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Letteratura scientifica selezionata sul tema "Sacrifice – Philosophy"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 6 febbraio 2022

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Articoli di riviste sul tema "Sacrifice – Philosophy"

Keenan, Dennis King. "Nietzsche and the Eternal Return of Sacrifice". Research in Phenomenology 33, n. 1 (2003): 167–85. http://dx.doi.org/10.1163/15691640360699663.

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AbstractIn the work of Nietzsche, sacrifice can only sacrifice itself over and over (in an eternal return of the same) because what it seeks to overcome (the nihilistic revelation of truth that sublates sacrifice's negation) makes this sacrifice of itself both necessary and useless. The truth is eternally postponed in a necessary sacrificial gesture that can only sacrifice itself, thereby rendering itself useless. In the attempt to step beyond nihilism, that is, in the attempt to negate (or sacrifice) nihilism, one repeats the negation characteristic of nihilism. One becomes inextricably implicated in the move of nihilistic sacrifice. The sacrifice of the sacrifice characteristic of nihilism, that is, the sacrifice of sacrifice, can only take place as (perform itself as) the impossibility (or eternally postponed possibility) of its realization. One, therefore, produces or performs an interminable step/not beyond, an incessant step beyond that eternally returns.

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van Ackeren, Marcel, e Alfred Archer. "Self-Sacrifice and Moral Philosophy". International Journal of Philosophical Studies 26, n. 3 (27 maggio 2018): 301–7. http://dx.doi.org/10.1080/09672559.2018.1489638.

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Dalferth, I. U. "Self-sacrifice". International Journal for Philosophy of Religion 68, n. 1-3 (3 agosto 2010): 77–94. http://dx.doi.org/10.1007/s11153-010-9248-3.

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Melançon, Jérôme. "Jan Patočka’s sacrifice: philosophy as dissent". Continental Philosophy Review 46, n. 4 (dicembre 2013): 577–602. http://dx.doi.org/10.1007/s11007-013-9281-x.

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Goggin, W. Ezekiel. "Hegel and Bataille on Sacrifice". Hegel Bulletin 39, n. 2 (25 giugno 2018): 236–59. http://dx.doi.org/10.1017/hgl.2018.17.

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AbstractIn Georges Bataille’s view, the Hegelian interpretation of kenotic sacrifice as passage from Spirit to the Speculative Idea effaces the necessarily representational character of sacrifice and the irreducible non-presence of death. But Hegel identifies these aspects of death in the fragments of the 1800 System. In sacrificial acts, subjectivity represents its disappearance via the sacrificed other, and hence is negated and conserved. Sacrifice thus provides the representational model of sublation pursued in the Phenomenology as a propaedeutic to Science. Bataille’s critique clarifies the fragments of the 1800 System, contextualizing Hegel’s rehabilitation of kenotic sacrifice in the Phenomenology. Bataille’s poetics parodies Hegelian kenosis via repetition of material difference, enacting an ecstatic temporality which Hegel perhaps suppresses as the condition of his system. Finally—if Bataille is correct in his assessment—the system would be subjected to a reversal, with radical implications for the philosophy of religion.

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Gui, Benedetto. "ON MUTUAL BENEFIT AND SACRIFICE: A COMMENT ON BRUNI AND SUGDEN'S ‘FRATERNITY’". Economics and Philosophy 25, n. 2 (luglio 2009): 179–85. http://dx.doi.org/10.1017/s0266267109990046.

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This note comments on Bruni and Sugden's interesting notion of fraternity among contract partners as joint commitment to cooperate for mutual benefit. I raise two points on their paper, both concerning the role of sacrifice. First I maintain that, differently from other social preferences, guilt aversion (or warm glow) does not imply self-sacrifice. Secondly, I argue that aiming for mutual benefit does not prevent individuals from facing trade-offs between their own and their partners’ surplus, so the notion of sacrifice cannot be entirely eschewed. To the contrary, reciprocal ‘sacrifices’ enhance cooperative intentions and help create feelings of friendliness.

