When things are otherwise, dualism takes on a new dimension.
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So you smile sweetly while he explains Cartesian Dualism to you.
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"Positing dualism leads to no further insights and discoveries!" he said.
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Because I think that there's this dualism here where you need both.
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"On the other end of the dualism is the whore," Steeves continued.
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He was speaking to people about the dualism and how that's not right.
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This last point, if true, would, again, be an updated stripe of Cartesian Dualism.
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We are all stuck in this overdetermined dualism — even dying doesn't set us free.
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Instead, it creates an either-or dualism from the difference between man and woman.
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Descartes's notion of dualism — mind and body as separate things — has long receded from science.
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"Dualism," by contrast, is the belief that we humans are both physical and … something more.
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Is the dualism of the music against this exaggerated imagery an ironic comment on metal iconography?
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The myth shows dualism, male to female, happy to sad, love to unloved, familiar to otherness.
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It's this sense of dualism that's apparent throughout The Most Lamentable Tragedy and exercised to impressive strength.
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For several consecutive generations raised on comics and caricature, the black and white dualism appeals to the dispossessed.
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Still, their central feature — the radical dualism he constructs between the sexes — tends to be taken for granted.
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This dualism is powerfully effective in creating a sense of struggle to orient oneself amid an internal landscape.
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I've done enough science writing to know that kind of mind-body dualism is garbage; there's no clean partition.
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Mind-body dualism is often ridiculed in contemporary philosophy as a legacy of stubbornly metaphysical, patriarchal and Western thinking.
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"Centuries of philosophical dualism have led us to consider consciousness as unreducible to physical interactions," the researchers wrote in Science.
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Sham's works tend to be very philosophical, often embodying the Taoist notion of dualism — the balance and interconnectedness of opposites.
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I also suspect that my thinking about my own brain and the specter of dualism is symptomatic of the injury itself.
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Despite being a story about Light and Dark, The Dark Is Rising sequence ultimately chronicles the paradigm shift to moral post-dualism.
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It also has a chapter on death, explaining humanity's unshakable tendency toward dualism — seeing the mind and body are two separate entities.
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Already apparent in these early works is a kind of dualism: they reference classical forms while also radiating contemporary anxiety and subjectivity.
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Dualism oversimplifies both mind and body and leads to a devaluation of the complexly embodied, psychosomatic ways in which beings inhabit the world.
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If it hadn't been for the all-or-nothing dualism of this choice, the United States might well have a multiparty political culture.
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The annotated list that follows is broken up into six subjects of interest: Dualism, Trinism, Sinofuturism, Contemporary Commercial Design, Contemporary Institutional Art, Myriadation (Monism).
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Apparent in Manuel Neri's works with plaster figures is a kind of dualism: they reference classical forms while also radiating contemporary anxiety and subjectivity.
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The press-release appropriately cites his work as referring to Hieronymus Bosch for this psychedelic dualism that contrasts heaven and hell, and the body versus empire.
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Perhaps when I recover fully, dualism will seem as ridiculous as it once did, receding into the background along with the muscular effort required to read.
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The problem with this "soul," for Alter, is its Christian connotations of an incorporeal and immortal being, the dualism of the soul apart from the body.
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This dualism about connecting to patients on a personal level and creating a friendship is no longer emphasized, or even valued as much, in medicine today.
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The materialism/dualism debate was carried on by philosophers like Thomas Hobbes, championing the former view, and René Descartes, who embraced a form of the latter one.
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" Cartesian dualism is officially dead, felled by the theory of embodied cognition, which holds that "the structure of reason itself comes from the details of our embodiment.
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No surprise, perhaps, since the title echoes "the ghost in the machine," a phrase deployed by Gilbert Ryle, the British philosopher, to cast aspersions on Cartesian dualism.
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Joaquín Sorolla's house in Madrid and Sir John Soane's house cum museum in London (pictured, top) both retain this dualism, a legacy of the Renaissance period, to great effect.
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Dualism is terrifying in part because the separation of mind and body implies the possibility of radical skepticism, brains in vats and other "Matrix"-like specters of disembodied life.
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The chromatic contrast between the inkiness of their cassocks and the room's ascetic whiteness finds an echo in Rodrigues's rigid dualism, a belief in absolutes that will be tested.
