Immanuel Kant Immanuel Kant (/kænt/;[1] German: [ɪˈmaːnu̯eːl kant]; 22 April 1724 – 12 February 1804) was a German philosopher who is widely considered to be a central figure of modern philosophy. He argued that fundamental concepts structure human experience, and that reason is the source of morality. His thought continues to have a major influence in contemporary thought, especially the fields of metaphysics, epistemology, ethics, political philosophy, and aesthetics.[2] Kant's major work, the Critique of Pure Reason (Kritik der reinen Vernunft, 1781),[3] aimed to explain the relationship between reason and human experience. Kant argued that our experiences are structured by necessary features of our minds. Kant aimed to resolve disputes between empirical and rationalist approaches. Biography[edit] Immanuel Kant was born in 1724 in Königsberg, Prussia (since 1946 the city of Kaliningrad, Kaliningrad Oblast, Russia). Young Kant was a solid, albeit unspectacular, student. Young scholar[edit] [edit]
Enneagram Styles Introduction to the Enneagram Spectrum of Personality Styles Style 1: Good Person | Style 2: Loving Person | Style 3: Effective Person | Style 4: Original PersonStyle 5: Wise Person | Style 6: Loyal Person | Style 7: Joyful Person | Style 8: Powerful Person | Style 9: Peaceful Person The Enneagram (pronounced any-a-gram) is a circle inscribed by nine points. In Greek, ennea means nine and gramma means point. Each point portrays a distinctive personality style that has its own way of viewing, construing, and responding to people and events. Within all of us, there are certain universal qualities that express the essence of the human person. If our values and visions are threatened or discounted, we experience vulnerability and may develop a personality strategy to protect our sensibilities and to compensate for characteristics in our selves we fear might be lacking. Personality Style ONE: The Good Person Core Value Tendency: ONES are attracted to and value goodness. top
Potentiality and actuality Principles in the philosophy of Aristotle The concept of potentiality, in this context, generally refers to any "possibility" that a thing can be said to have. Aristotle did not consider all possibilities the same, and emphasized the importance of those that become real of their own accord when conditions are right and nothing stops them.[3] Actuality, in contrast to potentiality, is the motion, change or activity that represents an exercise or fulfillment of a possibility, when a possibility becomes real in the fullest sense.[4] Potentiality[edit] "Potentiality" and "potency" are translations of the Ancient Greek word dunamis (δύναμις). Dunamis is an ordinary Greek word for possibility or capability. Actuality[edit] Actuality is often used to translate both energeia (ενέργεια) and entelecheia (ἐντελέχεια) (sometimes rendered in English as entelechy). Energeia[edit] Two examples of energeiai in Aristotle's works are pleasure and happiness (eudaimonia). Entelechy (entelechia)[edit] 1. 2. 3.
Teleology in biology Use of language of goal-directedness in the context of evolutionary adaptation Nevertheless, biologists still often write about evolution as if organisms had goals, and some philosophers of biology such as Francisco Ayala and biologists such as J. B. Context[edit] Teleology[edit] Phrases used by biologists like "a function of ... is to ..." or "is designed for" are teleological at least in language. Natural theology[edit] Goal-directed evolution[edit] Natural selection[edit] Natural selection, introduced in 1859 as the central mechanism[a] of evolution by Charles Darwin, is the differential survival and reproduction of individuals due to differences in phenotype.[23] The mechanism directly implies evolution, a change in heritable traits of a population over time.[24] Adaptation[edit] Status in evolutionary biology[edit] Reasons for discomfort[edit] Firstly, the concept of adaptation is itself controversial, as it can be taken to imply, as the evolutionary biologists Stephen J. William C.
Issues in Science and Religion Issues in Science and Religion is a book by Ian Barbour. A biography provided by the John Templeton Foundation and published by PBS online states this book "has been credited with literally creating the contemporary field of science and religion."[1] Contents[edit] The book is divided into three parts. Barbour provides introductions to several schools of philosophy in order to give the reader knowledge enough to understand how relations between science and religion look from these distinct viewpoints.[2] The book also includes several specific, non-philosophical areas of science are employed in its discussion. Part 1: Religion and the History of Science[edit] In this part Barbour provides an overview of how scientific discovery has had an impact on theology throughout the 17th, 18th, 19th and 20th centuries. During the 18th century the Age of Reason and Romanticism greatly shaped views on science and theology. The theory of evolution was developed by Darwin in the 19th century. G.
Reviving De Keersmaeker’s ‘Rosas Danst Rosas’ - Review DURHAM, N.C. — Rosas is the name of Anne Teresa De Keersmaeker’s company, which she started in Brussels in 1983. The title of its inaugural work, “Rosas Danst Rosas,” suggested a kind of manifesto: this is what we are; this is what we do. That uncompromising sensibility is still clear, almost 30 years and a famous career later. “Rosas,” in which Ms. The piece opens with driving and increasing mechanical noise, like a giant sewing machine about to chew up the theater. Suddenly the music stops and after a long motionless moment, the women topple backward to the floor. Photo That realization brings with it increased focus. The play between synchronization and de-synchronization is Ms. At one moment the women are mean schoolgirls, establishing alliances and factions; then they are an oppressed female community expressing life’s frustrations; or images of sexy femininity; or factory workers forced to repeat the same tedious actions over and over again. It’s not over yet.
