequentemente, nos seus primeiros estádios de desenvolvimento, mas permite-nos documentar uma grande cisão cultural – aquela responsável pela expressão da subjetividade e subsequente reconhecimento da liberdade criativa, nascida a partir do sensualismo do Iluminismo, o qual foi favorável ao amanhecer Romântico. O prazer é repetidamente invocado pelo “mestre” como padrão de vida e deleite artístico; o seu grande cúmplice é o sentimento – uma energia individual que reúne a vivacidade dos sentidos, os discernimentos da razão e os movimentos de um coração delicado, virtuoso e espiritual. Daí brota o hedonismo estético, a consciência histórica, a relatividade crítica, a falta de “regras” e a tolerância do gosto revelada pelo Liceu das Damas.

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Mello, Marcelo Pereira de. "ordem como vontade e as possibilidades do caos." Logeion: Filosofia da Informação 9 (December 15, 2022): 427–39. http://dx.doi.org/10.21728/logeion.2022v9nesp.p427-439.

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Este trabalho pretende confrontar as concepções teóricas das análises sociológicas tradicionais sobre a “ordem social”, as quais chamaremos de “sensualistas” - por pressuporem uma ordem social naturalizada, com as teorias cognitivistas que veem a “ordem social” como construção teórico-intelectiva dos indivíduos. Nossa expectativa é que essa discussão nos auxilie a entender o contexto atual da emergência de movimentos políticos radicalizados, não importa por qual matiz ideológico, e o risco real e a ameaça potencial que eles representam para a estabilidade dos consensos tácitos assumidos pelos agentes na ordem social, tais como as noções de justo e injusto, certo e errado, bem e mal. Esperamos que a discussão sobre os fundamentos da ordem social, na forma colocada pelos cientistas sociais, se apodícticos e factuais ou cognitivos e racionais, ajude-nos a esclarecer até que ponto o radicalismo político, e os radicalismos de maneira geral, seja religioso, moral, bem como as ameaças de diáspora que os acompanham, têm o potencial de impor revezes ao que alguns analistas costumam chamar de “marcos civilizatórios”. Até que ponto, o extremismo político tem condições de impor perturbações de natureza moral aos pactos sociais ameaçando-os real e massivamente.

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Владимир Михайлович, Самсонов,, and Петров, Евгений Кузьмич. "INTERACTION AS A CRITERION OF MATERIALITY AND THE BASIS FOR OPERATIONAL DEFINITION OF MATTER." Вестник Тверского государственного университета. Серия: Философия, no. 3(61) (December 1, 2022): 43–60. http://dx.doi.org/10.26456/vtphilos/2022.3.043.

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Проанализированы имеющиеся определения материи (П. Гольбаха, Г.В. Плеханова и В.И. Ленина). Сделан вывод о том, что для этих однотипных определений характерен сенсуализм. Кроме того, сформулирован вывод о том, что не движение, как полагал Ф. Энгельс, а взаимодействие является основным атрибутом, признаком материи, критерием материальности. Взаимодействие данного объекта с другими материальными телами, включая физические приборы и органы чувств человека, положено в основу предложенного нами определения материи. Analyzing the existing definitions of matter (P. Holbach, G.V. Plekhanov and V.I. Lenin), we made a conclusion that sensualism inherent to these similar definitions may be considered as their main drawback. In addition, it was concluded that not motion, as F. Engels believed, but interaction is the main attribute, a signature of matter, a criterion of materiality. The interaction of an object with other material bodies, including physical instruments and the human sense organs, is the basis of our operational definition of matter. Concepts of the energy and mass, considered as basic characteristics of material bodies and material physical fields, are also discussed.

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Detcheverry, Thomas. "Deleuze on Spinoza and Rousseau: Ethics and Materialism." Deleuze and Guattari Studies 16, no. 2 (May 2022): 159–89. http://dx.doi.org/10.3366/dlgs.2022.0473.

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In the lecture of December 16, 1980, Deleuze proposes a cross-reading of Spinoza and Rousseau. First, Deleuze reinterprets Rousseau’s morality in the light of Spinoza’s critique of ‘morality’ based on the opposition of good and evil; second, and reciprocally, he rereads Spinoza’s practical and ethical philosophy from a concept extracted from Rousseau’s work: that of the ‘materialism of the wise’. According to Deleuze, this ‘practical materialism’ (and not metaphysical) evoked by Rousseau, consisting of both ‘determinism’ and ‘sensualism’, has a Spinozist inspiration, insofar as it has an amoralist dimension, close to the critique of morality developed in the Ethics. But on the other hand, Rousseau’s ‘materialism of the wise’ allows us, conversely, to reread the Spinozist explanation of the conquest of freedom, by revealing the presence of practical principles very close to those of Rousseau’s ethical materialism. The cross-reading of Spinoza and Rousseau thus presents a double aim: on the one hand, to identify the presence of amoralist themes and issues in Rousseau’s work; on the other, to reveal the existence of materialist principles (in the sense of Rousseau’s ‘materialism of the wise’) in the Spinozist ethical itinerary.