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These things started to annoy him, and he started writing piece after piece to try to destroy the myths that he considered these to be—the religious residues of dualism.
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For the most part, though, Kusama asks you to take Bell on her own terms, which includes seeing a character who in her older years transcends either-or masculine-feminine dualism.
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The philosopher Descartes first put forth this concept known as mind-body dualism—the idea that the workings of the brain are divorced from the mechanisms of the body—during the Enlightenment.
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The "weird sisters," as Kaya has dubbed them, were born out of a simple concept—a dualism that could serve as an album's core theme (hence the title Both) and an interesting visual driver.
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Which was, if I had to pick one trend to start, a certain dualism between female sexuality, as embodied by lingerie dressing, and female power, as embodied by — of all things — the leather breastplate.
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M. McFarland The wild card of the Black Hippy crew (Kendrick Lamar, Ab-Soul, Jay Rock), Schoolboy Q has always been a study in dualism: relaxed and gregarious off the mic, aggressively venomous on wax.
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He explores philosophical and psychological notions of selfhood and human thought, from Cartesian dualism to Heidegger's idea of a "being-in-the-world," and breaks down the ongoing debate over what distinguishes humans from other animals.
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The artist started to wonder whether sculpture itself was a practical way for humans to evaluate the outdated dualism between the mind and body, and whether the history of sculpture somehow reflects the evolution of consciousness, too.
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He addressed these problems in a seminal essay published in 1950, "The Analytic and the Synthetic: An Untenable Dualism," and at greater length in "Toward Reunion in Philosophy," which he dedicated to Mr. Goodman and Mr. Quine.
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Also, it's fun to remember that another side of Ms. Kondo's teachings is her cultural animism and non-dualism, the idea that we are inextricably connected to objects and spaces, and that those objects may have souls.
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Mr. Dorsky's elegiac "Autumn" and the equally meditative, somewhat shorter "The Dreamer" play with dualism — figuration and abstraction, nature and culture, the hidden and the revealed — creating an effect on this viewer that might be termed To the Wonder.
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"Sensory" is a great word; It's definitely about pace, getting in touch with your senses, letting a certain wild spirit out, that freedom, the earth on your feet, a non-dualism, about joie de vivre, and about a certain vanguardism.
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Worse, the mind-body dualism, soldered into Western consciousness by the Greeks, fomented a kind of civil war of the mind — stripping rationality of its spiritual underpinnings and spirituality of its reason, and casting each into false conflict with the other.
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In spite of this dualism, it is not a complex personality that emerges from his book, but an extremely likable, forthright figure of a man who takes a simple pride in what he has been able to accomplish in his 65 years.
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I think one of the big topics that we've talked about is around– this dualism around whether, with all of the technology and progress that has been made, are people coming together, and are we becoming more unified, or is our world becoming more fragmented?
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It is a very complicated world, and I needed to lure people in with a plot that had familiarity, and then you can start to play with those themes of dualism and reflection of technology and all of those things that are Ghost in the Shell.
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" Denoting the dualism of social media usage, he says that "When we do, technology is a powerful tool for helping us collaborate toward our highest goals; when we don't, we relinquish control of ourselves, and potentially our democracies," and calls distractedness a "bug in our collective programming.
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I think the real place that propaganda is carried out and needs to be addressed is not social media, but the mainstream media, especially TV. Do you subscribe to digital dualism, the idea that there's a real world and an online world, or does that distinction no longer hold?
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These include her persistent Cartesian dualism separating the brain and its "owner," inaccurate metaphors like a reference to brain regions "lighting up," and outdated scientific claims that the brain is a battleground between an inner burglar alarm in the amygdala and a wellspring of reason in the cerebral cortex.
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Julie Ingersoll, professor of religious studies at the University of North Florida in Jacksonville and the author of Building God's Kingdom: Inside the World of Christian Reconstructionism, points out to Vox that Pompeo's dualism is "explicitly opposed to pluralism and tolerance," favoring instead a neat division of people into godly or diabolic.
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The basic idea of a soul or metaphysical inhabitant of the bag of mush that is the human body is of course ancient—Aristotle thought there were three distinct souls—but it found its way into emerging biological sciences in the 5003th century and, within science, the assumption of mind-body dualism persisted thereafter.