William of Ockham Franciscan friar and theologian in medieval England Sketch labelled "frater Occham iste", from a manuscript of Ockham's Summa Logicae, 1341 William of Ockham (; also Occam, from Latin: Gulielmus Occamus;[9][10] c. 1287 – 1347) was an English Franciscan friar, scholastic philosopher, and theologian, who is believed to have been born in Ockham, a small village in Surrey.[11] He is considered to be one of the major figures of medieval thought and was at the centre of the major intellectual and political controversies of the 14th century. He is commonly known for Occam's razor, the methodological principle that bears his name, and also produced significant works on logic, physics, and theology. In the Church of England, his day of commemoration is 10 April.[12] Life[edit] William of Ockham was born in Ockham, Surrey in 1285. He spent much of the remainder of his life writing about political issues, including the relative authority and rights of the spiritual and temporal powers. Logic[edit]
Straw that broke the camel's back English idiom, the "last straw" The idiom "the straw that broke the camel's back" describes the minor or routine action that causes an unpredictably large and sudden reaction, because of the cumulative effect of small actions. It alludes to the proverb "it is the last straw that breaks the camel's back". This gives rise to the phrase "the last straw", or "the final straw", meaning that the last one in a line of unacceptable occurrences causes a seemingly sudden, strong reaction. Origins and early uses[edit] The earliest known version of the expression comes in a theological debate on causality by Thomas Hobbes and John Bramhall in 1654–1684: The last Dictate of the Judgement, concerning the Good or Bad, that may follow on any Action, is not properly the whole Cause, but the last Part of it, and yet may be said to produce the Effect necessarily, in such Manner as the last Feather may be said to break a Horses Back, when there were so many laid on before as there want but that one to do it.
Modernization Modernization theory is a theory used to explain the process of modernization within societies. Modernization refers to a model of a progressive transition from a 'pre-modern' or 'traditional' to a 'modern' society. The theory looks at the internal factors of a country while assuming that, with assistance, "traditional" countries can be brought to development in the same manner more developed countries have. Modernization theory attempts to identify the social variables that contribute to social progress and development of societies, and seeks to explain the process of social evolution. Modernization theory and history have been explicitly used as guides for countries eager to develop rapidly, such as China. According to theories of modernization, each society can develop from traditionalism to modernity, and that those that make this transition follow similar paths, this path is often referred to as "rapportera". Earliest expressions of the theory[edit] Émile Durkheim State theory[edit]
Rosas Danst Rosas | Dance review | Stage The Belgian choreographer Anne Teresa de Keersmaeker launched her company, Rosas, in 1983, and won immediate attention for her musicality and her austere, pure dance minimalism. Fase, her first piece, used repetition to almost hallucinatory effect, as she and another female dancer whirled and spun in interlocking patterns to a shimmering score by Steve Reich. Fase was followed the same year by Rosas Danst Rosas, which applied the same repetitive, minimalist style to music by Thierry de May and Peter Vermeersch. The piece starts with four female dancers, one of them De Keersmaeker, lying on the stage. At once half-hynotised and hyper-receptive, we move into part two, which seems to be an allegory of industrial process, and of the social and domestic activities imposed on women. These are familiar tropes. All of this is a lot easier to admire than to warm to.
Occam's razor Philosophical problem-solving principle In philosophy, Occam's razor (also spelled Ockham's razor or Ocham's razor; Latin: novacula Occami) is the problem-solving principle that recommends searching for explanations constructed with the smallest possible set of elements. It is also known as the principle of parsimony or the law of parsimony (Latin: lex parsimoniae). Attributed to William of Ockham, a 14th-century English philosopher and theologian, it is frequently cited as Entia non sunt multiplicanda praeter necessitatem, which translates as "Entities must not be multiplied beyond necessity",[1][2] although Occam never used these exact words. History[edit] Formulations before William of Ockham[edit] The Summa Theologica of Thomas Aquinas (1225–1274) states that "it is superfluous to suppose that what can be accounted for by a few principles has been produced by many." William of Ockham[edit] Later formulations[edit] Justifications[edit] Aesthetic[edit] Empirical[edit] Testing the razor[edit]
Telos From Wikipedia, the free encyclopedia Aristototelian concept of full potential; inherent purpose; objective of a person or thing In Aristotle[edit] Telos has been consistently used in the writings of Aristotle, in which the term, on several occasions, denotes 'goal'.[3] It is considered synonymous to teleute ('end'), particularly in Aristotle's discourse about the plot-structure in Poetics.[3] The philosopher went as far as to say that telos can encompass all forms of human activity.[4] One can say, for instance, that the telos of warfare is victory, or the telos of business is the creation of wealth. For Aristotle, these subordinate telos can become the means to achieve more fundamental telos.[4] Through this concept, for instance, the philosopher underscored the importance of politics and that all other fields are subservient to it. Moreover, it can be understood as the "supreme end of man's endeavour".[6] Telos vs techne[edit] In modern philosophy[edit] See also[edit] References[edit]
Émile Durkheim David Émile Durkheim (French: [emil dyʁkɛm] or [dyʁkajm];[1] April 15, 1858 – November 15, 1917) was a French sociologist, social psychologist and philosopher. He formally established the academic discipline and, with Karl Marx and Max Weber, is commonly cited as the principal architect of modern social science and father of sociology.[2][3] Durkheim was also deeply preoccupied with the acceptance of sociology as a legitimate science. He refined the positivism originally set forth by Auguste Comte, promoting what could be considered as a form of epistemological realism, as well as the use of the hypothetico-deductive model in social science. For him, sociology was the science of institutions, if this term is understood in its broader meaning as "beliefs and modes of behaviour instituted by the collectivity"[5] and its aim being to discover structural social facts. Durkheim was a major proponent of structural functionalism, a foundational perspective in both sociology and anthropology.