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The focus of the presentation is to support a phenomenological attitude that overcomes Cartesian dualisms and promotes the dialectic between the assumption of responsibility towards the drama of climate change and a sense of belonging to the “Anima Mundi”. A brief introduction to the idea of “Anima Mundi” [the soul of the world] as formulated in classical philosophy, the Neo-Platonic Renaissance, and more recently explored in Hillman’s Jungian perspective is presented. Comments on the contributions of psychoanalysis to the themes of the relationship with the non-human environment (Searles), the climate crisis (Orange) and the recent formulation—oriented to self-psychology—of the permeability of the self to the more-than-human (Kassouf). In the current historical-cultural context, the specific responsibility of mental health professionals is to highlight how people’s “well-being” cannot be based only on economic and materialistic aspects. The “beyond” we are looking for is to restore a sense of unity with environment and nature (Anima Mundi) and to delve deeper into the meaning of what we are experiencing in order to restore a sense of agency, motivation and creativity towards a profoundly transformative perspective that holds together complexity and vitality in the clinical encounter. [ABSTRACT FROM AUTHOR]

This is a short essay on the conference "Taking Place and Making Place: Celebrating 25 Years of Space and Culture " at the Catholic University of Eichstätt-Ingolstadt (June 23–25, 2022). Based on a handful of notes and personal impressions, this is an unqualified research note and a descriptive overview of this conference from the perspective of a literary scholar. This perspective includes some brief reflections on Nietzsche's perspectivism and Genevieve Lloyd's reading of Spinoza as an alternative epistemology to Cartesian mind–body dualism, which approach critical engagement through a set of perspectives arising from the intersections between different fields. [ABSTRACT FROM AUTHOR]

In opposition to dualism of mind over against body and matter, Maurice Merleau-Ponty offers his experiential, lived, or 'phenomenal' body. Meaning, in the sense of both knowledge and value, arises from our embodied engagement and mutual constitution with our natural-social world. This article argues that two types of understandings of the nature of the body are still common in religious studies, which reinscribe Cartesian dualism by opting for one side or the other. Using Merleau-Ponty's language, these are the 'intellectualist' body and the 'empiricist' body, the first reducing meaning to mind or language that controls or inscribes bodies, the second minimizing or eliminating meaning through reductive, mechanistic, physiological causation. The constructive portion of this article engages with scholars in accord with Merleau-Ponty's phenomenal body, who work on ways to study religion as embodied, expounding upon enactive, emplaced cognition and meanings, religious or extraordinary experiences, ritual, and the evolution of religion. [ABSTRACT FROM AUTHOR]

This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave through time, space, and place. The environment serves as a powerful tool for maintaining, reclaiming, and reinforcing indigeneity. Strengthening the connections between whakapapa and the environment offers significant avenues for decolonising Indigenous minds, by recalibrating and releasing colonised ways of being to embody mauritau (mindfulness) through whenua kura (placefulness). Unlike Cartesian dualism, which separates the body and mind, the Māori conception of the mind is multifaceted and embodied. The mind is thought to be situated in the solar plexus, emotions in the gut, and connection to spirit in the head, all of which are deeply rooted in whakapapa and the enduring ties to ancestors and place. Whakapapa's connections to the land, water, animals, and spiritual entities are imbued with narratives that aid in recollection and provide profound cultural context to place. These narratives offer pathways for communion with the land and water, enabling sensitivity to environmental cues, such as changing seasons, solstices, moon phases, star cycles, and natural rhythms within our inner landscapes of body, heart, and mind, fostering a sense of placefulness. [ABSTRACT FROM AUTHOR]

As the depiction of a relatively unpeopled view of a portion of land, Kōjin Karatani once suggested a link between the rise of a Western concept of "landscape" and the solitary interiority of Cartesianism. He showed that while aesthetic views of nature existed for centuries in Japan, an interiorized relationship to "landscape" in Japanese art and literature did not appear until the period of intense Westernization. Yet, landscapes and their "missing people" have also been sites for imagining alternative models of community and politics, particularly among those whose lands have endured colonial fetishization and exploitation. Instead of repudiating its aestheticization, how are these renarrativizations and revisualizations of landscapes used to dramatize and weaponize processes of becoming and self-invention? Such questions about the relationship between art, landscape, and the politics of becoming are carried forth through a conversation between texts about islands by Suzanne Césaire, Aimé Césaire, and Gilles Deleuze. [ABSTRACT FROM AUTHOR]