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It's hard to tell whether the whole thing feels dark or uplifting, but when we consider that many believe the song to be a post-traumatic recovery anthem in the wake of last year's terrorist attack in Manchester (at the end, a bee flies off screen; an emblem used to represent Manchester's resilience) this dualism makes perfect sense.
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The theologian Leroy Stephens Rouner compares the dualism of Christianity with the dualism that exists in Zoroastrianism and the Samkhya tradition of Hinduism. The theological use of the word dualism dates back to 1700, in a book that describes the dualism between good and evil. The tolerance of dualism ranges widely among the different Christian traditions. As a monotheistic religion, the conflict between dualism and monism has existed in Christianity since its inception.
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Gnostic systems postulate a dualism between God and the world,Hans Jonas, The Gnostic Religion, p. 42, Beacon Press, 1963, ; 1st ed. 1958 varying from the "radical dualist" systems of Manichaeism to the "mitigated dualism" of classic gnostic movements. Radical dualism, or absolute dualism, posits two co-equal divine forces, while in mitigated dualism one of the two principles is in some way inferior to the other.
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Early Christian dualism is largely based on Platonic Dualism (See: Neoplatonism and Christianity). There is also a personal dualism in Christianity with a soul-body distinction based on the idea of an immaterial Christian soul.
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Dualism is contrasted with various kinds of monism. Substance dualism is contrasted with all forms of materialism, but property dualism may be considered a form of emergent materialism or non- reductive physicalism in some sense.
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Chalmers calls panpsychism an alternative to both materialism and dualism. Similarly, Goff calls it an alternative to both physicalism and substance dualism. Chalmers says panpsychism respects the conclusions of both the causal argument against dualism and the conceivability argument for dualism. Goff has argued that panpsychism avoids the disunity of dualism, under which mind and matter are ontologically separate, as well as dualism's problems explaining how mind and matter interact.
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Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. It is one type of dualism, traditionally a type of substance dualism though more recently also sometimes a form of property dualism.
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Wiccan theology largely revolves around ontological dualism. Ontological dualism is traditionally a sacred gender polarity between the complementary polar opposites of male and female, who are regarded as divine lovers. This kind of dualism is common to various religions; for example, Taoism, where it is represented through yin and yang, and Hinduism, where the lingam and the yoni are symbols of the sacred sexual union of a supreme god and goddess (often Shiva and Shakti). Ontological dualism is distinct from moral dualism in that moral dualism posits a supreme force of good and a supreme force of evil.
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New York: Random House. In sects like the Cathars and the Paulicians, this is a dualism between the material world, created by an evil god, and a moral god. Historians divide Christian dualism into absolute dualism, which held that the good and evil gods were equally powerful, and mitigated dualism, which held that material evil was subordinate to the spiritual good. The belief, by Christian theologians who adhere to a libertarian or compatibilist view of free will, that free will separates humankind from God has also been characterized as a form of dualism.
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Ontological dualism makes dual commitments about the nature of existence as it relates to mind and matter, and can be divided into three different types: # Substance dualism asserts that mind and matter are fundamentally distinct kinds of foundations. # Property dualism suggests that the ontological distinction lies in the differences between properties of mind and matter (as in emergentism). # Predicate dualism claims the irreducibility of mental predicates to physical predicates.
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Cartesian dualism compared to three forms of monism. One argument against dualism is with regard to causal interaction. If consciousness (the mind) can exist independently of physical reality (the brain), one must explain how physical memories are created concerning consciousness. Dualism must therefore explain how consciousness affects physical reality.
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In contemporary discussions of substance dualism, philosophers propose dualist positions that are significantly less radical than Descartes's: for instance, a position defended by William Hasker called Emergent Dualism seems, to some philosophers, more intuitively attractive than the substance dualism of Descartes in virtue of its being in line with (inter alia) evolutionary biology.
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Dualism in terms of politics, refers to specific political concepts that are related to functional or structural duality of a particular political system. In some states, functional dualism is manifested trough the division of power between two main branches of government (legislative and executive). In other, mainly complex states, structural dualism is expressed as a division of power between two constitutive units. Functional dualism is common in parliamentary systems, like those in the Netherlands, Luxembourg and Sweden, where the term dualism is used to refer to the functional separation of powers between the cabinet and parliament.
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What views properly fall under the property dualism rubric is itself a matter of dispute. There are different versions of property dualism, some of which claim independent categorisation.Searle, John. [1983] 2002.
