Results for 'Lakshmi Charli-Joseph'
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- Transforming knowledge systems for life on Earth: Visions of future systems and how to get there.Ioan Fazey,Niko Schäpke,Guido Caniglia,Anthony Hodgson,Ian Kendrick,Christopher Lyon,Glenn Page,James Patterson,Chris Riedy,Tim Strasser,Stephan Verveen,David Adams,Bruce Goldstein,Matthias Klaes,Graham Leicester,Alison Linyard,Adrienne McCurdy,Paul Ryan,Bill Sharpe,Giorgia Silvestri,Ali Yansyah Abdurrahim,David Abson,Olufemi Samson Adetunji,Paulina Aldunce,Carlos Alvarez-Pereira,Jennifer Marie Amparo,Helene Amundsen,Lakin Anderson,Lotta Andersson,Michael Asquith,Karoline Augenstein,Jack Barrie,David Bent,Julia Bentz,Arvid Bergsten,Carol Berzonsky,Olivia Bina,Kirsty Blackstock,Joanna Boehnert,Hilary Bradbury,Christine Brand,Jessica Böhme,Marianne Mille Bøjer,Esther Carmen,LakshmiCharli-Joseph,Sarah Choudhury,Supot Chunhachoti-Ananta,Jessica Cockburn,John Colvin,Irena L. C. Connon &Rosalind Cornforth -2020 -Energy Research and Social Science 70.Formalised knowledge systems, including universities and research institutes, are important for contemporary societies. They are, however, also arguably failing humanity when their impact is measured against the level of progress being made in stimulating the societal changes needed to address challenges like climate change. In this research we used a novel futures-oriented and participatory approach that asked what future envisioned knowledge systems might need to look like and how we might get there. Findings suggest that envisioned future systems will need (...) to be much more collaborative, open, diverse, egalitarian, and able to work with values and systemic issues. They will also need to go beyond producing knowledge about our world to generating wisdom about how to act within it. To get to envisioned systems we will need to rapidly scale methodological innovations, connect innovators, and creatively accelerate learning about working with intractable challenges. We will also need to create new funding schemes, a global knowledge commons, and challenge deeply held assumptions. To genuinely be a creative force in supporting longevity of human and non-human life on our planet, the shift in knowledge systems will probably need to be at the scale of the enlightenment and speed of the scientific and technological revolution accompanying the second World War. This will require bold and strategic action from governments, scientists, civic society and sustained transformational intent. (shrink)
- Transforming knowledge systems for life on Earth: Visions of future systems and how to get there.Ioan Fazey,Niko Schäpke,Guido Caniglia,Anthony Hodgson,Ian Kendrick,Christopher Lyon,Glenn Page,James Patterson,Chris Riedy,Tim Strasser,Stephan Verveen,David Adams,Bruce Goldstein,Matthias Klaes,Graham Leicester,Alison Linyard,Adrienne McCurdy,Paul Ryan,Bill Sharpe,Giorgia Silvestri,Ali Yansyah Abdurrahim,David Abson,Olufemi Samson Adetunji,Paulina Aldunce,Carlos Alvarez-Pereira,Jennifer Marie Amparo,Helene Amundsen,Lakin Anderson,Lotta Andersson,Michael Asquith,Karoline Augenstein,Jack Barrie,David Bent,Julia Bentz,Arvid Bergsten,Carol Berzonsky,Olivia Bina,Kirsty Blackstock,Joanna Boehnert,Hilary Bradbury,Christine Brand,Jessica Böhme Sangmeister),Marianne Mille Bøjer,Esther Carmen,LakshmiCharli-Joseph,Sarah Choudhury,Supot Chunhachoti-Ananta,Jessica Cockburn,John Colvin,Irena L. C. Connon,Rosalind Cornforth,Robin S. Cox,Nicholas Cradock-Henry,Laura Cramer,Almendra Cremaschi,Halvor Dannevig,Catherine T. Day &Cathel Hutchison -unknownFormalised knowledge systems, including universities and research institutes, are important for contemporary societies. They are, however, also arguably failing humanity when their impact is measured against the level of progress being made in stimulating the societal changes needed to address challenges like climate change. In this research we used a novel futures-oriented and participatory approach that asked what future envisioned knowledge systems might need to look like and how we might get there. Findings suggest that envisioned future systems will need (...) to be much more collaborative, open, diverse, egalitarian, and able to work with values and systemic issues. They will also need to go beyond producing knowledge about our world to generating wisdom about how to act within it. To get to envisioned systems we will need to rapidly scale methodological innovations, connect innovators, and creatively accelerate learning about working with intractable challenges. We will also need to create new funding schemes, a global knowledge commons, and challenge deeply held assumptions. To genuinely be a creative force in supporting longevity of human and non-human life on our planet, the shift in knowledge systems will probably need to be at the scale of the enlightenment and speed of the scientific and technological revolution accompanying the second World War. This will require bold and strategic action from governments, scientists, civic society and sustained transformational intent. (shrink)No categories
- Basing Beliefs on Reasons.Joseph Tolliver -1982 -Grazer Philosophische Studien 15 (1):149-161.I propose to analyze the concept of basing beliefs on reasons. The concept is an important one in understanamg the so-called "inferential" or "indirect" knowledge. After briefly stating the causal analyses of this concept given by D.M. Armstrong and Marshall Swain I will present two cases which show these analyses to be too strong and too weak. Finally, I will propose an analysis which avoids these twin difficulties.
