Results for 'senseless'

192 found
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  1.  59
    Senseless Violence: Liminality and Intertwining.James Mensch - 2017 - The European Legacy 22 (6):667-686.
    The claim of this article is that the perpetrators of violence are “liminal” figures, being inside and yet outside of the world in which they act. It is this liminality, this existing on the border, that makes their violence senseless. Because of it, their actions can be understood in terms neither of the actual reality of their victims nor of the imagined reality that the perpetrators placed them in. Sense, here, fails, for the lack of a common frame. Liminality (...)
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  2.  12
    A Senseless Replication of Effort.I. Herbert Scheinberg - 1981 - IRB: Ethics & Human Research 3 (1):10.
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  3.  31
    Mardonius' Senseless Greeks.Roel Konijnendijk - 2016 - Classical Quarterly 66 (1):1-12.
    In Herodotus' royal council scene, where Xerxes decides whether or not to punish the Greeks, the king's cousin and adviser Mardonius is made to say these famous lines (Hdt. 7.9β.1):καίτοι [γε] ἐώθασι Ἕλληνες, ὡς πυνθάνομαι, ἀβουλότατα πολέμους ἵστασθαι ὑπό τε ἀγνωμοσύνης καὶ σκαιότητος. ἐπεὰν γὰρ ἀλλήλοισι πόλεμον προείπωσι, ἐξευρόντες τὸ κάλλιστον χωρίον καὶ λειότατον, ἐς τοῦτο κατιόντες μάχονται, ὥστε σὺν κακῷ μεγάλῳ οἱ νικῶντες ἀπαλλάσσονται· περὶ δὲ τῶν ἑσσουμένων οὐδὲ λέγω ἀρχήν, ἐξώλεες γὰρ δὴ γίνονται.Yet, the Greeks do wage war, (...)
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  4. A Senseless Conversation.Zach Barnett - 2011 - Think 10 (29):9-21.
    Can machines think? Until what happened today, I thought that no human-made machine could ever think as a human does. I now know that I was wrong.
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  5.  10
    The Myth of Senseless Violence and the Problem of Terrorism.Maarten Boudry - 2018 - In David Boonin (ed.), Palgrave Handbook of Philosophy and Public Policy. Cham: Palgrave Macmillan. pp. 147-160.
    Many people have a fascination with ‘senseless violence’ and are concerned about its rise in our society. In the real world, however, violence is rarely senseless. It is not random and haphazard but driven by rational motives and justifications and governed by its own internal logic. The myth of ‘senseless violence’ taps into certain moral intuitions, but it has little or nothing to do with reality. If we want to prevent violent acts, we need to understand the (...)
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  6. Knocked out senseless: Naturalism and analyticity.Takashi Yagisawa - 1997 - In Dunja Jutronić (ed.), The Maribor papers in naturalized semantics. Maribor: Pedagoška fakulteta Maribor. pp. 82.
  7.  13
    Senseless Acts of Beauty: Cultures of Resistance Since the Sixties by George McKay. [REVIEW]Neal Curtis - 1997 - Body and Society 3 (3):113-116.
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  8.  65
    Nonsensical representation and senseless interpretation: Wittgenstein on nonsense judgments.Daniel H. Cohen - 1993 - Philosophia 22 (3-4):407-424.
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  9. Agamben’s ‘Bare Life’ and Grossman’s Ethics of Senseless Kindness.Tim Christiaens - 2022 - Journal of European Studies 1 (Online):Online.
    In his early works, Giorgio Agamben argues that some Auschwitz inmates practised a ‘silent form of resistance’ by shutting themselves off from the world until nothing could harm them. I argue that this conception of ‘bare life’ is both too abstract and too individualistic. Agamben’s idea of bare life’s resistance first neglects the socio-historical context that has produced particular instances of it, effectively barring the investigation into how to avoid future occurrences of sovereign violence. Agamben, second, emphasizes the potential for (...)
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  10.  64
    Pursued by Happiness and Beaten Senseless Prozac and the American Dream.Carl Elliott - 2000 - Hastings Center Report 30 (2):7-12.
    Since the publication of Listening to Prozac there have been many debates about how and why Prozac and other similar drugs are prescribed. The articles that follow take up debates about what conditions such drugs can and should address, questions about authenticity in using drugs for psychic well‐being, and concerns about what means we morally endorse in projects of self‐creation. The contributions from Carl Elliott, Peter Kramer, James Edwards, and David Healy derive from a project supported by the Social Sciences (...)