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Kripke has a well- known argument for some kind of property dualism. Using the concept of rigid designators, he states that if dualism is logically possible, then it is the case.
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In theology, dualism can also refer to the relationship between the deity and creation or the deity and the universe (see theistic dualism). That form of dualism is a belief shared in certain traditions of Christianity and Hinduism. Alternatively, in ontological dualism, the world is divided into two overarching categories. The opposition and combination of the universe's two basic principles of yin and yang is a large part of Chinese philosophy, and is an important feature of Taoism.
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As a result, the tendency towards technological dualism has increased.
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Both substance and property dualism are opposed to reductive physicalism.
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L'homme (1664) Descartes, influenced by the automatons on display throughout the city of Paris, began to investigate the connection between the mind and body, and how the two interact. His main influences for dualism were theology and physics. The theory on the dualism of mind and body is Descartes's signature doctrine and permeates other theories he advanced. Known as Cartesian dualism (or mind–body dualism), his theory on the separation between the mind and the body went on to influence subsequent Western philosophies.
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Substance dualism, or Cartesian dualism, most famously defended by René Descartes, argues that there are two kinds of foundation: mental and physical. This philosophy states that the mental can exist outside of the body, and the body cannot think. Substance dualism is important historically for having given rise to much thought regarding the famous mind–body problem. Substance dualism is a philosophical position compatible with most theologies which claim that immortal souls occupy an independent realm of existence distinct from that of the physical world.
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From this comes a significant choice for humans to make. Either they fully participate in human life for Ahura Mazda or they do not and give druj power. Personal dualism is even more distinct in the beliefs of later religions. The religious dualism of Christianity between good and evil is not a perfect dualism as God (good) will inevitably destroy Satan (evil).
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76 ([www.fas.harvard.edu/~iranian/Manicheism/Manicheism_II_Texts.pdf pdf online]). Cf. The Mystica an Dualism.
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Conversely, some versions of property dualism are panpsychist, but not neutral monistic.
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René Descartes's illustration of dualism. Inputs are passed on by the sensory organs to the epiphysis in the brain and from there to the immaterial spirit. In the philosophy of mind, mind–body dualism denotes either the view that mental phenomena are non-physical,Hart, W. D. 1996. "Dualism." Pp. 265–67 in A Companion to the Philosophy of Mind, edited by S. Guttenplan.
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Subjective idealism, proposed in the eighteenth century by George Berkeley, is an ontic doctrine that directly opposes materialism or physicalism. It does not admit ontic property dualism, but does admit epistemic property dualism. It is rarely advocated by philosophers nowadays.
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Not to be confused with property dualism, or ontological dualism, conceptual dualism suggests that we have two different ways of thinking about the properties of a single substance. The distinctness between these different kinds of concepts is what causes the 'intuition of distinctness,' which Papineau suggests is responsible for dualism, and why it is such an attractive hypothesis. Specifically, Papineau says that these two types of concepts are distinct, because the phenomenal concepts possess some part of the actual experience. Our concept of red includes a 'faint copy' of red, whereas our conception of the human perceptual system includes no such faint copy.
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Descartes's theory of dualism supports the distinction between traditional Aristotelian science and the new science of Kepler and Galileo, which denied the role of a divine power and "final causes" in its attempts to explain nature. Descartes's dualism provided the philosophical rationale for the latter by expelling the final cause from the physical universe (or res extensa) in favor of the mind (or res cogitans). Therefore, while Cartesian dualism paved the way for modern physics, it also held the door open for religious beliefs about the immortality of the soul. Descartes's dualism of mind and matter implied a concept of human beings.
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Derived from the Taoist dualism, Jaho could be seen as Yin, and Kobudera as Yang.
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The theory of technological dualism comes under the subject of development economics. This theory was propounded by Benjamin Higgins in place of Social dualism theory by Professor Boeke. In the words of Prof Higgins "dualism is the situation in which productive employment opportunities are limited not because of lack of effective demand but because of resource and technological constraints in the two sector". The two sector here means the traditional rural sector and modern sector.
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Ishvara, in Vishishtadvaita Vedanta sub-school of Hinduism, is a composite concept of dualism and non-dualism, or "non-dualism with differentiation".McCasland et al. (1969), Religions of the world, Random House, , page 471 Ishvara, Vishishtadvaitin scholars such as the 11th century Ramanuja state, is the supreme creator and synonymous with Brahman. Equated with Vishnu in Vishishtadvaita or one of his avatar, he is both the material and efficient cause, transcendent and immanent.