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The article "Introduction: Dialectics of Order and Disorder in the Past and Present" discusses the changing world post-pandemic, with established orders shifting and new ones emerging. It highlights ongoing disruptions like wars, economic recession, climate change, and technological advancements. The article also delves into the seventeenth annual conference organized by the Taiwan Association of Classical, Medieval, and Renaissance Studies, focusing on the theme of "Harmony and Chaos: The Dialectics of Order and Disorder." The conference featured scholars from various countries discussing diverse topics spanning different cultures and periods. [Extracted from the article]

In this paper, I demonstrate that, beyond the notion of prejudice, it is the whole Cartesian framework that Gadamer's philosophical hermeneutics seems to reject in Truth and Method. I buttress this argument by addressing a gamut of central concepts, namely doubt, evidence, history, life, subjectivity, language, and, most importantly, method itself. In the course of the discussion, I emphasize many fine details of Gadamer's approach to Cartesianism. I further ask whether Gadamer really succeeds in disentangling himself from a methodical demand that is fundamental for Descartes but that he also underscores in the works of other philosophers, such as Hegel and Heidegger. I suggest that Cartesianism thus appears enlightening to point out the complexities of Gadamer's hermeneutics. [ABSTRACT FROM AUTHOR]

• Studies of pain show that the brain and mind are spatially and functionally distinct. • Injuries create EM waves at neurons in the anterior cingulate cortex. • The waves disseminate information about pain throughout the brain. • The Information is transmitted to the mind resulting in a consciousness of the pain. • Discussions of higher brain functions must now include EM waves and the mind. Characterizing the relationship between the brain and the mind is essential, both for understanding how we experience sensations and for attempts to create machine-based artificial intelligence. Materialists argue that the brain and the mind are both physical/material in nature whereas Cartesian dualists posit that the brain is material, the mind is non-material, and that they are separate. Recent investigations into the mechanisms responsible for pain can resolve this issue. Pain from an injury requires both the induction of a long-term potentiation (LTP) in a subset of pyramidal neurons in the anterior cingulate cortex and the creation of electromagnetic waves in the surrounding area. The LTP sensitizes synaptic transmission and, by activating enzyme cascades, changes the phenotype of the pyramidal neurons. The changes sustain the generation of the waves and the pain. The waves rapidly disseminate information about the pain to distant areas of the brain and studies using Transcranial Stimulation show that EM waves can influence the induction of LTP. According to leading contemporary theories, the waves will communicate with the mind, which is where the painfulness is experienced. The material brain and immaterial mind are therefore separate and we can no longer attribute painfulness solely to the activities of the brain. This is a radical departure from the contemporary view of brain functions and supports Cartesian Dualism. Consequently, consciousness and higher mental functions cannot be duplicated by mimicking the activities of the brain. [ABSTRACT FROM AUTHOR]

The article "Chinese and Western Sports Philosophy and Their Differences" explores the contrasting views on the body in Chinese and Western sports philosophy. It delves into the historical development of dualism in Western thought, particularly through the perspectives of Plato and Descartes, highlighting the separation of mind and body. The text also critiques the impact of dualism on physical education and competitive sports, pointing out the potential harm caused by prioritizing either the mind or the body in sports training. [Extracted from the article]

This article explores the influence of philosopher Richard Rorty on David Foster Wallace's short story "Incarnations of Burned Children." It discusses Rorty's belief in the contingency of truth and the power of metaphor, which is reflected in Wallace's story. The article also examines different interpretations of the story's ending and compares it to Thom Jones' "The Pugilist at Rest." Overall, the text provides insights into the themes and techniques used by these authors and philosophers. [Extracted from the article]

"The Enthusiast: Anatomy of the Fanatic in Seventeenth-Century British Culture" by William Cook Miller explores the tension between traditional spiritual authority and individual interpretive authority in English Protestantism. The book delves into the cultural space created for evaluating true and false prophets, focusing on the character device of "the Enthusiast" as a satirical representation of renegade preachers. Through a detailed analysis of various authors and their engagement with the Enthusiast, Miller highlights the evolution of this character device and its impact on philosophical, polemical, and literary discourses of the period. The text ultimately reveals how the Enthusiast character evolved from a mere caricature to a complex literary entity, embodying the shifting dynamics of social class, spirit, body, and soul during the seventeenth century." [Extracted from the article]