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  11.  56
    Why Thomas is so hardy: literature inspired by evolution to make sense of the senseless.David P. Barash - 2013 - Biology and Philosophy 28 (1):115-123.
    Although existentialism and evolutionary biology might appear to be polar opposites, with the former denying a role for “human nature” and the latter emphasizing it, there are some unrecognized parallels. One in particular is that both disciplines assume that human life is not inherently meaningful, such that any attribution of meaning must arise from human actions. The present article traces some of this intellectual correspondence in the realm of literature.
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  12.  27
    'I Know that I am in Pain'is Senseless.John V. Canfield - 1975 - In Roderick M. Chisholm & Keith Lehrer (eds.), Analysis and metaphysics: essays in honor of R. M. Chisholm. Boston: D. Reidel Pub. Co.. pp. 129--144.
  13. Bookishness, the Bible, and Don Quixote's senseless kindness.Steven Shankman - 2025 - In Christopher Buckman, Melissa Bradley, Jack Marsh & James McLachlan (eds.), The event of the good: reading Levinas in a Levinasian way. Albany: State University of New York Press.
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  14. Hopeless Philosophical Reflections On The Senselessness Of Regulation In Genetics.David Heyd - 2002 - Jahrbuch für Recht Und Ethik 10.
    Regulierung ist ein Kennzeichen für Rationalität bei dem Versuch, Verhaltensweisen im Lichte von Normen zu leiten. Ihre Funktion ist es, sowohl das Verhalten der Individuen in einem bestimmten Bereich ihres Handelns zu koordinieren als auch dieses Verhalten auf wünschenswerte Ziele hin auszurichten. Nach Regulierung wird insbesondere auf neuartigen Feldern sozialen Verhaltens gerufen, so vor allem im Hinblick auf gentechnische Forschung und Praxis. Aber die Genetik ist deshalb ein schwieriger Fall, weil sie Ziele und Werte betrifft, die in hohem Maße kontrovers (...)
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  15.  5
    Paradox of the “Tractatus Logico-Philosophicus”.А. С Хромченко - 2024 - Siberian Journal of Philosophy 22 (1):27-38.
    The paradox of the “Tractatus Logico-Philosophicus” in the article is expressed as follows: according to the final theses of the Tractatus, we have to recognize its propositions as senseless, but at the same time, despite the conclusion that everything said in the Tractatus is senseless, we must remain committed to the ideas expressed in the body of the Tractatus, since we recognize its propositions as senseless on the basis of these ideas. The paradox is considered from the (...)
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  16. On Nietzsche’s Concept of ‘European Nihilism’.Ruth Burch - 2014 - European Review 22 (2):196-208.
    In Nietzsche, ‘European nihilism’ has at its core valuelessness, meaninglessness and senselessness. This article argues that Nietzsche is not replacing God with the nothing, but rather that he regards ‘European nihilism’ as an ‘in-between state’ that is necessary for getting beyond Christian morality. An important characteristic of a Nietzschean philosopher is his ‘will to responsibility’. One of his responsibilities consists of the creation of the values and the concepts that are needed in order to overcome the intermediate state of nihilism. (...)
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  17.  42
    Sentir lo indecible. Sentido, sin sentido y carencia de sentido en el Tractatus de Wittgenstein.Vicente Sanfélix Vidarte - 2008 - Revista de Filosofía (Madrid) 33 (2):5-20.
    This article analyses Wittgenstein’s conception of nonsense and, against resolute interpretations, defends that, perhaps influenced by Mauthner and Weininger, the Tractatus author conceived corrects ontological and ethical nonsenses like nearly to tautological senseless.
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  18.  62
    Violence and Selfhood.James Mensch - 2013 - Human Studies 36 (1):25-41.
    Is violence senseless or is it at the origin of sense? Does its destruction of meaning disclose ourselves as the origin of meaning? Or is it the case that it leaves in its wake only a barren field? Does it result in renewal or only in a sense of dead loss? To answer these questions, I shall look at James Dodd’s, Hegel’s, and Carl Schmitt’s accounts of the creative power of violence—particularly with regard to its ability to give individuals (...)
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  19.  69
    The ordinary concept of a meaningful life: The role of subjective and objective factors in third-person attributions of meaning.Michael Prinzing, Julian De Freitas & Barbara Fredrickson - 2021 - Journal of Positive Psychology.