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Under cartesian dualism external mind is responsible for bodily action, although unconscious brain activity is often caused by external events (for example, the instantaneous reaction to being burned).See for example: Cartesian dualism implies that the physical world is not deterministic – and in which external mind controls (at least some) physical events, providing an interpretation of incompatibilist free will. Stemming from Cartesian dualism, a formulation sometimes called interactionalist dualism suggests a two-way interaction, that some physical events cause some mental acts and some mental acts cause some physical events. One modern vision of the possible separation of mind and body is the "three-world" formulation of Popper.
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1 Cartesian dualism, from the seventeenth century on, further reinforced this dualistic thinking about nature.Vining, Merrick and Price, p. 1. With this dualism goes value judgement as to the superiority of the natural over the artificial. Modern science, however, is moving towards a holistic view of nature.
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Jackson argues that there are two kinds of dualism: # substance dualism that assumes there is second, non-corporeal form of reality. In this form, body and soul are two different substances. # property dualism that says that body and soul are different properties of the same body. He claims that functions of the mind/soul are internal, very private experiences that are not accessible to observation by others, and therefore not accessible by science (at least not yet).
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Rees has said that the "enlightenment project," rooted as it is in Cartesian dualism, has resulted in a techno- industrial society that sees itself as somehow separate from the biophysical world. This dualism and its expansionary-materialist worldview are the basis of many of the "environmental problems" facing humankind.
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From Dewey he took over the concept of "instrumentalism," and particularly adopted as his own Dewey's theory of values, which he used to attack the notion of philosophical dualism . Ayres's attack on dualism and "higher values" was the key reason why his student Talcott Parsons rejected his ideas.
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Moral dualism began as a theological belief. Dualism was first seen implicitly in Egyptian religious beliefs by the contrast of the gods Set (disorder, death) and Osiris (order, life)."Egypt and Mesopotamia" The first explicit conception of dualism came from the Ancient Persian religion of Zoroastrianism around the mid-fifth century BC. Zoroastrianism is a monotheistic religion that believes that Ahura Mazda is the eternal creator of all good things. Any violations of Ahura Mazda's order arise from druj, which is everything uncreated.
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Neutral monism is similar to dualism in that both take reality to have both mental and physical properties irreducible to one another. Unlike dualism however, neutral monism does not take these properties to be fundamental or separate from one another from any meaningful sense. Dualism takes the mind to supervene on matter, or - though this is less common - for matter to supervene on the mind. Neutral monism, in contrast, take both mind and matter to supervene on a neutral third substance.
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The Vision of Amram depicts a scene of two divine figures who claim to rule all humanity. These figures are extensively reflected in significant Qumran literature, such as the Community Rule, where the theme of dualism is prominent. This extremely fragmentary piece of literature, given its early origins, could have had huge implications on the way dualism developed in Qumran. Unfortunately, due to its thoroughly incomplete nature, most of the insights on dualism gleaned from these documents only find their footing in speculation.
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The above argument invites the conclusion of a perceptual dualism that raises the issue of how and whether the object can be known by experience. The adverbial theory proposes "that this dualism is a dualism of objects, with perceptual experience being a more direct experience of objects of a different sort, sense-data." Perceptual dualism implies: > both an act of awareness (or apprehension) and an object (the sense-datum) > which that act apprehends or is an awareness of. The fundamental idea of the > adverbial theory, in contrast, is that there is no need for such objects and > the problems that they bring with them (such as whether they are physical or > mental or somehow neither).
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Emerson is writing about the law of Karma or of Cause and Effect. Everywhere in nature there is dualism. Dualism is present with us because it balances life instead of having excess to destroy. Action or reaction, day/night, up/down, even/odd and spirit/matter is used balance the universe.
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Traditional dualists such as Descartes believed the mental and the physical to be two separate substances, or fundamental types of entities (hence "substance dualism"); some more recent dualists (such as Chalmers), however, accept only one substance, the physical, but state it has both mental and physical properties (hence "property dualism").
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Fodor, Jerry. 1968. Psychological Explanation. Random House. . Predicate dualism is most easily defined as the negation of predicate monosim.
