Results for 'Simon Simonse'

934 found
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  1.  16
    Kings and Gods as Ecological Agents: From Reciprocity to Unilateralism in the Management of Natural Resources.Simon Simonse - 2005 - Contagion: Journal of Violence, Mimesis, and Culture 12 (1):31-46.
    In lieu of an abstract, here is a brief excerpt of the content:Kings and Gods as Ecological Agents:From Reciprocity to Unilateralism in the Management of Natural ResourcesSimon Simonse (bio)1. IntroductionThe questions this article addresses are as follows: do non-Western societies have a qualitatively better, more balanced relationship with nature than modern Western societies? Can the difference between the two be described in terms of an opposition between a reciprocal and an exploitative relationship? What difference does the Judeo-Christian tradition make (...)
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  2.  6
    Kings of Disaster: Dualism, Centralism and the Scapegoat King in Southeastern Sudan by Simon Simonse[REVIEW]Wiel Eggen - 2019 - The Bulletin of the Colloquium on Violence and Religion 62:29-31.
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  3. When and why are motivational trade-offs evidence of sentience?Simon Brown & Jonathan Birch - forthcoming - Philosophical Transactions of the Royal Society B: Biological Sciences.
    Motivational trade-off behaviours, where an organism behaves as if flexibly weighing up an opportunity for reward against a risk of injury, are often regarded as evidence that the organism has valenced experiences like pain. This type of evidence has been influential in shifting opinion regarding crabs and insects. Critics note that (i) the precise links between trade-offs and consciousness are not fully known; (ii) simple trade-offs are evinced by the nematode worm Caenorhabditis elegans, mediated by a mechanism plausibly too simple (...)
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  4.  29
    The Emergence of Modern Aesthetic Theory: Religion and Morality in Enlightenment Germany and Scotland.Simon Grote - 2017 - New York: Cambridge University Press.
    Broad in its geographic scope and yet grounded in original archival research, this book situates the inception of modern aesthetic theory – the philosophical analysis of art and beauty - in theological contexts that are crucial to explaining why it arose. Simon Grote presents seminal aesthetic theories of the German and Scottish Enlightenments as outgrowths of a quintessentially Enlightenment project: the search for a natural 'foundation of morality' and a means of helping naturally self-interested human beings transcend their own (...)
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  5.  25
    Askese Und Armut in Der Karäischen Lehre.Simon Szyszman - 1959 - Zeitschrift für Religions- Und Geistesgeschichte 11 (4):379-380.
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  6. The No-Defeater Clause.Simon Graf - 2025 - Episteme:1-25.
    Rational or epistemically justified beliefs are often said to be defeasible. That is, beliefs that have some otherwise justification conferring property can lose their epistemic status because they are defeated by some evidence possessed by the believer or due to some external facts about the believer’s epistemic environment. Accordingly, many have argued that we need to add a so-called no defeater clause to any theory of epistemic justification. In this paper, I will survey various possible evidentialist as well as responsibilitst (...)
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  7.  11
    (1 other version)Acknowledgments.Simon Kow, John Duncan & Mark Blackell - 2009 - In Simon Kow, John Duncan & Mark Blackell, Rousseau and Desire. University of Toronto Press.
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  8.  19
    Effect of visibility of the loci on recall using the method of loci.Simon Kemp & Christopher D. van der Krogt - 1985 - Bulletin of the Psychonomic Society 23 (3):202-204.
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  9.  20
    Reaction time to the start and end of noise as a function of rise-decay time.Simon Kemp - 1983 - Bulletin of the Psychonomic Society 21 (3):195-198.
  10. Dark Matter: Explanatory Unification and Historical Continuity.Simon Allzén - manuscript
    In recent years, the hope to confirm the existence of dark matter by experimentally detecting it has diminished significantly. After more than 30 years of experimental searches, many of the most promising candidates have since been ruled out, leaving the epistemic and scientific condition of dark matter in a state of suspension. In efforts to improve the epistemic justification for the dark-matter hypothesis, physicists have turned to philosophical arguments and historical narratives. In this paper, I explicate two such strategies -- (...)