    The desire for a meaningful life is ubiquitous, yet the ordinary concept of a meaningful life is poorly understood. Across six experiments (total N = 2,539), we investigated whether third-person attributions of meaning depend on the psychological states an agent experiences (feelings of interest, engagement, and fulfillment), or on the objective conditions of their life (e.g., their effects on others). Studies 1a–b found that laypeople think subjective and objective factors contribute independently to the meaningfulness of a person’s life. Studies 2a–b (...)
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  20.  31
    Some Emendations in Late Latin Texts.W. Morel - 1941 - Classical Quarterly 35 (3-4):136-.
    For the senseless inira some manuscripts have inire or in arva, and the latter stands in the text of Baehrens . The attempts at emendation may be divided into two groups, those altering only inira and those tampering with ibat as well. I pass over the latter group, as Robinson Ellis, in his commentary, p. 125, has defended ibat sufficiently by reference to the frequent ñει in Babrius, Avianus’ model. The former group is represented by Withof and Robinson Ellis (...)
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  21.  28
    An Apology for Pain.Anna-Lena Renqvist - 2012 - Comparative and Continental Philosophy 4 (2):179 - 193.
    Pain: the most senseless of things or the most vital of phenomena? This essay aims at a defense of the meaning of pain through an inquiry into the ek-static temporality that structures a being-in-pain. The argument considers the common understanding of pain as a symptom. As the present result of a source of injury that demands a cure, a being-in-pain pictures a movement from something to something else, that is, it pictures the ek-static structure discovered by Aristotle. Furthermore, the (...)
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  22.  15
    Imago Dei: A Schellingian Reflection on Violence and Evil.Saitya Brata Das - 2019 - Philosophical Journal of Conflict and Violence 3 (1).
    That the senselessness of violence – violence no longer a mere political means to a justified end outside it – is omnipresent in today’s world: the realization of this truth appears to have made obsolete today the conventional understanding of violence as mere political means. That the Greeks thought “bia,” which means violence, in its close proximity with “bio,” which means “life,” speaks not surprisingly a truth whose manifestation we perceive today more clearly than ever before, albeit the mode or (...)
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  23.  47
    The role of Liberty Hyde Bailey and Hugo de Vries in the rediscovery of Mendelism.Conway Zirkle - 1968 - Journal of the History of Biology 1 (2):205-218.
    The almost simultaneous and overlapping discoveries of Mendel's forgotten work by Hugo de Vries, Carl Correns, and Erik von Tschermak gave rise to an intense rivalry, some jealousy, and more than a little illfeeling. De Vries, the first to announce the discovery, has been subjected to the charge that he wished to conceal his discovery and to obtain for himself the credit for having discovered what we now call Mendelism. This charge involves the statement that de Vries gave credit to (...)
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  24.  47
    The Oxford Handbook of Schopenhauer.Robert L. Wicks (ed.) - 2020 - New York, NY: Oxford University Press, Usa.
    More than two hundred years after the publication of his seminal The World as Will and Representation, Arthur Schopenhauer's influence is still felt in philosophy and beyond. As one of the most readable and central philosophers of the 19th century, his work inspired the most influential thinkers and artists of his time, including Nietzsche, Freud, and Wagner. Though known primarily as a herald of philosophical pessimism, the full range of his contributions is displayed here in a collection of thirty-one essays (...)
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  25. Is OCD Epistemically Irrational?Pablo Hubacher Haerle - 2023 - Philosophy, Psychiatry, and Psychology 30 (2):133-146.
    It’s a common assumption in psychiatry and psychotherapy that mental health conditions are marked out by some form of epistemic irrationality. With respect to obsessive-compulsive disorder (OCD), the mainstream view is that OCD causes irrational beliefs. Recently, however, this ‘doxastic view’ has been criticized from a theoretical and empirical perspective. Instead a more promising ‘zetetic view’ has been proposed which locates the epistemic irrationality of OCD not in irrational beliefs, but in the senseless inquiries it prompts. Yet, in this (...)
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  26.  44
    Destiny, Love and Rational Faith in Husserl’s Post World War I Ethics.Saulius Geniusas - 2023 - Human Studies 46 (3):443-465.
    The fundamental goal of this paper is to clarify the importance of Husserl’s reflections on destiny (Schicksal) in the context of his post-WWI ethics. In the first section, I sketch Husserl’s reflections on war in his private correspondence. In the second section, I show that, in his post-WWI research manuscripts on ethics, Husserl conceptualized various forms of meaningless suffering under the heading of destiny. One of the main questions of Husserl’s post-WWI ethics can be formulated as follows: in the dark (...)