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To show this, he proposes "", which are creatures nonphysically identical to people in every way and lacking phenomenal consciousness. If existed, they would refute dualism because they would show that consciousness is not nonphysical, i.e., is physical. Paralleling the argument from Chalmers: It's conceivable that exist, so it's possible they exist, so dualism is false.
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Regarding dualism, he dismissed the extreme form of dualism that stemmed from such philosophers as Plato (body and soul) and Descartes (mind and matter), as well as the theory of extreme monism and the mind–brain identity theory. After eliminating the extremes, Adler subscribed to a more moderate form of dualism. He believed that the brain is only a necessary, but not a sufficient, condition for conceptual thought; that an "immaterial intellect" is also requisite as a condition;. and that the difference between human and animal behavior is a radical difference in kind.
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The primary competitors to the physicalist interpretations of the mind are idealism, substance dualism, and types of property dualism, and by some lights eliminative materialism and anomalous monism. There is a lengthy tradition in philosophy, religion, psychology, and cognitive science about what constitutes a mind and what are its distinguishing properties. One open question regarding the nature of the mind is the mind–body problem, which investigates the relation of the mind to the physical brain and nervous system. Older viewpoints included dualism and idealism, which considered the mind somehow non-physical.
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Dualism in cosmology or Dualism is the moral or spiritual belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions. Moral dualism is the belief of the great complement of, or conflict between, the benevolent and the malevolent. It simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and independent of how these may be represented.
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Riemann's "dualist" system for relating triads was adapted from earlier 19th-century harmonic theorists. The term "dualism" refers to the emphasis on the inversional relationship between major and minor, with minor triads being considered "upside down" versions of major triads; this "harmonic dualism" (harmonic polarity) is what produces the change-in-direction described above. See also the related term Utonality.Klumpenhouwer, Henry, Some Remarks on the Use of Riemann Transformations, Music Theory Online 0.9 (1994) Some people today (such as Jacob Collier) refer to the theory of dualism as the theory of "negative harmony".
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These sects most nearly approach the dualistic scheme, yet the latter is not distinctly defined. In Justin, also, dualism is diminished.
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Psychophysical parallelism is a third possible alternative regarding the relation between mind and body, between interaction (e.g., Mind–body dualism) and one-way body-to-mind causality (e.g., materialism, epiphenomenalism). Parallelism is a theory which is related to dualism and which suggests that although there is a correlation between mental and physical events there is not any causal relationship.
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She proposed a notion of dualism rather than "duality of structure". She primarily examined structural frameworks and the action within the limits allowed by those conditions. She combined realist ontology and called her methodology analytical dualism. Archer maintained that structure precedes agency in social structure reproduction and analytical importance, and that they should be analysed separately.
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These are; (i) Sovereignty, (ii) Law-state identity theory, (iii) State-society dualism, (iv) Centralization-decentralization, and (v) Dynamic theory of law.
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It offers due respect to discontinuity, probability, and a conception of wave–particle dualism. In some respects, it denies standing to causality.
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They clearly set themselves apart from Persian Manichaeism, rejecting its dualism between Spirit and matter, its eternal evil, its remnants of Mazdaism.
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In relation to the theory of dualism in its broader philosophical and metaphysical sense, it is useful to point out how ethical dualism differs from it or what it adds to it. Dualism is a theory which interprets any given situation in terms of two contrasting elements, which from a metaphysical point of view comes to imply that reality consists of two fundamental types of existence which cannot be reduced to each other. Examples of metaphysical dualisms are those between spirit and matter, God and the world, or, as theorized by Descartes, between thought and extension. Ethical dualism, on the other hand, highlights the moral dimension instead or in addition to the metaphysical one, and envisions an inherent situation of conflict between two antagonistic forces, like light and darkness, Good and Evil.
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He arrives at a theory of Central-State Materialism, a synthesis between Descartes' dualism (the thesis) and Gilbert Ryle's dispositional behaviourism (the antithesis).
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Brains can be extremely complex. For example, the human brain contains around 86 billion neurons, each linked to as many as 10,000 others. Understanding the relationship between the brain and the mind –the mind–body problem – is one of the central issues in the history of philosophy, a challenging problem both philosophically and scientifically.Patricia Smith Churchland, Neurophilosophy: toward a unified science of the mind-brain, MIT Press, 1989 There are three major philosophical schools of thought concerning the answer: dualism, materialism, and idealism. Dualism holds that the mind exists independently of the brain;Hart, W.D. (1997): ‘Dualism’, pp.
