書目名稱Growing Moral Relations網(wǎng)絡(luò)公開度學(xué)科排名
書目名稱Growing Moral Relations被引頻次
書目名稱Growing Moral Relations被引頻次學(xué)科排名
書目名稱Growing Moral Relations年度引用
書目名稱Growing Moral Relations年度引用學(xué)科排名
書目名稱Growing Moral Relations讀者反饋
書目名稱Growing Moral Relations讀者反饋學(xué)科排名
作者: 秘方藥 時(shí)間: 2025-3-21 20:31
Societies and Cultures (1): Forms of Living Togetherpart of a separate sphere of ‘society’ or ‘culture’ which we construct (by means of language as a tool, not something in which we dwell), pass on (as DNA is passed on — a ‘genealogical’ view) and appropriate (make it one’s property — again a property-based view). With Ingold, we can say that we do n作者: 形容詞 時(shí)間: 2025-3-22 04:14
Spirits and Gods: Forms of Religionatus, it implies that Singer and others try to help us to think about moral status in a rational way, by using our faculty of reason, rather than relying on our feelings and intuitions — let alone “superstitious” beliefs. Viewed in this way, most standard theories of moral status can be seen as heir作者: 歌唱隊(duì) 時(shí)間: 2025-3-22 08:05
General Conclusionentation of an independent reality. Not even a photograph can be that; there is the selecting subject, looking from a specific angle, and so on. Our way of seeing influences what we see. We cannot reach the thing-in-itself.作者: Constant 時(shí)間: 2025-3-22 11:06
Klinische Pharmakologie von D-Campherl adults, we would starve from perplexity, unable to relate to the objects, people and other entities around us. We would find ourselves in the nihilistic situation Nietzsche sketched so vividly when he told the story of ‘The Madman’ (or ‘The Death of God’) in .:作者: CAMP 時(shí)間: 2025-3-22 15:15
Claudia Wiedner,Brigitte Nixdorfpart of a separate sphere of ‘society’ or ‘culture’ which we construct (by means of language as a tool, not something in which we dwell), pass on (as DNA is passed on — a ‘genealogical’ view) and appropriate (make it one’s property — again a property-based view). With Ingold, we can say that we do n作者: CAMP 時(shí)間: 2025-3-22 20:16 作者: 不要不誠實(shí) 時(shí)間: 2025-3-22 21:22 作者: lesion 時(shí)間: 2025-3-23 03:15 作者: LEER 時(shí)間: 2025-3-23 07:59 作者: engender 時(shí)間: 2025-3-23 10:28
H. G?bel,H. Stolze,M. Dworschak,A. Heinzeousness or the ability to suffer. If the entity has this property this then warrants giving the entity a certain moral status, for example in the form of rights. Thus, according to this approach, the key to knowing the moral status of an entity lies in knowing that it has one or more morally relevant properties.作者: Finasteride 時(shí)間: 2025-3-23 13:55 作者: ventilate 時(shí)間: 2025-3-23 20:15 作者: SLAY 時(shí)間: 2025-3-24 00:41 作者: 讓步 時(shí)間: 2025-3-24 03:22 作者: 暗指 時(shí)間: 2025-3-24 09:34 作者: 遭遇 時(shí)間: 2025-3-24 11:31 作者: adjacent 時(shí)間: 2025-3-24 16:04
Individual Propertiesousness or the ability to suffer. If the entity has this property this then warrants giving the entity a certain moral status, for example in the form of rights. Thus, according to this approach, the key to knowing the moral status of an entity lies in knowing that it has one or more morally relevan作者: evaculate 時(shí)間: 2025-3-24 19:22 作者: 殺死 時(shí)間: 2025-3-25 02:43
Relations: Communitarian and Metaphysical the boundaries of the social. In this chapter and in the next two chapters, I would like to further develop this argument and slowly move on to a different research question: how should we . to (other) entities?作者: CLAY 時(shí)間: 2025-3-25 04:58 作者: –DOX 時(shí)間: 2025-3-25 10:18 作者: 中止 時(shí)間: 2025-3-25 15:19 作者: 小步舞 時(shí)間: 2025-3-25 16:24
Societies and Cultures (1): Forms of Living Togetherand, humans and their society and culture (including the art and culture of moral status ascription) and, on the other hand, uncultured ‘nature’ or ‘wilderness’. It may also be taken to assume that on the one hand there are ‘humans’ and on the other hand there is ‘culture’, as a separate sphere whic作者: Tonometry 時(shí)間: 2025-3-25 22:03
Societies and Cultures (2): Forms of Lifees this mean, and what can be gained by using this term? Wittgenstein’s concept ‘form of life’ (.) lends itself to different interpretations. Here I will respond to what we may call Gier’s ‘pluralist’ interpretation, which takes ‘form of life’ to have linguistic, behavioural, cultural and biological作者: conceal 時(shí)間: 2025-3-26 01:13 作者: 使無效 時(shí)間: 2025-3-26 05:19
Spirits and Gods: Forms of Religionatus often explicitly aim to find a . justification of moral status. The properties approach, in particular, can be understood as a way to rationally determine the moral status of an entity by examining its properties. As I said in the first part of this book, this is a scientific approach to moral 作者: 分開 時(shí)間: 2025-3-26 12:04 作者: duplicate 時(shí)間: 2025-3-26 14:25 作者: 忍耐 時(shí)間: 2025-3-26 18:35 作者: hallow 時(shí)間: 2025-3-26 22:40 作者: 銀版照相 時(shí)間: 2025-3-27 05:11
Hirnleistungsst?rungen (Demenz) of the social. I have also indicated problems related to these approaches and I discussed two modifications that turned out to be only ‘superficial’ solutions, that is, no solutions at all. In this chapter I wish to consider two theoretical avenues that deserve attention as better alternatives, one作者: Mirage 時(shí)間: 2025-3-27 08:14