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  27. Geach on `good'.Charles R. Pigden - 1990 - Philosophical Quarterly 40 (159):129-154.
    In his celebrated 'Good and Evil' (l956) Professor Geach argues as against the non-naturalists that ‘good’ is attributive and that the predicative 'good', as used by Moore, is senseless.. 'Good' when properly used is attributive. 'There is no such thing as being just good or bad, [that is, no predicative 'good'] there is only being a good or bad so and so'. On the other hand, Geach insists, as against non-cognitivists, that good-judgments are entirely 'descriptive'. By a consideration of (...)
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  28.  18
    Sublunary Intuitionism.Charles Travis - 1998 - Grazer Philosophische Studien 55 (1):169-194.
    In "Truth" Michael Dummett presents a case for intuitionist logic as the logic of ordinary discourse. The case depends on a supposed need to make two intuitions mesh: first, that it is senseless to suppose, of any statement, that it is neither true nor false; second, that there is no guarantee, for every statement, that either there is something in the world to make it true, or there is something to make it false. This paper argues, developing a notion (...)
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  29. Playing Games with Ais: The Limits of GPT-3 and Similar Large Language Models.Adam Sobieszek & Tadeusz Price - 2022 - Minds and Machines 32 (2):341-364.
    This article contributes to the debate around the abilities of large language models such as GPT-3, dealing with: firstly, evaluating how well GPT does in the Turing Test, secondly the limits of such models, especially their tendency to generate falsehoods, and thirdly the social consequences of the problems these models have with truth-telling. We start by formalising the recently proposed notion of reversible questions, which Floridi & Chiriatti propose allow one to ‘identify the nature of the source of their answers’, (...)
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  30.  85
    On Seizing the Source: Toward a Phenomenology of Religious Violence.Michael Staudigl - 2016 - International Journal of Philosophical Studies 24 (5):744-782.
    In this paper I argue that we need to analyze ‘religious violence’ in the ‘post-secular context’ in a twofold way: rather than simply viewing it in terms of mere irrationality, senselessness, atavism, or monstrosity – terms which, as we witness today on an immense scale, are strongly endorsed by the contemporary theater of cruelty committed in the name of religion – we also need to understand it in terms of an ‘originary supplement’ of ‘disengaged reason’. In order to confront its (...)
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  31.  31
    Re-Creating the Canon: Augustan Poetry and the Alexandrian past.James E. G. Zetzel - 1983 - Critical Inquiry 10 (1):83.
    The Alexandrian emphasis on smallness, elegance, and slightness at the expense of grand themes in major poetic genres was not preciosity for its own sake: although the poetry was written by and for scholars, it had much larger sources than the bibliothecal context in which it was composed. Since the time of the classical poets, much had changed. Earlier Greek poetry was an intimate part of the life of the city-state, written for its religious occasions and performed by its citizens. (...)
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  32. Is the Universe Indifferent? Should We Care?Guy Kahane - 2021 - Philosophy and Phenomenological Research 104 (3):676-695.
    The scientific worldview is often claimed to reveal a universe chillingly indifferent to human suffering. But it’s unclear what it means to describe the universe as indifferent, or what a non- indifferent universe would be like. I suggest that the relevant contrast isn’t simply that between God and His absence, nor is the complaint about indifference focused on the lack of a kind of cosmic concern. At its heart is the idea of a mismatch between world and value. Although the (...)
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  33. II—Jody Azzouni: Singular Thoughts.Jody Azzouni - 2011 - Aristotelian Society Supplementary Volume 85 (1):45-61.
    Tim Crane characterizes the cognitive role of singular thought via singular mental files: the application of such files to more than one object is senseless. As many do, he thus stresses the contrast between ‘singular’ and ‘general’. I give a counterexample, plurally-directed singular thought, and I offer alternative characterizations of singular thought—better described as ‘objects-directed thought’—initially in terms of the defeasibility of the descriptions associated with one's thinking of an object, and then more broadly in terms of whether descriptions (...)
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  34. Must do better.Timothy Williamson - 2006 - In Patrick Greenough & Michael Patrick Lynch (eds.), Truth and realism. New York: Oxford University Press. pp. 278--92.
    Imagine a philosophy conference in Presocratic Greece. The hot question is: what are things made of? Followers of Thales say that everything is made of water, followers of Anaximenes that everything is made of air, and followers of Heraclitus that everything is made of fire. Nobody is quite clear what these claims mean, and some question whether the founders of the respective schools ever made them. But amongst the groupies there is a buzz about all the recent exciting progress. The (...)