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Moral dualism is the belief of the great complement or conflict between the benevolent and the malevolent. Like ditheism/bitheism (see below), moral dualism does not imply the absence of monist or monotheistic principles. Moral dualism simply implies that there are two moral opposites at work, independent of any interpretation of what might be "moral" and—unlike ditheism/bitheism—independent of how these may be represented. For example, Mazdaism (Mazdean Zoroastrianism) is both dualistic and monotheistic (but not monist by definition) since in that philosophy God—the Creator—is purely good, and the antithesis—which is also uncreated–is an absolute one.
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Jackson's argument is meant to support dualism, the view that at least some aspects of the mind are non- physical. Nida-Rümelin contends that, because dualism is relatively unpopular among contemporary philosophers, there are not many examples of dualist responses to the knowledge argument; nevertheless, she points out that there are some prominent examples of dualists responding to the Knowledge Argument worth noting. Jackson himself went on to reject epiphenomenalism, and dualism altogether. He argues that, because when Mary first sees red, she says "wow", it must be Mary's qualia that causes her to say "wow".
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Many forms of emergentism, including proponents of complex adaptive systems, do not hold a material but rather a relational or processual view of the universe. Furthermore, they view mind–body dualism as a conceptual error insofar as mind and body are merely different types of relationships. As a theory of mind (which it is not always), emergentism differs from idealism, eliminative materialism, identity theories, neutral monism, panpsychism, and substance dualism, whilst being closely associated with property dualism. It is generally not obvious whether an emergent theory of mind embraces mental causation or must be considered epiphenomenal.
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Panpsychism encompasses many theories, united by the notion that consciousness is ubiquitous; these can in principle be reductive materialist, dualist, or something else. Strawson maintains that panpsychism is a form of physicalism, on his view the only viable form. Chalmers calls panpsychism an alternative to both materialism and dualism. Similarly, Goff calls panpsychism an alternative to both physicalism and substance dualism.
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This implies that systems are the outcome, but not the medium, of social actions. Mouzelis also criticised Giddens' lack of consideration for social hierarchies. John Parker built on Archer and Mouzelis's support for dualism to propose a theoretical reclamation of historical sociology and macro-structures using concrete historical cases, claiming that dualism better explained the dynamics of social structures.Parker, J. (2000).
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Robinson, Howard. 2003. "Dualism." Pp. 85–101 in The Blackwell Guide to Philosophy of Mind, edited by S. Stich and T. Warfield. Oxford: Blackwell.
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The Dalai Lama wishes for scientists to quit questioning if consciousness is favored in dualism, or materialism and study through the first-person perspective.
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The Court in Dover noted that this implicit assumption of the defendant school board created a "flawed and illogical contrived dualism" (Opinion p. 64).
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In addition to already discussed theories of dualism (particularly the Christian and Cartesian models) there are new theories in the defense of dualism. Naturalistic dualism comes from Australian philosopher, David Chalmers (born 1966) who argues there is an explanatory gap between objective and subjective experience that cannot be bridged by reductionism because consciousness is, at least, logically autonomous of the physical properties upon which it supervenes. According to Chalmers, a naturalistic account of property dualism requires a new fundamental category of properties described by new laws of supervenience; the challenge being analogous to that of understanding electricity based on the mechanistic and Newtonian models of materialism prior to Maxwell's equations. A similar defense comes from Australian philosopher Frank Jackson (born 1943) who revived the theory of epiphenomenalism which argues that mental states do not play a role in physical states.
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Property dualism: the exemplification of two kinds of property by one kind of substance Property dualism describes a category of positions in the philosophy of mind which hold that, although the world is composed of just one kind of substance—the physical kind—there exist two distinct kinds of properties: physical properties and mental properties. In other words, it is the view that non-physical, mental properties (such as beliefs, desires and emotions) exist in, or naturally supervene upon, certain physical substances (namely brains). Substance dualism, on the other hand, is the view that there exist in the universe two fundamentally different kinds of substance: physical (matter) and non-physical (mind or consciousness), and subsequently also two kinds of properties which adhere in those respective substances. Substance dualism is thus more susceptible to the mind–body problem.