The article "Priests of Creation: John Zizioulas on Discerning an Ecological Ethos" explores the intersection of theology and ecology through the work of John Zizioulas. Zizioulas argues for an Eastern perspective in theology to address the ecological crisis, critiquing Western anthropocentrism and proposing a more holistic approach to creation. He emphasizes the ontological value of creation, viewing humans as priests who mediate between the divine and creation. While Zizioulas presents compelling arguments, the article suggests that the West may have the resources to incorporate his insights into a broader theological framework. [Extracted from the article]

The article discusses the ban on René Descartes's writings and Cartesian philosophy at Utrecht University between 1645 and 2005. It explores the quarrel that emerged between Descartes and Dutch Calvinist theologian Gisbertus Voetius, highlighting Descartes's strategic publication tactics and his efforts to subvert institutional authority. The text delves into the philosophical and political implications of the quarrel, shedding light on Descartes's evolving publication strategy and the emergence of Cartesianism as a philosophical movement. The article emphasizes the significance of the quarrel in shaping Descartes's philosophical legacy and its impact on subsequent public controversies. [Extracted from the article]

In this paper, I analyse the works of Maria Gaetana Agnesi, an Italian mathematician of the eighteenth century. I specifically focus on the themes of proto-feminism, equality, and educational rights as persistent threads of her philosophical and scientific production. I emphasize her continuous efforts to highlight the place of women in the history of philosophy, presenting three chief texts in which these efforts are expressed. In her first work, the Academic oration, in which it is demonstrated that the studies of the liberal arts by the female sex are by no means inappropriate , I show how she articulates a rhetoric defence of women's educational rights. In her second work, the Philosophical propositions , I highlight how she combines Cartesian metaphysics and philosophy of mind to justify women's belonging to the history of philosophy. In analysing her final masterpiece, the Analytical institutions , I interpret the dedication to the Austrian empress Maria Theresa as a proto-feminist text, vindicating the leading role of women in history and society. [ABSTRACT FROM AUTHOR]

This article explores the concept of landscape through the lens of performativity, challenging the traditional visual-centric understanding rooted in Western art and culture but without denying the visual and representational character of landscape. It examines the evolution of landscape representation, from its origins in linear perspective and Cartesian dualism to contemporary approaches that integrate performative practices. The analysis highlights the dialectical tension between visual representation and immersive, multisensory experiences, arguing for a more integrated view that acknowledges the performative aspects of the visual. By re-evaluating the role of distance, vision, and representation, the article advocates for a nuanced understanding of landscape that balances the visual with embodied practices, ultimately proposing that landscape should be seen as a dynamic interplay between seeing and performing. [ABSTRACT FROM AUTHOR]

This paper argues that Nietzsche is a panpsychist. Panpsychism holds that mental features are ubiquitous and fundamental in reality. I first argue that Nietzsche's rejection of Cartesian dualism leads him to substance monism. To better understand his monism, I then examine Nietzsche's rejection of Newtonian atomism. Nietzsche holds that bundles of forces, or will to power, are more fundamental than hard, extended atoms. So, will to power is fundamental. I then investigate Nietzsche's remarks on organic and inorganic nature to show that he believes both are will to power. So, will to power is ubiquitous. The final step to panpsychism is to show that Nietzsche believes will to power exhibits mental qualities. As a result, Nietzsche thinks mental features are fundamental and ubiquitous in reality. [ABSTRACT FROM AUTHOR]

The systems governing childbirth in the United States have evolved over centuries, shaped by institutional medicine, religion, politics, and prevailing social norms surrounding morality and womanhood. This has led to the widespread portrayal of birth as a medical emergency marked by suffering. In contrast, the modern home birth movement offers alternative narratives that challenge these dominant views. This article explores how the personal birth stories of sixteen women, particularly those who have experienced home births, challenge prevailing paradigms and provide a different perspective. An experience-centered approach reveals the significance of the experience of descent—a physiological process in birth that guides women through a transformative liminal state and simultaneously grounds them in their bodies while transcending ordinary experience. These narratives of descent question deeply ingrained assumptions about Cartesian dualism and the linear progression of traditional rites of passage. Historically, such narratives have been systematically suppressed, with institutional medicine continuing to obscure and deny the existence of embodied knowledge. In this context, sharing birth stories that defy hegemonic norms becomes an act of resistance, through which women share embodied knowledge and empower others in navigating their own birth experiences. [ABSTRACT FROM AUTHOR]