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  35.  36
    Death of the Soldier and Immortality of War in Frank Ormsby’s A Northern Spring.Karolina Marzec - 2018 - Text Matters - a Journal of Literature, Theory and Culture 8 (8):107-121.
    The paper analyzes the collection of the Northern Irish poet Frank Ormsby entitled A Northern Spring published in 1986. On the basis of selected poems, the author of this paper aims to examine the poet’s reflections about World War II, the lives of the soldiers, and the things that remain after a military combat, which are both physical and illusive. The poems included in the volume present the author’s reflections upon the senselessness of war and dying, short lives of the (...)
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  36. Expanding Dummett's Antirealism to the Philosophy of Science.Samuel William Mitchell - 1989 - Dissertation, University of California, San Diego
    This Dissertation expands the work of Michael Dummett to issues in the philosophy of science. ;Chapter One relates the issue of realism to that of truth and meaning. ;Dummett's view is subject to the same attacks that doomed logical positivism. In Chapter Two I defend him against these attacks and articulate his view further. In particular, Dummett's view of sense is articulated, and the attacks of Kripke and Hempel are addressed. ;Chapter Three is devoted to applying Dummett's view to Mach's (...)
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  37.  27
    Percussion: drumming, beating, striking.John Mowitt - 2002 - Durham: Duke University Press.
    Introduction : (re)percussions -- The end of senseless beating -- Knocking the subject -- Different strokes for different folks -- Sound of the city : a musician is being beaten -- A drum of one's own.
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  38.  20
    Tolstoy and the Idea of Revolution: Enlightenment Project and Prosopopoeia of Life.S. V. Panov & S. N. Ivashkin - 2019 - Russian Journal of Philosophical Sciences 12:95-113.
    The reasonable human nature appears in the Enlightenment’s philosophy as a reduction of the human being and its manifestations to a complex of natural impulses when all former norms of perception, reflections, inclinations, actions and the moral principles, which lie in their basis, are canceled in the free human self-experimenting. The monarchy idea depreciates when its citizens turn in the public good’s proponents on the basis of a blind republican consent about the egoism’s limitation (Robespierre) and a prosopo-peia of freedom (...)
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  39.  50
    Rights and the Communitarian Ideal.Bruno Rea - 1988 - Idealistic Studies 18 (2):107-122.
    Under the democratic auspices of our time, rights have tended to be distributed generously and widely—if not in deed, at least in word. The tendency has been to widen their legitimate applicability from humans to all sentient beings, to all living beings, and, as some would have it, to the environment as a whole. Fortunately, this penchant for cataloging virtually every human relation, ambition, and aspiration in terms of rights and duties has not gone unopposed. On the one hand, there (...)
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  40. A refutation of consequentialism.Robert Guay - 2005 - Metaphilosophy 36 (3):348-362.
    The thesis of this paper is that consequentialism does not work as a comprehensive theory of right action. This paper does not offer a typical refutation, in that I do not claim that consequentialism is self-contradictory. One can with perfect consistency claim that the good is prior to the right and that the right consists in maximizing the good. What I claim, however, is that it is senseless to make such a claim. In particular, I attempt to show that (...)
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  41.  41
    Why hardcore goes soft: Adorno, japanese noise, and the extirpation of dissonance.Nick Smith - unknown
    I argue that Japanese noise could only become meaningful and articulate at a time when thought and language have become somehow inarticulate. I very briefly recount T.W. Adorno's controversial claims that we live in a wholly abstract and instrumental world, where each object we encounter holds meaning only as 1) a representative of the class to which it belongs and 2) a tool for our use. As is now the convention in Adorno scholarship and cultural studies generally, I name ordering (...)
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  42.  67
    September 11, 2001: The clash of competing worldviews.Alastair Taylor - 2002 - World Futures 58 (4):293 – 309.
    The cataclysm of September 11, 2001 created a universal reaction that the world would never be the same. Understandably, Washington unleashed a counterattack to find and extirpate the terrorists as an end in itself. But is terrorism essentially a senseless act of anarchy, or does it mask a malaise deeply held in various non-Western cultures? This paper contends that the horrendous events of September 11 precipitated a head-on clash of two competing worldviews and societal orders: Muslim Theism versus secularized (...)
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  43.  19
    Paul ricoeurs werk: Proeve Van staalkaart (1913–2005).F. R. Vansina - 2007 - Bijdragen 68 (3):246-251.