- Promises in morality and law.Joseph Raz -1982 -Harvard Law Review 95:916–38.No categories
- The Memorability of Supernatural Concepts: Some Puzzles and New Theoretical Directions.Joseph Sommer,Julien Musolino &Pernille Hemmer -2022 -Journal of Cognition and Culture 22 (1-2):90-135.We evaluate the literature on the memorability of supernatural concepts, itself part of a growing body of work in the emerging cognitive science of religion. Specifically, we focus on Boyer’s Minimally Counterintuitive hypothesis according to which supernatural concepts tap a cognitively privileged memory-enhancing mechanism linked to violations of default intuitive inferences. Our assessment reveals that the literature on the MCI hypothesis is mired in empirical contradictions and methodological shortcomings which makes it difficult to assess the validity of competing theoretical models, (...) including the MCI hypothesis itself. In light of this fractured picture, we make the case for an account of the MCI effect which dispenses with a memory mechanism specific to supernatural concepts. This account has several desirable properties. First, it preserves Boyer’s pioneering insights regarding the ontological status of supernatural concepts and the cognitive mechanisms that give rise to their cultural prevalence. Second, our account is based on independently-motivated mechanisms that are well-established in the literature. Third, this account offers a principled resolution of the tension in the extant literature between studies that do replicate the MCI effect and those that seemingly fail to do so. Finally, because the proposed mechanisms are not specific to supernatural concepts, the scope of the MCI effect may be extended to account for a broader range of highly transmissible concepts than those it was originally intended to explain. We conclude with a set of theoretical and methodological prescriptions designed to guide future research on the memorability of supernatural concepts. (shrink)No categories
- Expanding the scope of reflective knowledge: From MINE to OURS.Joseph Shieber -2019 -Philosophical Issues 29 (1):241-253.Ernest Sosa has suggested that we distinguish between animal knowledge, on the one hand, and reflective knowledge, on the other. Animal knowledge is direct, immediate, and foundationally structured, while reflective knowledge involves a knower's higher‐order awareness of her own mental states, and is structured by relations of coherence. -/- Although Sosa's distinction is extremely appealing, it also faces serious problems. In particular, the sorts of processes that would be required for reflective knowledge, as Sosa understands it, are not processes that (...) are instantiated in human cognition. -/- I argue that the problems facing Sosa's notion of reflective knowledge stem from treating human cognitive processes individualistically. They stem from what I will term Sosa's perspective of methodologically individualistic noetic explanation—or MINE. -/- I suggest that these problems disappear if we expand the scope of what counts as cognitive processes to include socially distributed cognitive processes, if we adopt a framework of other‐derived united reflective self‐evaluation—or OURS. -/- In other words, I'll suggest that a solution to the problems facing the distinction between animal and reflective knowledge may be found in a shift of perspective from MINE to OURS. (shrink)
- The ethics of public administration.Joseph Heath -2022 - In Edward Hall & Andrew Sabl,Political Ethics: A Handbook. Princeton: Princeton University Press.Export citation
Bookmark - A Most Catholic Gesture.Joseph F. X. Healy -1937 -Thought: Fordham University Quarterly 12 (1):102-114.No categories
- Über eine bisher unbekannte Vorform der Schrift De mathematica perfectione des Nikolaus von Kues.Joseph Hofmann -1973 -Mitteilungen Und Forschungsbeiträge der Cusanus-Gesellschaft 10:13-57.No categoriesExport citation Bookmark
- An Outline and Manual of Logic.Joseph F. Hogan -1933 -Modern Schoolman 10 (4):98-98.