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İsmail, Taş, and Havva Sümeyra Altınsoy. "CULTURAL REFERENCES OF TURKISH MIND AND TURKISH SUFISM: YESEVISM." Al-Farabi 75, no. 3 (September 30, 2021): 129–42. http://dx.doi.org/10.48010/2021.3/1999-5911.11.

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Mystical thought is a critical thought developed against official thought and official scientific understanding. This can be observed and discussed separately in both individual and collective layers of mystical life with its religious epistemological in one way and historical, social, political, and economic aspects in the other. Specific to this study after the death of the Prophet, the religious sciences that emerged during the tadwīn period built on the Arabic language-centered sensualism, and in this regard, it was structured with the Arab form. None of the above-mentioned built sciences satisfy mystical worldviews. Is this attitude of them a “completion process” or a critical intellectual process? We consider the critical intellectual process as a “critical intellectual and vital” step that includes “completion”. The above dilemma continued in Turkish thought even after joining the Islamic civilization. However, we think that a more comprehensive "Turkish mind", including the Islamic civilization along with its previous cultural resources, is maintained in the wise tradition. In this context, we think that the most fundamental and last form that forms the Turkish mind through Gokturk Script, Kashgari's Dīwān and Yesevism is the Turkish language.

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Paradis, Swann. "« Parle et je te baptise ! » De l’âme des bêtes au siècle des Lumières." Voix Plurielles 12, no. 2 (December 12, 2015): 76–94. http://dx.doi.org/10.26522/vp.v12i2.1272.

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Le siècle des Lumières voit théologiens, philosophes et naturalistes s’interroger quant à la supériorité de l’homme sur la bête, alors qu’ils tentent de préciser la nature de la frontière qui les sépare. Qui est la bête ? A-t-elle une âme ? Dans l’affirmative, de quelle nature est-elle (matérielle ou spirituelle) ? Quelle est alors sa destinée (mortelle ou immortelle) ? Les bêtes souffrent-elles ? Dieu est-il injuste alors envers ces êtres innocents ? Partagent-elles notre faute originelle ? Autant de questions, emblématiques des incertitudes qui saisissent l’esprit des Lumières quand l’animalité le taraude, et qui annoncent un raffinement des limites entre natures humaine et animale. C’est dans cette optique que cet article propose une esquisse de la représentation de l’âme des bêtes en cette période où la variété des postures philosophiques témoigne de l’épistémè d’une anthropologie naissante où faire de l’âme de l’homme un objet d’histoire naturelle passe non plus seulement par un recours à la Révélation, mais par une réflexion sur la sensibilité. Pour ce faire, nous mettrons en perspective deux postures qui se succèdent chronologiquement : tout d’abord, la religieuse, héritage du cartésianisme, avant d’explorer comment le sensualisme ambiant proposera des représentations nuancées qui ouvriront sur une possible continuité biologique et morale entre l’homme et l’animal.

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Chomiszczak, Tomasz. "Cabanis: między medycyną, rewolucją i filozofią." Poznańskie Studia Polonistyczne. Seria Literacka, no. 34 (January 11, 2019): 223–43. http://dx.doi.org/10.14746/pspsl.2018.34.11.

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The article is concerned with quite forgotten character and work of Pierre Jean Georges Cabanis, a physician and philosopher, but also a strong supporter of the French Revolution from the turn of the 18th and 19th centuries. His main scientific opus was the dissertation On the relations between the physical and moral aspects of man (Rapports du physique et du moral de l’homme) first published in 1802 and then repeatedly resumed in the 19th century, but virtually unknown in Poland. His medical points of view originally corresponded with materialistic philosophy; however, they also took into account the role of the spiritual and mental aspects of a human – this “biological, thinking mechanism”, as Cabanis thought. An important role in his book was played by theories related to sensualism. Using modern terms, Cabanis created something like physiological psychology. According to him, the body, or more precisely its organs, take part in the creation of human thoughts which seem to be only the physiological result of brain perception. This classic work was often invoked by successive generations of doctors and thinkers; it even appeared in artistic prose. Cabanis himself has had a fixed position in research and scientific studies for over two centuries.

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Pavlas, Petr. "Komeniáni v Karteziánském Zrcadle." Studia Neoaristotelica 16, no. 4 (2019): 41–77. http://dx.doi.org/10.5840/studneoar20191646.