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  11.  2
    Chance in the Everett interpretation.Simon Saunders - 2010 - In Simon Saunders, Jonathan Barrett, Adrian Kent & David Wallace, Many Worlds?: Everett, Quantum Theory, & Reality. Oxford, GB: Oxford University Press UK.
    According to the Everett interpretation, branching structure and ratios of norms of branch amplitudes are the objective correlates of chance events and chances; that is, 'chance' and 'chancing', like 'red' and 'colour', pick out objective features of reality, albeit not what they seemed. Once properly identified, questions about how and in what sense chances can be observed can be treated as straightforward dynamical questions. On that basis, given the unitary dynamics of quantum theory, it follows that relative and never absolute (...)
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  12. Der Begriff der Natur in aristotelischer und moderner Sicht.Simon Moser - 1961 - Philosophia Naturalis 6 (3):261.
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  13.  5
    Grundbegriffe der Naturphilosophie bei Wilhelm von Ockham: kritischer Vergleich der Summulae in libros physicorum mit der Philosophie des Aristoteles.Simon Moser - 1932 - F. Rauch.
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  14.  6
    Vernis.Simon Perrier - 2010 - L’Enseignement Philosophique 60 (2):1-2.
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  15.  52
    From Bakunin to Lacan: Anti-Authoritarianism and the Dislocation of Power.Simon Tormey - 2003 - Contemporary Political Theory 2 (3):359-361.
  16. Theory and measurement in historical materialism.Simon Foot, David Rigby & Michael Webber - 1989 - In Audrey Lynn Kobayashi & Suzanne Mackenzie, Remaking human geography. Boston: Unwin Hyman.
     
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  17.  7
    Critique de la Recherche de la vérité.Simon Foucher - 1969 - New York,: Johnson Reprint.
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  18.  12
    Ästhetische Probleme des Gottesdienstes nach Schleiermachers Praktischer Theologie.Simon Gerber - 2017 - In Jörg Dierken & Arnulf Scheliha, Der Mensch Und Seine Seele: Bildung – Frömmigkeit – Ästhetik. Akten des Internationalen Kongresses der Schleiermacher-Gesellschaft in Münster, September 2015. De Gruyter. pp. 607-618.
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  19.  16
    The Spirit and Its Thinking. On the Recepcion of Plato’s megista gēnē Doctrine in Plotinus and Proclus.Simon Gögelein - 2014 - Peitho 5 (1):139-162.
    This article is primarily concerned with Platoʼs later dialogue, the Sophist, and the reception of the megista-gēnē-dialectic in Neoplatonism. The present paper offers a historical comparative study that consists of three parts. The first one gives a short summary concerning Platoʼs request regarding the concept of inverse and complex Ideas. The second one examines Plotinus’ conception of the νοῦς, in which the megista gēnē στάσις, κίνησις, ὄν, ταὐτόν and ἕτερον constitute the realm of the intellect. While the third and final (...)
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  20.  11
    Primitives as a basis for movement synthesis.Simon F. Giszter - 1996 - In Garrison W. Cottrell, Proceedings of the Eighteenth Annual Conference of The Cognitive Science Society. Lawrence Erlbaum. pp. 18--8.
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  21.  16
    Discipline of Non-Argumento-Centric Modes of Philosophy.Simon Glendinning - 2010 - In James Williams, Edwin Mares, James Chase & Jack Reynolds, Postanalytic and Metacontinental: Crossing Philosophical Divides. New York: Continuum. pp. 71.
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  22. Max Horkheimer on law's force of resistance.Simon Gansinger - 2024 - Exchanges: The Interdisciplinary Research Journal 12 (1):102-112.
    The law maintains, rather than challenges, the powers that be – or so it is commonly thought. In ‘Rackets and Spirit,’ a little known and untranslated essay, Max Horkheimer complicates this notion by attributing to law a ‘force of resistance’. He contends that, under certain conditions, the legal process develops a logic of its own, one that can become disjointed from the rationale of power. In this Critical Reflection, I look closely at the paragraph in which Horkheimer introduces the notion (...)