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Jacobs, Russell A. "Obligation, Supererogation and Self-sacrifice". Philosophy 62, n. 239 (gennaio 1987): 96–101. http://dx.doi.org/10.1017/s0031819100038638.

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Can an action cease to be required of a moral agent solely because it comes too costly? Can self-sacrifice or risk of self-sacrifice serve as a limit on our moral obligations? Two recent articles in Philosophy, concerned primarily with the possibility of supererogatory action, suggest very different answers to these questions.

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Vattimo, Gianni. "Kenotic Sacrifice and Philosophy: Paolo Diego Bubbio". Research in Phenomenology 45, n. 3 (11 novembre 2015): 431–35. http://dx.doi.org/10.1163/15691640-12341321.

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Keenan, Dennis King. "Irigaray and the Sacrifice of the Sacrifice of Woman". Hypatia: A Journal of Feminist Philosophy 19, n. 4 (ottobre 2004): 167–83. http://dx.doi.org/10.2979/hyp.2004.19.4.167.

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Keenan, Dennis King. "Irigaray and the Sacrifice of the Sacrifice of Woman". Hypatia 19, n. 4 (2004): 169–85. http://dx.doi.org/10.1111/j.1527-2001.2004.tb00153.x.

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One of the problems with a superficial reading of “Belief Itself” and “Women, the Sacred, Money” is that Irigaray is too easily understood as merely saying that woman is the hidden victim of sacrifice and that one is called to reveal this hidden victim. While this is an important aspect of Irigaray's work, a more radical interpretation is opened up when it is read alongside the work of Lacan and Žižek. Irigaray's work disturbs the traditional discourses on revelation, sacrifice, and woman on one level while at the same time reinforcing their most extreme ramifications.

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Tesi sul tema "Sacrifice – Philosophy"

King, Claire Sisco. "Washed in blood sacrifice, subjectivity, and the cinema /". [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3229581.

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Thesis (Ph.D.)--Indiana University, Dept. of Communication and Culture, 2006.
"Title from dissertation home page (viewed July 5, 2007)." Source: Dissertation Abstracts International, Volume: 67-08, Section: A, page: 2791. Adviser: Joan Hawkins.

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Taylor, Simon J. "Sacrifice, revelation and salvation in the thought of Rene Girard". Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.312665.

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Murray, Chris M. "The tragic Coleridge : the philosophy of sacrifice in the life and works". Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/3774/.

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I identify Coleridge‘s tragic vision as his engagement with catastrophe in search of a redemptive meaning. I examine Coleridge‘s plays, critical lectures, and commentaries on Greek and Shakespearean tragedy, and I reinvestigate some of his most famous works, such as 'The Ancient Mariner' and 'Christabel'. Chapters: 1). Introduction: Romantic Tragedy and Tragic Romanticism: I establish my interpretation amidst other theorists. I assess the presence of Classical tragedy in Coleridge‘s education, and the important changes that occurred in scholarship on Greek tragedy in Britain during the Romantic period. I acknowledge the important influences of Greek, English and German tragedians. 2). Transgression and Suffering: I suggest that Coleridge intends his reader to experience suffering vicariously for the purpose of moral benefit, fulfilling the same function that he identifies in Greek tragedy. 3). Real-Life Tragedy: Coleridge interprets events around him as tragic cycles of suffering and catharsis for political purposes, suggesting that the hardships of the French Revolution, and even the deceit of an innkeeper, are exemplary misfortunes. 4). The Tragic ‘Impulse’ and Coleridge’s Forms of Incompletion: Analysing Coleridge‘s use of the excerpts from his rejected play Osorio to form new poems, I argue that this instigates lifelong patterns of reinventing doomed literary projects, with reference to such concepts as synecdoche and the fragment. 5). The Lear Vocation: Coleridge’s Tragic Stage: I challenge a popular notion that Coleridge was prejudiced against theatre by demonstrating that, in his staged dramas, Coleridge exploits as well as criticizing the conventions of the contemporary stage and calls for reform in theatres. 6). The Tragic Sage. I claim that Coleridge made lifelong efforts to establish himself as a sage, dramatizing his own hardships to enhance his authority as an advisor. From youth Coleridge depicts himself as an embattled, prophetic figure, likening himself to Cassandra. Drawing on W.B. Yeats‘s comparison to Oedipus, I examine the various techniques Coleridge employs to establish himself as a survivor of and commentator on catastrophe. 7). Failed Sacrifices and the Un-Tragic Coleridge: Finally I argue that Coleridge, having settled into orthodox Christianity, abandons the tragic philosophy, expressing fears that suffering might be in vain, and therefore that catastrophe should be avoided in reality and as a literary theme. Ironically, this point is clarified in a lecture on Aeschylus.