This article explores the relationship between natural history, natural philosophy, and the metaphysics of nature in the early modern period up to the mid-eighteenth century. It examines how observation and experiment gained importance among experimental philosophers, and how natural history became a foundation for natural philosophy. The article also discusses the tension between the role of metaphysical principles and empirical methodologies in the study of nature, and explores the writings of various philosophers such as Maupertuis, d'Alembert, and Kant. The collected papers in this special issue shed light on the evolving boundaries of natural history and natural philosophy, and their relationship to hermeneutics and aesthetics. [Extracted from the article]

The article focuses on the significance of André Breton's "Manifesto of Surrealism," exploring its historical context and impact one hundred years after its publication. It discusses how Breton distinguished surrealism from Cartesian rationalism and advocated for a synthesis of dreams and rational thought to create a "surreality" that enriches contemporary life.

The article explores the relationship between European aesthetic modernism, linguistic idealism, and Habermas' normative formalism. It delves into how modernism's separation of form and content influences Habermas' approach to normative integration. The text critically examines the connections between aesthetic movements and the development of normative order, highlighting the challenges of reconciling formalism with the complexities of cultural meanings and traditions. The author suggests that while Habermas' formalism aims for universal validity, it may overlook the nuanced interplay between cultural contexts and normative frameworks. [Extracted from the article]

Engaging with Amitav Ghosh's recent essays that link imperial modernity's mechanistic view of the world to the novel's failure to imagine climate change, this article examines how Ghosh's fiction attempts to dislocate narratives of modernity to reveal a world constructed by capital and naturalized through reason. Drawing on the work of postcolonial theorists on the introduction of Western science to India, this article returns to Ghosh's first novel, The Circle of Reason , to focus on the intimate scale of the transformations that imperial modernity enacted on the human body and psyche. Though underrepresented in scholarship on Ghosh, this novel is a critical site for understanding Ghosh's view of how the ideology of modernity gets entrenched as scientific reason, reshaping humankind's relationship with the human body and the surrounding world. The novel's representation of the body, moreover, proposes an intimate and uncanny space that discloses alternative ways of imagining the world. [ABSTRACT FROM AUTHOR]

This paper offers a reconstruction of the interpretations of Descartes's ideas of place and motion by Dutch Cartesians (Henricus Regius, Johannes de Raey, Johannes Clauberg, and Christoph Wittich). It does so by focusing on the reading of Descartes's Principia philosophiae (1644) offered, in particular, by the dictated commentaries on it. It is shown how such commentaries bring to the light new potential Aristotelian‐Scholastic sources of Descartes, and the different ways Dutch Cartesians brought to the fore, also with the help of such sources, the rationale of the Cartesian text: in doing so, they constituted a philosophical school. [ABSTRACT FROM AUTHOR]

Copyright of Praxis Filosófica is the property of Universidad del Valle and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines Petrus van Mastricht's critique of the Cartesian doctrine of the Trinity in his Novitatum cartesianarum gangraena (1677). Mastricht opposed two types of Cartesian approaches to the Trinity. One was by Nicolaus Smiterus, who claimed that the Trinity could be proven rationally. The other was by Christoph Wittich, who argued that the doctrine could not be discussed rationally. Mastricht rejected both positions as benefiting anti-Trinitarian heretics such as the Socinians. Instead, Mastricht took a middle course between Smiterus and Wittich, arguing that while the Trinity could not be proven rationally, its credibility could be enhanced by rational argument. [ABSTRACT FROM AUTHOR]