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  23. The idea of nationalism in Belfast in the late eighteenth century.Simon Davies - 1988 - Enlightenment and Dissent 7:25-34.
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  24.  11
    Labor and employment.Simon Deakin - 2010 - In Peter Cane & Herbert M. Kritzer, The Oxford handbook of empirical legal research. New York: Oxford University Press. pp. 308.
  25.  3
    Temps, Dieu, liberté dans les "Commentaires aristotéliciens" de saint Thomas dA̓quin.Simon Decloux - 1967 - [Bruges,]: Desclée, De Brouwer.
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  26.  13
    The politics of discourse: Are our rights at risk.Simon Čembers - 1991 - Theoria 34 (2):7-20.
  27.  41
    Jean-Francois Lyotard.Simon Malpas - 2003 - New York: Routledge.
    This is an essential guide to an thinker. Frederic Jameson sees Lyotard as responding to a contemporary "crisis of representation" in the sciences -- a crisis which calls into question "an essentially realistic epistemology, which conceives of representation as the reproduction, for subjectivity, of an objectivity that lies outside it -- projects a mirror theory of knowledge and art, whose fundamental evaluative categories are those of adequacy, accuracy, and Truth itself.".
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  28. Études Sur la Théodicé de Et D'Aristote.Jules Simon - 1840
     
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  29.  38
    Indiscernibles, General Covariance, and Other Symmetries: The Case for Non-Reductive Relationalsm.Simon Saunders - 2003 - In A. Ashtekar, Revisiting the Foundations of Relativistic Physics. Springer. pp. 151--173.
  30.  99
    Naturalizing Metaphysics.Simon Saunders - 1997 - The Monist 80 (1):44-69.
    The problem of measurement is usually thought of as a problem of physics. Certainly the straightforward solutions modify or supplement the basic equations. One might instead conclude that theories are only instruments for coördinating observable phenomena, and perhaps that is what Bohr’s Copenhagen interpretation really comes down to. For most of us this sort of “philosophical” resolution of the problem of measurement is not acceptable.
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  31.  14
    (1 other version)The case for affirmative action.Simon Clarke - 2005 - The Philosophers' Magazine 32:74-76.
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  32.  14
    Art, Ethics, Responsibility, Crisis: Literature and Climate Change.Simon C. Estok - 2020 - Cultura 17 (2):29-40.
    Literature has an ethical obligation to respond to the climate change crisis, and scholars have a responsibility to understand how these responses work. Neither the humanities nor the sciences have a good record when it comes to encouraging people to limit their desires, their consumption, or their growth. While there may be genetic reasons for this failure, calls for humanity to limit itself need better responses. Literature can help us to respond better to climate change, but only if we reconceptualize (...)
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  33. Gravity sucks (Kittinger).Simon Faithfull - 2007 - Angelaki 12 (2).
     
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  34.  25
    Disowning the weather.Simon Hailwood - 2011 - Critical Review of International Social and Political Philosophy 14 (2):215-234.
    This paper is concerned with two senses of disowning in the context of climate change and human modification of nature generally. In one of these senses disowning is something to be encouraged; but in the other sense discussed here, disowning is to be discouraged. Both raise problems for liberal theory. There is no space here to do little more than indicate some of these problems; consequently the paper is mainly negative and critical in tone. Although I focus mainly on the (...)
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  35.  16
    Jahrbuch der Jean-Paul-Gesellschaft.Ralf Simon, Monika Schmitz-Emans, Helmut Pfotenhauer & Elsbeth Dangel-Pelloquin (eds.) - 2009 - Walter de Gruyter – Max Niemeyer Verlag.
    The Yearbook, published since 2006 by Max Niemeyer Publishers (previously Metzler), presents articles on Jean Paul and his work, together with contributions dealing with the literature, arts, culture and aesthetics of his age. There are regular extracts from previously unpublished posthumous works and progress reports from the work on the critical historical edition.
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  36.  64
    Perfectionism and the Repugnant Conclusion.Simon Beard - 2020 - Journal of Value Inquiry 54 (1):119-140.