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Menezes, Natalie. "Towards a post-sacrificial theory of identity formation". Thesis, Rhodes University, 2006. http://hdl.handle.net/10962/d1007626.

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In this thesis I shall outline various modernist authors' arguments that collectivities (such as ethnic groups, nations, states and cultures) and subjectivities employ sacrificial violence to establish and assert their identity where identity is inescapably (?) understood in terms of the sovereignty of the collective or the post-Oedipal autonomy of the individual. To this end, violence has been posited as a historical and conceptual inevitability and is set as the default-state of human nature and politics. In recent times, protesting voices (from post-feminist, post-colonial, post-modern and the emerging human rights discourses) have begun to rigorously contest the notion of violence as the default-state. As a result, the legitimacy of sacrifice as the primary modus to an autonomous selfhood has been radically problematised. I believe that a comprehensive understanding of the nature of this crisis of identity formation , and the possibility of transcending it, is to be found in the paradigmatic shift away from Newtonian thought toward a post-Newtonian worldview. In seeking to challenge the assumption of violence-as-default, I shall translate the comprehensive sacrificial nature of collective identity and subjectivity into a complexity-based model that allowed me to make three crucial conceptual moves toward a comprehensive understanding of post-sacrificial identities that occupy an important place in a post-Newtonian world. First, it will allow me to challenge the assumptions that supported the Hobbesian myth of autonomy/sovereignty sacrificially achieved by charting the ontological shift that compels us to understand "entities" (be it a cell, an individual or a state) not in terms of autonomy but interdependence. Secondly, it provides the conceptual tools needed to understand the systemic nature of sacrificial violence by reading subjectivity violence and collectivity violence in terms of their organic self-similarity. This will equip me to comprehensively explore a postsacrificial epistemology valid for both collective identities and subjectivity. Thirdly, I propose a model of post-sacrificial identities that are created and sustained at the edge of chaos through the dynamic interplay of order and disorder that reconciles creative and destructive forces in a generative unity. I believe that this post-Newtonian reading will clear the conceptual space needed to suggest there might yet be hope for a future that does not embrace violence as default-state.

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Inkpin, Jonathan David Francis. "Combatting the 'sin of self-sacrifice'? : Christian feminism in the women's suffrage struggle, 1903-1918". Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1517/.

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Symmes, Breanna. "The heroes we mistake for villains the truth behind self-sacrifice and transformation /". [Denver, Colo.] : Regis University, 2009. http://165.236.235.140/lib/BSymmes2009.pdf.

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Plant, Robert Christopher. "The sacrifice of good conscience : religion, ethics and guilt in the work of Wittgenstein, Levinas and Derrida". Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU140738.