Copyright of Revista Estudios de Filosofía is the property of Universidad de Antioquia, Instituto de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In recent decades, with the paradigm shift in development literature with an inward-looking epistemological orientation, theorists have proposed indigenous knowledge as an effective alternative for rural development. This article evaluates the alternative capacity of this approach. Having examined the origins of this approach, it is believed that the superficial emphasis on it is a kind of pseudo-epistemic extremism and is a source of controversy. Two significant factors are responsible: the not-so-successful experience of development programs with an authoritarian technocratic nature and the emergence of critical discourses such as postmodernism and postcolonialism. The article argues that this belief has caused a kind of radical stance (for and against) towards two knowledges (indigenous and scientific), which is rooted in Cartesian dualism. This has, in practice, led to exaggerated polar stances: abstractionism from realities. The article concludes that despite the advantages proposed for Indigenous knowledge, this knowledge is susceptible to various challenges such as romanticization, neglecting distinctiveness and power relations, focusing merely on experiences and skills, specificity, as well as dependence on geographies and settings, etc. Considering the high hegemonic power of new/official science to create a cognitive balance, the article recommends practical measures, including promoting awareness of indigenous knowledge as a form of decolonization education to develop sustainable political collective actions to confront the process of power and domination. [ABSTRACT FROM AUTHOR]

The article discusses the life of Baruch Spinoza, a Jewish philosopher born in 1632 in Amsterdam. Spinoza was excommunicated by the Jewish community in 1656 for his controversial ideas and spent his days as an optical lens grinder. Despite being persecuted as an atheist, Spinoza's writings, including "The Principles of Cartesian Philosophy" and "Tractatus Theologico Politicus," had a significant impact on early Zionism. He passed away in 1677 and was buried in the Christian churchyard of Nieuwe Kerk in The Hague. [Extracted from the article]

Western modernity has systematically made ancestral and indigenous knowledge invisible through their use of scientific logic, making school a space of hegemonic control through the western knowledge taught in the official curriculum. Despite that, in Chile advances in matters of constitutional recognition and cultural value are rare. Ten years ago, on the country's southern coast, the first mapuce bafkehce school was erected with a curriculum designed to reflect and benefit its own territory. The Kom Pu Lof Ñi Kimeltuwe is an institution that, through mapuce bafkehce pedagogy and insurgent education, challenges and reframes kimeltuwun/kimkantun (teaching-learning) practices. This paper provides an account of the insurgent education which took place in Jaqepvjv lof1 while also exploring the central elements that constitute the educational project present in this Lof, known as Kom Pu Lof Ñi Kimeltuwe, located in the Araucanía Region, Teodoro Smith commune, Chile. [ABSTRACT FROM AUTHOR]

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Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article analyzes Descartes' philosophy and its relationship with secularization. The author argues that Cartesian philosophy defends the existence of a rational God and free obedience to His will. Descartes uses different intellectual tools to combat libertinism and skepticism. The book is divided into two parts where the dynamics of eternal truths and the idea of God in Cartesian metaphysics are explored. The author concludes that Descartes' philosophy is actually a theology that does not contradict the fundamental dogmas of religion. [Extracted from the article]

The article "Mind and Purpose in Nature: A Reply to Donald A. Crosby" discusses the commonalities and differences between panpsychism and emergentism in relation to consciousness and teleology in nature. The author highlights potential weaknesses in emergentism, particularly in relation to unpredictability and the emergence of consciousness. The article also addresses the challenges of emergence theory in accounting for the causal capacities of higher-level entities and the potential implications for ontological dualism. The author encourages ongoing dialogue between panpsychism and emergentism to further explore these philosophical perspectives. [Extracted from the article]

Pierre-Sylvain Regis, once a well-known defender of Cartesianism, offers an unusually rich and innovative refutation of Spinoza. While many of his early modern contemporaries raised narrower objections to particular claims in Spinoza's Ethics , Regis develops a broader anti-Spinozistic position, one that threatens the very core of Spinoza's metaphysical ambitions and offers a philosophically robust alternative. However, as with any far-reaching philosophical commitment, Regis's gambit comes with substantive costs of its own, including creating instabilities within the core of his own philosophical system. Far from diminishing the significance of Regis's anti-Spinozism, this critical appraisal helps us better appreciate both the conceptual pull of Spinozism within early modern metaphysics and one sweeping, albeit costly way of escaping its orbit. [ABSTRACT FROM AUTHOR]

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The article presents the discussion on exhilarated by a practice of reading to discover friends and sources of inspiration. Topics include idea of studying the history of philosophy from a standpoint of joy, pleasure, and admiration rather than suspicion, distress, and condemnation; and anti-ecological and somatophobic implications of Cartesianism, or excoriating the imperialist and colonial commitments of John Locke.