- Some Remarks on Cheryl Misak’s The American Pragmatists.Joseph Margolis -2013 -European Journal of Pragmatism and American Philosophy 5 (2).I find myself in a small quandary in addressing Cheryl Misak’s new book, The American Pragmatists. The fact is I like the book very much. It’s written in an open and sprightly way, scrupulous and immensely useful in joining (what I myself have come to distinguish as) “textualist” and “genealogical” elements (explication de texte and interpretive reconstruction), in fashioning an extremely plausible survey of the entire trajectory of American pragmatism from Chauncey Wright (please note) and C...
- Aesthetics and Philosophy of Art Criticism; A Critical Introduction.Joseph Margolis -1964 -Philosophy and Phenomenological Research 24 (4):599-600.
- Agriculture and the energy-complexity spiral.Joseph A. Tainter -2016 -Behavioral and Brain Sciences 39.
- The Final Frontier: The Rise and Fall of the American Rocket StateDale Carter.Joseph Tatarewicz -1990 -Isis 81 (1):146-147.
- Du Réel au nouage symptomatique ou comment aider un bébé à déplier son livre.Joseph Tenenbaum -2021 -Dialogue: Families & Couples 231 (1):99-119.« Un bébé dans le ventre de sa mère ressemble à un livre plié. » Cet article décrit le fonctionnement d’une unité de soins pour laquelle le patient est le bébé, celui dont les symptômes vont ordonner la clinique. À partir d’une approche psychanalytique lacanienne de la question du symptôme chez l’enfant et de vignettes cliniques, il met au travail l’hypothèse qui soutient ce choix singulier. À savoir : faire du bébé le sujet central du dispositif et orienter le désir (...) soignant vers ses « dires », son corps, ses inventions symptomatiques a des effets thérapeutiques qui permettront au bébé de « déplier son livre » en bricolant de nouveaux nouages pulsionnels à partir de la rencontre avec le corps du soignant. (shrink)No categories
- (1 other version)The ‘English Rule’ in Master Anonymous’ Question 6 on thePerihermeneias:Utrum nomina obliqua sint nomina apud logicum.MichaelJoseph Fitzgerald † -forthcoming -New Content is Available for Vivarium.No categories
- Zum Existenzbegriff Franz Rosenzweigs.Joseph Tewes -1970 - Meisenheim am Glan,: A. Hain.No categories
- Raising an energy plantation: Inputs, techniques and results.Joseph Thomas,R. Perabagaran,R. C. Maheshwari &P. Chaturvedi -forthcoming -Bio-Energy for Rural Energisation (Proceedings of the National Bio-Energy Convention-95 on Bio-Energy for Rural Energisation, Orgainised by Bio-Energy Society of India, During December 14-15, 1995 Ai Iit New Delhi).No categories
- (Counter) transference and Failure in Intercultural Therapy.Joseph J. Tobin -1986 -Ethos: Journal of the Society for Psychological Anthropology 14 (2):120-143.No categories
- Uncertain musings about the state of the world and religion’s contribution.Joseph Margolis -2015 -International Journal of Philosophy and Theology 76 (5):397-406.I distinguish between religions of divinity and civilizational religions within the diversity of what I call ‘mythic discourse’ and explain the difference between agentive and enabling norms applied to the life of persons treated along broadly Darwinian lines as artifactual transforms of the human primate. I consider how to view ‘truth’ in naturalistic and religious contexts relative to the distinctions mentioned.
- Das Wesen der menschlichen Kopfarbeit und andere Schriften.Joseph Dietzgen &Hellmut G. Haasis -1973 - [Darmstadt]: Luchterhand. Edited by Hellmut G. Haasis.Das Wesen der menschlichen Kopfarbeit. -- Briefe an Karl Marx. -- Die Religion der Sozialdemokratie, 2. Kanzelrede. -- Die Grenzen der Erkenntnis. -- Verkappte Theologie. -- Philosophie. -- Schriften von und überJoseph Dietzgen (p. 175-176).No categories
- Klinischer Pragmatismus: eine Methode moralischer Problemlösung.Joseph J. Fins,Matthew D. Bacchetta &Franklin G. Miller -2021 - In Nikola Biller-Andorno, Settimio Monteverde, Tanja Krones & Tobias Eichinger,Medizinethik. Springer Fachmedien Wiesbaden. pp. 111-129.Der folgende Artikel ist im Jahr 2003 unter dem Titel „Clinical Pragmatism: A Method of Moral Problem Solving“ in dem Sammelband „Pragmatic bioethics“ erschienen, welcher sich mit der Bedeutung der pragmatistischen Philosophie für die Praxis befasst. In dem vom Internisten und BioethikerJoseph J. Fins, dem Thoraxchirurgen Matthew D. Bacchetta und dem Philosophen und Medizinethiker Franklin G. Miller verfassten Beitrag wird der pragmatistische Ansatz in der klinischen Ethik anhand eines Fallbeispiels gleichzeitig beschrieben, begründet und demonstriert. Obgleich die Denkrichtung der (...) pragmatistischen Philosophie sowohl wissenschaftstheoretisch wie praktisch hoch bedeutsam ist – ohne diese ist weder die heutige sozialwissenschaftliche Forschung noch die angewandte, insbesondere die klinische Ethik denkbar –, werden pragmatistische Ansätze im deutschsprachigen Raum bis heute eher rudimentär rezipiert. (shrink)No categories
- CHAPTER 6. Hannah Arendt’s Politics of “Action”: The Elusive Search for Political Substance.Joseph M. Schwartz -1995 - InThe Permanence of the Political: A Democratic Critique of the Radical Impulse to Transcend Politics. Princeton University Press. pp. 189-216.