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Emphasising Wittgenstein's naturalism, I argue the common misconception that his later work harbours something 'relativistic'. A closer reading of Wittgenstein reveals instead a unifying picture of human life grounded upon 'primitive' (pre-linguistic) behaviours. Turning to explicitly 'religious' themes I then argue that Wittgenstein's ethicalisation of religion is also naturalistic. Thus 'man' is described as a 'ceremonial animal', and belief in the immortal soul is said to relate to an experience of 'guilt' from which one feels there is no release. More broadly, Wittgenstein's reflections lead to a conception of religiosity beyond the reparative economics of eschatological hope. At this point Levinas's own ethicalisation of religion becomes pertinent. I argue that his work is principally concerned with existential guilt, or the question: 'Do I have a right to be?'. That one exists always at the expense of another is what Levinas's thinking hinges upon, echoing throughout his analyses of language, the 'face', 'vulnerability' and 'home', and similarly orienting his characterisation of religion as 'love without reward'. However, Levinas's work is deeply anti-naturalism in that the ethical relation represents a radical 'break' from the (alleged) egoism of natural instinct. I here contend that this view of the natural is mistaken. Indeed, Levinas's central themes are more easily explicated in broadly Wittgensteinian- naturalistic terms. Thus, while Levinas provides a supplement to the ethical terrain of Wittgenstein's later work, Wittgenstein in turn offers a corrective to Levinas's 'spiritualised' humanism. Having drawn upon Derrida's work throughout my argument, in the final chapter I turn explicitly to his recent remarks on the 'gift' and 'hospitality'. For in his cautious articulation of Levinas's 'gratuitous' ethics, Derrida demonstrates, not only why it is 'impossible', but why this 'impossibility' is constitutive of ethical life and necessary if the 'scandal of good conscience' is to be resisted.

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Kirika, Gerishon Ngau Mwaura. "Aspects of the religion of the Gikuyu of central Kenya before and after the European contact, with special reference to prayer and sacrifice". Thesis, University of Aberdeen, 1988. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU019781.

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An investigation of Gikuyu social organisation, ritual and cosmology reveals that prayer and sacrifice form a central phenomenon in Gikuyu religion. Traditionally the occasion and place to perform a sacrifice were both decided upon by njama (sacrificial council of elders). Any sacrificial decision was always a corporate one. Without a corporate decision in favour of sacrifice it meant that no family, territorial or general social prayers activity would have taken place. This work is therefore concerned to demonstrate how with the erosion and change of Gikuyu social infrastructure within which corporate sacrificial and prayer decisions were made and exercised, sacrifice and prayer have been adapted in Gikuyu christianity. There were different types of prayer as well as different occasions and a variety of reasons dictating when, where and why a specific prayer was necessary. Certain prayers, mainly family or social ones had specific persons allowed to say them. Predominantly men said all public or family prayers and offered sacrifices. Prayer and sacrifice were integral aspects of each other. An effort is made to present the relation between Gikuyu traditional religion and prayer practice and Gikuyu Christianity practice of prayer. An attempt is made at a broader definition and deeper description of Gikuyu sacrifices. This is done with reference to biblical sacrifices as well as some other African societies.

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Contway, April Lee. "From Science to Human Sacrifice: Frazer, Levi-Strauss and Wittgenstein on Understanding Foreign Ritual Practice". Kent State University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=kent1291229547.

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Piser, Gabriel A. "Appalachian Anthropocene: Conflict and Subject Formation in a Sacrifice Zone". The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1469120301.

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Libri sul tema "Sacrifice – Philosophy"

The question of sacrifice. Bloomington: Indiana University Press, 2005.

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Guerre et sacrifice: La violence extrême. Paris: Presses universitaires de France, 2006.

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Le sacrifice de Hegel. Paris: Galilée, 2007.

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After Bataille: Sacrifice, exposure, community. London: Legenda, 2007.

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Sacrifice imagined: Violence, atonement, and the sacred. New York: Continuum, 2011.

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Ross, Stephen David. Locality and practical judgment: Charity and sacrifice. New York: Fordham University Press, 1994.

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Bubbio, Paolo Diego. Il sacrificio: La ragione e il suo altrove. Roma: Città Nuova, 2004.

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Bubbio, Paolo Diego. Sacrifice in the post-Kantian tradition: Perspectivism, intersubjectivity, and recognition. Albany: State University of New York Press, 2014.

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Galibert, Jean-Paul. Suicide & sacrifice: Le mode de destruction hypercapitaliste. Paris]: Lignes, 2012.

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Jeanne d'Arc contre Jeanne d'Arc. Paris: Harmattan, 2008.

