Organismic Concepts in Biology and Physics.T. A. Goudge -1953 -Review of Metaphysics 7 (2):282 - 289.detailsThe model provided by the organismic point of view is quite different. Without having recourse to any transcendent vital force or immanent teleology, it nevertheless rejects the basic ideas of mechanism. More specifically, it replaces the analytical- summative conception by the idea of biological organisms as wholes or systems which have unique system-properties and obey irreducible system-laws. The machine-theoretical conception is replaced by a dynamic interpretation of living things, wherein organic structures are due to a continuous flow of processes combining (...) to produce patterns of immense intricacy. The reaction-theoretical conception is jettisoned in favour of the view that the organism is primarily a center of activity which is autonomous and not a mere response to external stimuli. Finally, the organismic model considers that biological systems are stratified, so that, e.g., viruses, genes, chromosomes, cells, multicellular individuals, supra-individual aggregates, etc., form a hierarchy of "levels" exhibiting an increasing degree of complexity. The whole of nature, indeed, contains "a tremendous architecture, in which subordinate systems are united at successive levels into ever higher and larger systems.". (shrink)
Radical Constructivism in Learning: Breaking the Tyranny of Information Accumulation.T. McCloughlin -2014 -Constructivist Foundations 9 (3):312-314.detailsOpen peer commentary on the article “Constructing Constructivism” by Hugh Gash. Upshot: Radical constructivism is explicitly discussed in Gash’s target article outlining “stages” or types of constructivism. The stages contextualize radical constructivism in a series of research phases involving a number of domains using a variety of approaches. The target article begs the query: “just how radical are many constructivist approaches in teaching and learning?”.
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Ibn Tumlūs (Alhagiag bin Thalmus d. 620/1223), Compendium on logic (al-Muḫtaṣar fī al-Manṭiq).Ibn Ṭumlūs &Yūsuf ibn Muḥammad -2020 - Boston: Brill. Edited by Fouad Ben Ahmed.detailsAbū al-Ḥajj¿j Yūsuf b. Muḥammad Ibn Ṭumlūs (Alhagiag Bin Thalmus, d. 620/1223) was a philosopher, physician and direct disciple of Ibn Rushd (Averroes, d. 595/1198), who lived and practiced rational sciences in Alzira and Marrakesh, a quarter of a century after the demise of his teacher. Ibn Ṭumlūs was not Ibn Rushd's only student who engaged in work on logic, but one of dozens of disciples, suggesting that the supposed simultaneous death of the latter's philosophy is "grossly exaggerated". As a (...) valuable window into the practice of logic in 13th century al-Andalus and the Maghreb, Ibn Ṭumlūs' Compendium on Logic (Al-Mukhtaṣar fī al-manṭiq) covers all the parts of "the expanded Organon", as it was known since al-F¿r¿bī (d. 339/951). The present volume offers a complete critical Arabic edition of this work, with an English and Arabic introduction, notes and indices. (shrink)
The Wife and Children of Romulus.T. P. Wiseman -1983 -Classical Quarterly 33 (02):445-.detailsSome say that only 30 were seized, and that the Curiae were named after them, but Valerius Antias [fr. 3P] says there were 527, Juba [FGrH275F23] that there were 683. They were virgins, which was Romulus' main justification: no married women were taken – except one, Hersilia, by mistake - since it was not in wanton violence or injustice that they resorted to rape, but with the intention of bringing the two peoples together and uniting them with the strongest ties. (...) As for Hersilia, some say she was married to Hostilius, a very distinguished Roman, others that she was married to Romulus himself and even bore him children: one daughter, Prima, so called from the order of birth, and a single son, whom Romulus named Aollios after the crowd of citizens under his rule, though he was subsequently called Abillios [i.e. Avillius]. Many authors, however, contradict this account, which is given by Zenodotus of Troezen [FGrH 821F2]. (shrink)
Tarkasaṅgraha mahābhāshya.Māṇika Guṭṭe -2017 - Rāmaṭekam: Kavikulaguru Kālidāsa Sãskr̥ta Viśvavidyālayaḥ. Edited by Annambhaṭṭa.detailsCommentary on Tarkasaṅgraha of Annambhaṭṭa, active 17th century, treatise on the fundamentals of Nyaya philosophy.
Time: A Philosophical Analysis.T. Chapman -2011 - Dordrecht, Holland: Springer.detailsThis book is intended as an exposition of a particular theory of time in the sense of an interrelated set of attempted solutions to philosophical problems about it. Generally speaking there are two views about time held by philosophers and some scientists interested in philosophical issues. The first called the A-theory (after McTaggart's expression A-determinations for the properties of being past, present or future) is often thought to be closer to our commonsense view of time or to the concept of (...) time presupposed by ordinary language. It includes at least the following theses, (a) Logic ought really to include tensed quantifiers for existence on one of its important usages means, present existence. More generally, we can't reduce all tensed locutions to tenseless ones. (b) The distinction between past, present and future is an objective one. It is not, for example, dependent on our consciousness of change; some A-theorists hold also, that the distinction, in effect, is an absolute one. (shrink)
Nicolás Gómez dávila Y las raíces gnósticas de la modernidad.T. Abad -2010 -Ideas Y Valores 59 (142):131-140.detailsEn sus Escolios, Nicolás Gómez Dávila hace manifiesta la relación existente entre las antiguas nociones gnósticas y las pretensiones ilustradas de la modernidad. Al determinar los fundamentos del gnosticismo en un conocimiento que se eleva sobre la fe, ubica rasgos análogos en el pensamiento moderno..
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