    The Repugnant Conclusion and its paradoxes pose a significant problem for outcome evaluation. Derek Parfit has suggested that we may be able to resolve this problem by accepting a view he calls ‘Perfectionism’, which gives lexically superior value to ‘the best things in life’. In this paper, I explore perfectionism and its potential to solve this problem. I argue that perfectionism provides neither a sufficient means of avoiding the Repugnant Conclusion nor a full explanation of its repugnance. This is because (...)
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  37.  11
    Equality, Merit, and the Determination of Our Gifts.Robert Simon - 1974 - Social Research: An International Quarterly 41.
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  38. (1 other version)Metaphysik, Einst und Jetz.Simon Moser - 1958 - Revue de Métaphysique et de Morale 64 (1):117-118.
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  39. Zum "Begriff des Lebens" - Eine Rückbesinnung.Simon Moser - 1960 - Philosophia Naturalis 6 (2):153.
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  40.  8
    Faux-semblants?Simon Perrier - 2009 - L’Enseignement Philosophique 59 (4):1-2.
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  41.  6
    Le sens de la réforme.Simon Perrier - 2010 - L’Enseignement Philosophique 60 (5):1-2.
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  42.  5
    Maturité, Terminale, « progressivité ».Simon Perrier - 2011 - L’Enseignement Philosophique 61 (1):1-4.
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  43.  17
    Les avatars du marxisme.Simon Petermann - 1987 - Res Publica 29 (2):177-192.
    Marxism has been for a long time the reference of the European Worker's Movement. It took the form of a millenarist faith and was embodied in large organizations. Orthodox marxism had no more reason for existence when the working class was integrated in the modern society.Communism gave a new inspiration but at the expense of an intellectual degeneration. When it became a state religion, marxism stopped to be creative and became a Gnosis. The varied forms of leftisms which emerged in (...)
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  44.  45
    The concept ‘indistinguishable’.Simon Saunders - 2020 - Studies in History and Philosophy of Science Part B: Studies in History and Philosophy of Modern Physics 71 (C):37-59.
    The concept of indistinguishable particles in quantum theory is fundamental to questions of ontology. All ordinary matter is made of electrons, protons, neutrons, and photons and they are all indistinguishable particles. Yet the concept itself has proved elusive, in part because of the interpretational difficulties that afflict quantum theory quite generally, and in part because the concept was so central to the discovery of the quantum itself, by Planck in 1900; it came encumbered with revolution. I offer a deflationary reading (...)
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  45.  4
    (1 other version)Le conflit de la morale et de la sociologie.Simon Deploige - 1911 - Louvain,: Institut supérieur de philosophie; [etc., etc.].
  46. Can Kitcher avoid the naturalistic fallacy?Simon Derpmann, Dominik Düber, Tim Rojek & Konstantin Schnieder - 2013 - In Marie I. Kaiser & Ansgar Seide, Philip Kitcher – Pragmatic Naturalism. Frankfurt/Main, Germany: ontos. pp. 61.
     
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  47.  36
    Externalismus und Selbstkenntnis. Die McKinsey-Paradoxie.Simon Dierig - 2018 - Zeitschrift für Philosophische Forschung 72 (4):558-577.
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  48. Alles ganz anders : Adornos Utopie der Erkenntnis am Beispiel Prousts.Simon Duckheim - 2015 - In Devi Dumbadze & Christoph Hesse, Unreglementierte Erfahrung. Freiburg: Ça ira.
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  49. Deleuze, Spinoza and the question of reincarnation in the Mahāyāna tradition.Simon Duffy - 2016 - In Tony See, Deleuze and Buddhism. [New York]: Palgrave-Macmillan.
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  50.  33
    Climate Change Narratives and the Need for Revisioning of Heritage, Knowledge, and Memory.Simon C. Estok - 2018 - Cultura 15 (1):7-21.
    Issues about heritage, knowledge, and memory are central to climate change narratives. In an age when reality television stars become world leaders, the urgency of climate change narratives requires us to understand the crucial roles of memory and heritage to the future of our planet. The sanctity of knowledge simply cannot be abandoned. Knowledge slips away through the cracks, both in mainstream media efforts to sell its news and in the nonchalance of the admittedly more mindful scholars and popularizers of (...)
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