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Capitoli di libri sul tema "Sacrifice – Philosophy"

Lawtoo, Nidesh. "The Classical World: Sacrifice, Philosophy, and Religion". In The Palgrave Handbook of Mimetic Theory and Religion, 119–26. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-53825-3_16.

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Meyers, Carol L. "Contributing to Continuity: Women and Sacrifice in Ancient Israel". In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 1–19. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43189-5_1.

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Mayer, Andreas. "Human Sacrifice and the Evolution of Thinking: A Critical Assessment of Christoph Türcke’s Philosophy of Dreams". In Epistemological Dimensions of Evolutionary Psychology, 223–38. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4939-1387-9_11.

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Gurley, S. West. "The Ass I Kick Today May Be the Ass I’ll Have to Kiss Tomorrow: What’s Up with the Sacrifice of Women in the Films of Lars von Trier?" In The Films of Lars von Trier and Philosophy, 7–17. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24918-2_2.

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Moritz, Ivana. "Sacrificed, Lost or Gave Life for Their Country: Cognitive Analysis of Euphemisms for Death in G.W. Bush and B. Obama’s War Speeches". In Perspectives in Pragmatics, Philosophy & Psychology, 301–18. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55759-5_16.

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Flood, Gavin. "Sacrifice". In Religion and the Philosophy of Life, 94–116. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836124.003.0003.

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The affirmation of life through a culture of hunting was a major element in early human practices, but with the Neolithic farming revolution, we have new modes of producing food and new kinds of societies that could be much larger; the first urban landscapes beginning to appear in places such as Jericho, along with the emergence of religion characterized by sacrifice. While the origins of sacrifice are obscure, sacrifice is a category central to our understanding of religion and of human cultural life generally. Sacrifice has had a central place in the history of civilizations as an attempt at human self-repair and bringing people into a fullness of life, attempting to fulfil the desire for life itself and to go beyond death.

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Crisp, Roger. "Introduction". In Sacrifice Regained, 1–9. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840473.003.0001.

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This chapter introduces Sacrifice Regained: Morality and Self-interest in British Moral Philosophy from Hobbes to Bentham. The main topic of the book is explained within a framework first set out clearly by the Cambridge philosopher Henry Sidgwick, in the nineteenth century. The ancient background to the discussion is described, especially in connection to the views of Socrates and Plato. Psychological egoism—the view that the sole ultimate motivation of voluntary human action is self-interest—is elucidated. Rational egoism is defined as the view that the only reason any agent has for acting is to promote their own self-interest.

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van Ackeren, Marcel, e Alfred Archer. "Introduction: Self-Sacrifice and Moral Philosophy". In Sacrifice and Moral Philosophy, 1–7. Routledge, 2020. http://dx.doi.org/10.4324/9781003051558-1.

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Halbertal, Moshe. "Sacrificing for". In On Sacrifice. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691152851.003.0005.

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This chapter analyzes how the movement of the self to self-transcendence has been articulated in different ways in the history of philosophy. In his phenomenology of the sacrificial aspect of political violence, Paul Kahn observes that the double aspect of sacrifice—self and other—continues to this day. The chapter considers the potential relationship between self-sacrifice and violence in war by briefly analyzing the laws of war. In addition, it studies how origin narratives of states and political or religious communities sometimes refer to heroic sacrifices performed by the founding generation. A past sacrifice can become a binding political constraint on present-day politicians. With the burden of an earlier sacrifice, the issue is not about withdrawing from a losing situation and maximizing utility but is instead a concern about retroactive desecration.

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Cassirer, Ernst. "Cult and Sacrifice". In The Philosophy of Symbolic Forms, Volume 2, 268–83. Routledge, 2020. http://dx.doi.org/10.4324/9780429282478-11.

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Atti di convegni sul tema "Sacrifice – Philosophy"

Lepeshkina, Larisa. "THE SYSTEM OF SACRIFICES IN TRADITIONAL CULTURE OF THE PEOPLES OF THE VOLGA REGION". In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s8.034.

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