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The article picks up the threads of especially Martin Muslow’s 1990s research and describes the distinctiveness of the “relational metaphysics of resemblance” in the middle of the seventeenth century. The late Renaissance metaphysical outlines, carried out in the Comenius circle, are characteristic for their relationality, accent on universal resemblance, providentialism, pansensism, sensualism, triadism – and also for their effort to define metaphysical terms properly. While Comenians share the last – and only the last – feature with Cartesians, they differ in the other features. Therefore, Cartesians and Comenians cannot come to terms in the issue of the proper definitions either. Quite on the contrary, they oppose each other on this issue. By means of Johann Clauberg’s criticism of Georg Ritschel and René Descartes’s only supposedly “mysterious” and “solipsist” second meditation, the article turns a Cartesian mirror to the Comenian metaphysical project. In its light, the definitions of Georg Ritschel, Johann Heinrich Bisterfeld and Jan Amos Comenius turn out to be unacceptable for Cartesians (and also for Thomists and, in part, for Baconians). Despite their superficially Aristotelian-scholastic appearance, their content is notably Paracelsian-Campanellian (with a Timplerian foundation). Even though Comenian definitions of metaphysical terms had been refused and refuted by Cartesians, they experienced a second lifespan in their robust influence on Leibniz and Newton.

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Lee, Jong-Seo. "On Some Motifs in Heinrich Heine Ⅱ: Focusing on His Term “End of the Period of Art” and the Oldest Program of Sensualism." Journal of Aesthetics & Science of Art 67 (October 31, 2022): 32–57. http://dx.doi.org/10.17527/jasa.67.0.02.

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Viliūnas, Dalius. "Forgotten Theorists of Lithuanian Romanticism: Priest Ignotas Dembinsky." Problemos 100 (October 15, 2021): 20–35. http://dx.doi.org/10.15388/problemos.100.2.

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The sluggish development of romantic philosophy research suggests looking back at new sources that have been ignored so far. Priest Ignacy Dembinsky (1800–1869) is a forgotten romantic theorist. He is not only Wilhelm Schlegel’s translator, but also his promoter, commentator, who formulated authentic insights of romantic philosophy. The article focuses on the circumstances of Schlegel’s two-dimensional publication of “Philosophy of Life” (1840), which remained on the subscriber list, raises the hypothesis that the subscription of the work was a large-scale quasi-political patriotic campaign. The direction represented by Dembinsky is attributable to legal catholic romanticism. The latter sought to establish a positive alternative to Enlightenment’s scientism, naturalism, sensualism, one-sided rationalism, based on ideas of compatibility between science and philosophy, philosophy and Revelation. A person should realize freedom in a moral life and strive for the fullness of life – these ideas had refreshing sociopolitical implications in a depressing tsarist reality. Dembinsky polemicized with his local competitor, Florian Bochvic, a representative of a similar direction. The latter episode raises the question of the compatibility of his catholic theological doctrine and his maxims of a romantic philosopher: it is left open. It is hypothesized that the works translated, commented and creatively supplemented by Dembinsky could function as a bridge between the old Polish-speaking philosophy of Lithuania and the beginnings of the current Lithuanian theorization.

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Markova, E. A. "“Underground Love”: D. H. Lawrence and “Notes from the Underground” by F. M. Dostoevsky." Nauchnyy Dialog, no. 2 (February 28, 2020): 238–50. http://dx.doi.org/10.24224/2227-1295-2020-2-238-250.

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The reception of the novel by F. M. Dostoevsky “Notes from the Underground” in the works and correspondence of D. H. Lawrence is analyzed in the article. The novelty of the study is in the fact that the influence of this story on Lawrence’s prose is being studied for the first time. Particular attention is paid to Lawrence’s letters to the translator S. S. Kotelyansky, with whom the English writer shared his impressions of reading the works of Russian classics, especially Dostoevsky, as well as to one of the letters addressed to the writer G. Campbell, which contains the only direct reference to “Notes from the Underground” in Lawrence. This letter reveals an individual interpretation of the story by Lawrence. It is proved that this interpretation turns out to be close to the reading of the Notes by L. Shestov. The question is raised about the existing parallels between the text of Dostoevsky and the novels of D. G. Lawrence (“Women in Love”, “The Lost Girl”, “Rainbow” and “Aaron’s Rod”). The similarity is seen in the peculiar interpretation of the Underground concept by Lawrence. It is shown that the image of the Underground in the works of the English writer (usually expressed by the words “underworld”, “subterranean”) is always somehow connected with the irrational principle and is involved in the formation of Lawrence sensualism.

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