- CHAPTER 3. The Hegelian State: Mediating Away the Political.Joseph M. Schwartz -1995 - InThe Permanence of the Political: A Democratic Critique of the Radical Impulse to Transcend Politics. Princeton University Press. pp. 70-103.
- Neue Beiträge zur Erklärung und Kritik des Textes der Ravennatischen Kosmographie.Joseph Schnetz -1934 -Philologus: Zeitschrift für Antike Literatur Und Ihre Rezeption 89 (1-4):85-101.No categories
- Obituary Sally Hacker.Joseph Schneider,Rae Goodell,Nona Glazer,Cynthia Cockburn,Carol Brown &Roslyn Feldberg -1989 -Science, Technology and Human Values 14 (2):221-223.No categories
- Complex justice, cultural difference and political theory.Joseph Carens -1995 - In David Miller & Michael Walzer,Pluralism, Justice, and Equality. Oxford University Press. pp. 45--66.
- Truth.Joseph S. Ullian -1991 -Journal of Aesthetic Education 25 (1):57.
- Donna Haraway Live Theory.Joseph Schneider -2005No categories
- (1 other version)The nature of causality in quantum phenomena.Joseph Berkovitz -2000 -Theoria 15 (1):87-122.The correlations between distant systems in typical quantum situations, such as Einstein-Podolosky-Rosen experiments, strongly suggest that the quantum realm involves curious types of non-Iocal influences. In this paper, I study in detail the nature of these non-Iocal influences, as depicted by various quantum theories. I show how different quantum theories realise non-Iocality in different ways, whichreflect different ontological settings.
- God and Greek Philosophy: Studies in the Early History of Natural Theology. L. P. Gerson.Joseph Defilippo -1992 -Isis 83 (3):476-477.
- Il Razionalismo di Morris R. Cohen nella Filosofia Americana d'oggi.Joseph G. Grassi -1961 -Philosophy and Phenomenological Research 22 (1):134-135.No categories
- Overarching Goals of Teaching Business Ethics.Joseph DesJardins,Lori Ryan &James Weber -2006 -Journal of Business Ethics Education 3:83-109.
- Primauté de l'être..Joseph Desclausais -1936 - Paris,: Plon.Export citation Bookmark
- Les deux ordres, psychique et materiel.Joseph A. Dewe -1932 -Philosophical Review 41 (1):87-88.
- Les deux ordres psychique et matériel.Joseph Adalbert Dewe -1929 - Paris,: J. Vrin.
- A Nineteenth-Century American Interpretation of theAeneid.Joseph P. Dexter -2011 -Classical World: A Quarterly Journal on Antiquity 105 (1):39-56.No categories
- European Characterology.Joseph Donceel -1941 -Thought: Fordham University Quarterly 16 (3):505-519.
- Poems.Joseph Donahue -2022 -Common Knowledge 28 (1):165-174.No categories
- Une forme personnaliste de l'idéalisme : la philosophie de M. Lachièze-Rey.Joseph Dopp -1935 -Revue Néo-Scolastique de Philosophie 38 (48):454-469.No categories
- Note sur Hans Urs von Balthasar et son œuvre.Joseph Doré -2002 -Revue des Sciences Religieuses 76 (3):382-383.No categories
- Pour ne pas «manquer» la formation.Joseph Doré -2005 -Revue des Sciences Religieuses 79 (3):400-407.No categories
- The Return to Reality.Joseph E. Douglas -1933 -Modern Schoolman 10 (3):57-58.No categories
- The Two Mores.Joseph E. Douglas -1932 -Modern Schoolman 10 (1):8-10.