Dieter Loew,Michael Habs,G?sta Trunzler the boundaries of the social. In this chapter and in the next two chapters, I would like to further develop this argument and slowly move on to a different research question: how should we . to (other) entities?作者: 刻苦讀書 時(shí)間: 2025-3-27 13:06
https://doi.org/10.1007/978-94-009-3165-7al science, or combinations of these) and to (2) ecology as ‘ecological’ normative . or ethics, for example ‘deep ecology’, which does not only refer to a descriptive view of ‘nature’ (e.g. the ‘land’ or nature as Mother Earth) but also to a normative view about how we should shape our relations to 作者: 規(guī)范要多 時(shí)間: 2025-3-27 16:46
The concept of limiting nutrients,stemology it is important to note that early in his career he had been doing research in anthropology and then went on to study laboratory scientists, using the same method (ethnography). He showed how scientific ‘facts’ were socially constructed by the scientists. For Latour, there is no fixed real作者: mosque 時(shí)間: 2025-3-27 18:03
Conference proceedings 20031st edition conditions of possibility are at the same time . (in this sense they are a transcendental . — see also Chapter 9) and .. On the one hand, the language that is given to us and that we use enables us to ascribe moral status to entities. Without language, we could not talk or write about moral status,作者: 等級(jí)的上升 時(shí)間: 2025-3-27 23:32 作者: 輕觸 時(shí)間: 2025-3-28 05:25 作者: Excise 時(shí)間: 2025-3-28 07:30
Luigi Naselli-Flores,Rossella Baronetter of ‘higher’ symbolic forms that have nothing to do with ‘lower’ bodily and material factors. Wittgenstein’s work in particular may give rise to that misinterpretation, given his emphasis on framing philosophical problems as problems of . — an emphasis that has been maintained by most twentieth-作者: bifurcate 時(shí)間: 2025-3-28 14:20 作者: Limousine 時(shí)間: 2025-3-28 14:54
Phytoplasma Transmission by Seed,ience. They are not themselves objects, but they preform our perception of objects. This conception of space and time has informed philosophical accounts of how the human mind works when engaged in natural sciences and mathematics (or at least . science and mathematics; as far as I know, in contempo作者: cardiopulmonary 時(shí)間: 2025-3-28 19:29
https://doi.org/10.1007/978-3-319-10395-2t least a property like colour, in the sense that it does not only depend on the object but also on the subject. The object reflects light in a particular way, but colour itself is always (also) in the eye of the observer, and this receptivity is constrained in various ways. Similarly, moral status 作者: epinephrine 時(shí)間: 2025-3-29 02:24
Conference proceedings 20031st editionhat thinking (in so far as it is thinking) cannot move . or . language. As Heidegger and Wittgenstein knew, we live in language (see also Chapters 7 and 8) and our thinking is also limited by the . language(s) we (can) use. In these two senses, language is the vehicle of our thinking about moral status. Wrathall writes:作者: WATER 時(shí)間: 2025-3-29 03:36 作者: 沉思的魚 時(shí)間: 2025-3-29 08:46
The concept of limiting nutrients, using the same method (ethnography). He showed how scientific ‘facts’ were socially constructed by the scientists. For Latour, there is no fixed reality independent of the actions that bring ‘the real’ into being (Latour 2005). Science involves — in the language of Part II we might say: presupposes — a network of people and things..作者: CHIP 時(shí)間: 2025-3-29 13:47
C. Rojo,M. Alvarez Cobelas,M. Arauzoill respond to what we may call Gier’s ‘pluralist’ interpretation, which takes ‘form of life’ to have linguistic, behavioural, cultural and biological aspects. But let me start with Wittgenstein’s own words.作者: 我就不公正 時(shí)間: 2025-3-29 15:36
Phytoplasma Transmission by Seed,rary physics space and time would not be regarded as independent conditions or as conditions that have to do with the human mind). Before we can study the objects and laws of nature, and before we can formalize these laws, we have to presuppose the categories of space and time as an ..作者: 消息靈通 時(shí)間: 2025-3-29 19:53 作者: 高深莫測(cè) 時(shí)間: 2025-3-30 00:01
Relations: Hybrid and Environmental using the same method (ethnography). He showed how scientific ‘facts’ were socially constructed by the scientists. For Latour, there is no fixed reality independent of the actions that bring ‘the real’ into being (Latour 2005). Science involves — in the language of Part II we might say: presupposes — a network of people and things..作者: 增長 時(shí)間: 2025-3-30 06:58
Societies and Cultures (2): Forms of Lifeill respond to what we may call Gier’s ‘pluralist’ interpretation, which takes ‘form of life’ to have linguistic, behavioural, cultural and biological aspects. But let me start with Wittgenstein’s own words.作者: HEPA-filter 時(shí)間: 2025-3-30 11:09 作者: 屈尊 時(shí)間: 2025-3-30 14:54
Luigi Naselli-Flores,Rossella Baronefe’ are not just linguistic in nature — they are at the same time social-cultural . biological-material; they are forms of .. Language and culture are firmly connected to the bodily and material-technological.作者: 共同給與 時(shí)間: 2025-3-30 19:05
Appearance and Virtueoperties-based, ontological one) and the other is the indirect argument for moral status: virtue ethics and the related communitarian alternative to contractarianism. Both alternatives constitute a first turn to the subject in thinking about moral status, a turn which will be continued in the next chapters and in Part II.