    The amplitude and the diversity of Ricoeur’s philosophical production is astonishing. Three factors shed light upon this fact. First, his philosophical career covers seventy years wherein he witnessed the rise and the decline of tlve philosophical -isms. Further, he is a typical dialogical thinker: in conversation with the great classical and modern philosophers, and eager to listen to the methods and results of human an linguistics sciences. A third reason, particularly of differentiation, stems from his double conviction and commitment. On (...)
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  44. The pessimistic origin of Nietzsche’s thought of eternal recurrence.Scott Jenkins - 2020 - Inquiry: An Interdisciplinary Journal of Philosophy 63 (1):20-41.
    In this article I argue that we should understand Nietzsche’s doctrine of eternal recurrence as the ideal of life affirmation opposed to philosophical pessimism, the view that life is not worth living. I first articulate Nietzsche’s psychological account of pessimism as a vengeful focus on the past and an aversion to time understood as transience. I then consider the question of why a person with the opposite psychological orientation – a creative relation to the future and an endorsement of time (...)
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  45. Anscombe on `ought'.Charles Pigden - 1988 - Philosophical Quarterly 38 (150):20-41.
    n ‘Modern Moral Philosophy’ Anscombe argues that the moral ‘ought’ should be abandoned as the senseless survivor from a defunct conceptual scheme. I argue 1) That even if the moral ‘ought’ derives its meaning from a Divine Law conception of ethics it does not follow that it cannot sensibly survive the Death of God. 2) That anyway Anscombe is mistaken since ancestors of the emphatic moral ‘ought’ predate the system of Christian Divine Law from which the moral ‘ought’ supposedly (...)
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  46. Let the donkeys be donkeys: in defense of inspiring envy.Maria Silvia Vaccarezza & Ariele Niccoli - 2022 - In Sara Protasi (ed.), The Moral Psychology of Envy. Rowman & Littlefield Publishers. pp. 111-127.
    Once upon a time, Aesop says, there was a donkey who wanted to be a pet dog. The pet dog was given many treats by the master and the household servants, and the donkey was envious of him. Hence, the donkey began emulating the pet dog. What happened next? The story ends up with the donkey beaten senseless, chased off to the stables, exhausted and barely alive. Who is to blame for the poor donkey’s unfortunate fate? Well, there could (...)
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  47. Genesis of Suicide terrorism.Scott Atran - unknown
    Contemporary suicide terrorists from the Middle East are publicly deemed crazed cowards bent on senseless destruction who thrive in poverty and ignorance. Recent research indicates they have no appreciable psychopathology and are as educated and economically well-off as surrounding populations. A first line of defense is to get the communities from which suicide attackers stem to stop the attacks by learning how to minimize the receptivity of mostly ordinary people to recruiting organizations.
     
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  48. Nonmoral nature.Stephen Jay Gould - manuscript
    hen the Right Honorable and Reverend Francis Henry, earl of Bridgewater, died in February, 1829, he left £8,000 to support a series of books "on the power, wisdom and goodness of God, as manifested in the creation." William Buckland, England's first official academic geologist and later dean of Westminster, was invited to compose one of the nine Bridgewater Treatises. In it he discussed the most pressing problem of natural theology: if God is benevolent and the creation displays his "power, wisdom (...)
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  49.  33
    No Morality, No Self: Anscombe’s Radical Skepticism.James Doyle - 2017 - Cambridge, Massachusetts: Harvard University Press.
    It is becoming increasingly apparent that Elizabeth Anscombe, long known as a student, friend and translator of Wittgenstein, was herself one of the most important philosophers of the twentieth century. No Morality, No Self examines her two best-known papers, in which she advanced her most amazing theses. In 'Modern Moral Philosophy', she claimed that the term moral, understood as picking out a special, sui generis category, is literally senseless and should therefore be abandoned. In 'The First Person', she maintained (...)
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  50. Moore's paradox.Krista Lawlor & John Perry - 2008 - Australasian Journal of Philosophy 86 (3):421 – 427.
    G. E. Moore famously noted that saying 'I went to the movies, but I don't believe it' is absurd, while saying 'I went to the movies, but he doesn't believe it' is not in the least absurd. The problem is to explain this fact without supposing that the semantic contribution of 'believes' changes across first-person and third-person uses, and without making the absurdity out to be merely pragmatic. We offer a new solution to the paradox. Our solution is that the (...)
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