Copyright of Contrastes: Revista Internacional de Filosofia is the property of Contrastes: Revista Internacional de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The ingenious thought of Anton Günther (1783–1863) is rarely mentioned in the annals of nineteenth-century philosophy. However, in the eyes of his contemporaries, Günther belonged to the key thinkers of his age on par with Kant, Fichte, Hegel, and Schelling. Günther was an original writer yet he left many of his insights undeveloped or ambiguously formulated. As a flamboyant and popular debater, he attacked the most influential philosophers of his time. His attacks were aimed especially at what he termed the unavoidable pantheism of these thinkers, a pantheism Günther often identified with monism. Monism, semi-monism, pantheism, and semi-pantheism are recurring charges of Günther against many influential thinkers, including even Descartes, whose thought Günther considered otherwise epoch-making. Based on a reformed Cartesianism, Günther elaborated his antidote he termed dualism. Yet Güntherian dualism turns out to be a synthesis properly termed organicism. On such a basis, Günther carried out a heroic attempt to transcend the horizon of traditional views and open the vista of an I-centered philosophy built on the universal notion of revelation. By re-reading this Bohemia-born thinker, one can have a better understanding of the scope and influence of what we term Austrian Philosophy. [ABSTRACT FROM AUTHOR]

This paper proposes new ways of characterizing eighteenth-century French Cartesianism. Besides two widely-accepted elements—the belief in "strict mechanism" and the idea that to demonstrate in physics does not involve mathematics, but reference to mechanical models—I add two more, hitherto neglected, features. First, a strong emphasis on experimentalism, namely the view that experiments are crucial to natural-philosophical practice. Second, an epistemological thesis that I call "conjecturalism," which consists in doubting that natural philosophy would attain an ultimate truth on the nature of things. To explore these facets of Cartesianism, I focus on the works of the Jesuit Noël Regnault. [ABSTRACT FROM AUTHOR]

Friedrich Nietzsche's Zarathustra, the protagonist of his most famous book, can be regarded as a philosopher who works towards becoming a sage--something that, towards the end of the narrative, ultimately seems to happen. Over the course of the account, he travels between his lonely cave and human society several times, walking up and down a mountain. In this article, I focus on how Nietzsche describes those walks using language that breaks with Cartesian dualism through its employment of such expressions as "lead-drop thoughts." As a systematic frame of reference intended to support the analysis of these descriptions, I make use of Antoni Kempinski's concept of energetic-informational metabolism. Then, motivated by the preceding observations, I outline the philosophico-therapeutic hypothesis of a human transformation taking place as a two-phase procedure: (1) replacing the view of Cartesian dualism with what I call the "theatre of forces," and (2) "de-selfing" the stage, or regarding this theatre as impersonal. Finally, reaching out to a Buddhist philosophical conception of the impersonal, I consider the possibility of a metaphysics entirely derived from sensations. [ABSTRACT FROM AUTHOR]

Pérez and Gomila's book underscores the importance of second- person perspectives and interactions in our lives. The authors question the conventional Cartesian and cognitivist views of the "mind" and social cognition. Instead, they support anti-Cartesian and post-cognitivist approaches, highlighting that social cognition is fundamentally shaped through second-person interactions. [ABSTRACT FROM AUTHOR]

This article explores the concept of relationality in the context of the COVID-19 pandemic, the climate crisis, and technological advancements. It challenges the idea of the autonomous human self and emphasizes the interconnectedness and interdependence of life on Earth. The article critiques the historical emphasis on rationality and individualism and advocates for new ethical and aesthetic practices that prioritize relationships, empathy, and care. It suggests that embracing relationality can help address the challenges of the Anthropocene and foster a sense of shared responsibility for the planet. The text also discusses how relationality has been understood and utilized throughout history, and includes analyses of literature and art that explore relationality in various contexts. The authors argue that embracing relationality offers hope, challenges normativity, and disrupts the damaging status quo. [Extracted from the article]