- Quelle philosophie pour le judaisme et le christianisme?Joseph Duponcheele -1991 -Bijdragen 52 (1):37-57.No categories
- Introduction to Part one: All you have is the text: Paul Ricoeur's relationship with The Sacred.Joseph A. Edelheit &James Moore -2024 - In Joseph A. Edelheit, James Moore & Mark I. Wallace,Refiguring the sacred: conversations with Paul Ricoeur. Lanham: Lexington Books.No categoriesExport citation Bookmark
- On the Political Epistemology of Female Circumcision in Africa.Joseph T. Ekong -2022 -European Journal of Philosophy Culture and Religion 6 (2):16-41.Purpose: The sensitization which this discussion engenders, has the objective of instituting an ever more formidable resilience in the advocacy against female genital mutilation (FGM) around the globe. Methodology: Besides the expository, analytic and evaluative character of this work, a particular effort is made to unveil the political and epistemological trappings that undergird the condemnable, but on-going practice of female genital mutilation in different parts of the world, especially in the continent of Africa. Findings: Some people point out that the (...) word "cutting" is less judgmental and relates better to terms used in many local languages. However, many women's health and human rights organizations use the word "mutilation," not only to describe the practice, but also to point out the violation of women's human rights. Unique Contribution to theory, practice and policy (recommendation): Ritual circumcision of young males and females is a practice seen in many cultures across the world, including sub-Saharan and North Africa, the Muslim Middle East, the Jewish diaspora, Aboriginal Australia, the Pacific Islands, Southeast Asia, etc. This work discuses female circumcision as “female genital mutilation” and rejects the view proposed by some that its practice is culturally and ethically relative. All three terms, female genital cutting (FGC), female circumcision, or female genital mutilation (FGM) describe the procedure that cuts away part or all of the external female genitalia and are used to describe the same thing, that is, mutilation. Some people fear that parents may resent the implication that they are "mutilating" their daughters by participating in this largely cultural event, and so reject the term FGM in favour of FGC. (shrink)No categories
- Humilitas Iesu Christi as Model of a poor church: Augustine's idea of a humble church for the poor.Joseph Lam -2016 -The Australasian Catholic Record 93 (2):180.Lam,Joseph In an audience for journalists shortly after his election in 2013 Pope Francis revealed not only the reason for his choice of name, but also his vision of the church: 'Francis of Assisi. For me he is the man of poverty, the man of peace, the man who loves and safeguards creation... He is the man who gives us this spirit of peace, the poor man... Oh, how I wish for a Church that is poor and for (...) the poor!' The Pontiff in his 2014 Lenten message re-emphasised the church's commitment to the poor. The responsibility of the church is 'to bear witness to all those who live in material, moral and spiritual destitution the Gospel message of the merciful love of God our Father, who is ready to embrace everyone in Christ. We can do this to the extent that we imitate Christ who became poor and enriched us by his poverty'. Pope Francis' concern for the poor is again reechoed in his latest encyclical, Laudato Si, in which he re-emphasises the church's commitment to the poor by calling Catholics especially to be stewards God's creation. A poor church for the poor, as Pope Francis envisages, has its foundation in the poverty of Jesus Christ: 'For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich'. (shrink)
- Mercy, happiness and human growth in the teaching of pope Francis.Joseph Lam -2016 -The Australasian Catholic Record 93 (4):435.Lam,Joseph On 11 April 2015 Pope Francis called for a special of Year of Mercy, which subsequently was symbolically inaugurated with the opening of the Holy Doors of the Basilicas of St Peter and of St John in Rome on 8 December. According to the Argentinian Pontiff, upon whose episcopal ministry is placed the maxim miserendo atque eligendo, mercy is the key element leading to the rediscovery of the spiritual joy that appears to have faded away in the (...) life of the church. To counter this pessimism, Francis reminds his flock of the affectionate and tenderhearted look of God, whose merciful and loving gaze enriches and liberates the life of every Christian: 'Thanks solely to this encounter or renewed encounter with God's love, which blossoms into an enriching friendship, we are liberated from our narrowness and self-absorption'. Yet, Francis in his major teaching documents seems to caution against the concept of happiness, even though his description of the effects produced by the mercy and joy of the Gospel leads to human growth, within which human happiness is understood as a right. He has called for an integral development that includes society's most neglected members,6 and that respects and includes all forms of existence. Nonetheless, it is not a soft choice, as if mercy opens the door to all forms of pleasure as long as they make people happy. (shrink)Export citation Bookmark
- Sefer Divre zikaron: ʻal Yoreh deʻah: shene ḥalaḳim.Joseph Stadthagen -1705 - [Israel?: Ḥ. Mo. L..Export citation Bookmark
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Gwen Bradford
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James Chase
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Øystein Linnebo
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