Some consequences of direct realism and William James's philosophy of mind are considered in terms of American naturalism as seen in the debate between John Dewey and Roy Wood Sellars. Sellars's critical realism and evolutionary naturalism is compared and contrasted with Dewey's pragmatic realism and emphatically evolutionary naturalism. Though these naturalisms are similar, there are significant differences between methodology, their critiques of James's reflex arc concept in his Principles of Psychology, and the mind-body problem. Sellars's critical realism and naturalism retains a priori commitments to fixed categories and concepts, whereas Dewey's emphatically evolutionary pragmatic naturalism is empirical and sees continuities where Sellars insists on discontinuities. One significant difference is Sellars's maintaining a place for introspection as methodologically appropriate and Dewey's' rejection of it. These differences are illustrated through Sellars's modification of the reflex arc to include an organic but interpretative step, and Dewey's radical criticism of approaches like James's and Sellars's as recapitulating the Cartesian dualism that such views intended to overcome. These differences are finally contrasted in Sellars's maintaining a privacy of mind by constraining it to the brain in a dual-aspect theory, while Dewey advocates mind as sociocultural, expanding mind into body and world. [ABSTRACT FROM AUTHOR]

Mark Textor's book, "The Disappearance of the Soul and the Turn against Metaphysics: Austrian Philosophy 1874–1918," explores the development of empirical psychology in German philosophy. The book traces the evolution of psychology from a science of the soul to a science without soul, substances, or metaphysics. The author examines the rejection of the soul by philosophers such as Franz Brentano, Wilhelm Wundt, and Ernst Mach, and the emergence of new concepts like intentionality and neutral monism. The book also delves into the debates surrounding the subject, judgments, and the limits of knowledge. While the book is comprehensive and well-structured, it is limited to the period of 1874-1918 and does not cover Ludwig Wittgenstein and the Vienna Circle. [Extracted from the article]

In response to the supernatural occurrences in the Marquis's castle, several characters of Ann Radcliffe's A Sicilian Romance adhere to the tenets of Lockean empiricism to interpret their sensory perception. Conversely, a few characters adopt Cartesian scepticism to dismiss the validity of sensory experience. To date, no exhaustive study of Ann Radcliffe's fiction has inspected the incorporation of Lockean empiricism and the Cartesian method of René Descartes into her novels. By conducting a historical analysis of the philosophical scene of the Enlightenment era, this paper aims to substantiate that not only does A Sicilian Romance encompass seminal philosophical notions of the age of Enlightenment, but it also points to the shifting philosophical scene within this period, characterised by the dominance of empiricism and the residuality of Cartesianism. By examining the reflection of these philosophies in Radcliffe's novel, this article challenges the supposition that the Gothic novel necessarily contains anti-Enlightenment impulses. [ABSTRACT FROM AUTHOR]

This article offers an alternative solution to the perennial philosophical problem of human nature. The view proposed is “Neo-Thomistic Organicism”, a form of dualism, of the hylomorphist type, that does not subscribe both to the extreme characteristics of Cartesian dualism, and to complementarian non-reductionist physicalist views. Our optic integrates the scientific elements of a form of biological vitalism and both shares Aristotelian-Thomist metaphysics, and alienates from Thomas Aquinas in crucial points. In this sense, our perspective is constituted as a scientific-metaphysical understanding regarding human nature, in general, and regarding the soul-body relationship, in particular. The novelty brought by our article does not lie in a completely new perspective, but in some of the morelandian modifications made to classical Thomism and in the holistic approach to the subject that integrates the relevant scientific discoveries in the field of biology and neuroscience. In opposition to Moreland, on the question of individuation, this article is proposing a hybrid approach to how substances and bare particulars possess properties. To achieve its purpose, our analytical approach will begin by offering an exposition of Thomas Aquinas treatise on human nature as it is registered in Summa Theologica, Ia, qq. 75-89, especially to outline, on this basis, some of the fundamental points in which we differ from classical Thomism. This will be followed by a presentation of our perspective, of the morelandian type, and its compatibility with scientific research in biology and neurology. Next, in order to further clarify our position, we will turn to a comparison between the morelandian perspective and complementarian naturalist-physicalist conceptions of human nature, especially of substance. At the end of this comparison we will outline the objections to the morelandian view that distinguish us from it. Finally, we will offer a response to the causal pairing physicalist objection. [ABSTRACT FROM AUTHOR]