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As mentioned above in case of technological dualism the economy is divided into traditional sector and modern sector. Following are some characteristics of these sector.
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More particularly, the term Riemannian theory often refers to his theory of harmony, characterized mainly by its dualism and by a concept of harmonic functions.
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Edayil Madhom is one of the four ancient South Indian madhoms that propagate Adwaita or Non dualism. It is located at Thrissur City in Kerala.
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Prakrti and Atman, when treated as two separate and distinct aspects form the basis of the Dualism of the Shvetashvatara Upanishad. Quasi-dualism is reflected in the Vaishnavite-monotheism of Ramanuja and the absolute Monism, in the teachings of Adi Shankara. Self-consciousness is the Fourth state of consciousness or Turiya, the first three being Vaisvanara, Taijasa and Prajna. These are the four states of individual consciousness.
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The realms are not solely spatial, but were simultaneously spatial and temporal. Although the universe was considered a unified system within Incan cosmology, the division between the worlds was part of the dualism prominent in Incan beliefs, known as Yanantin. This dualism found that everything which existed had both features of any feature (both hot and cold, positive and negative, dark and light, etc.).
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According to Benavides, neo-Vedanta is closer to Ramanuja's qualified non-dualism than it is to Shankara Advaita Vedanta. Nicholas F. Gier notes that neo-Vedanta does not regard the world to be illusionary, in contrast to Shankara's Advaita. According to Michael Taft, Ramakrishna reconciled the dualism of formless and form. Ramakrishna regarded the Supreme Being to be both Personal and Impersonal, active and inactive.
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According to Anil Sooklal, Vivekananda's neo-Advaita "reconciles Dvaita or dualism and Advaita or non-dualism". Radhakrishnan acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman. Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real".
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Under the third heading, Stillingfleet took on John Locke, and his Essay on Human Understanding. He wrote Three Criticisms of Locke (1697) Stillingfleet engaged in a debate through correspondence (later published) with Locke. He argued in favor of dualism, and claimed that Locke's Essay argued against dualism as he understood it. He also considered that the epistemology of the Essay opened the door to Unitarianism.
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There are two concepts one being abstract and the other being concrete. The reason why these concepts are put into two separate categories is to make a distinction between metaphysics and epistemology. While older Cartesian dualists held the existence of non-physical minds, more limited forms of dualism propounded by 20th and 21st century philosophers (such as property dualism) hold merely the existence of non-physical properties.
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316) was an Indian philosopher, and one of the most important exponents of the Vaishnavism tradition within Hinduism. He is the founder of Mahanubhava Sampradaya of Vaishnavism in 1267. Chakradhar Swami advocated worship of Lord Krishna and preached Dvaita (Dualism) as against Shankarcharya's Advaita (non-dualism). He did not recognize caste distinctions, and like Buddha had only two others viz the householder and recluses.
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When used with regards to multiple gods, dualism may refer to duotheism, bitheism, or ditheism. Although ditheism/bitheism imply moral dualism, they are not equivalent: ditheism/bitheism implies (at least) two gods, while moral dualism does not necessarily imply theism (theos = god) at all. Both bitheism and ditheism imply a belief in two equally powerful gods with complementary or antonymous properties; however, while bitheism implies harmony, ditheism implies rivalry and opposition, such as between good and evil, bright and dark, or summer and winter. For example, a ditheistic system would be one in which one god is creative, the other is destructive (cf. theodicy).
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Sri Vaishnava tradition holds that Ramanuja disagreed with his guru and the non-dualistic Advaita Vedānta, and instead followed in the footsteps of Tamil Alvārs tradition, the scholars Nāthamuni and Yamunāchārya. Ramanuja is famous as the chief proponent of Vishishtadvaita subschool of Vedānta, and his disciples were likely authors of texts such as the Shatyayaniya Upanishad. Ramanuja himself wrote influential texts, such as bhāsya on the Brahma Sutras and the Bhagavad Gita, all in Sanskrit. His Vishishtadvaita (qualified non-dualism) philosophy has competed with the Dvaita (theistic dualism) philosophy of Madhvāchārya, and Advaita (non- dualism) philosophy of Ādi Shankara, together the three most influential Vedantic philosophies of the 2nd millennium.
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However, unlike Vishishtadvaita which envisions ultimate qualified nondualism, the dualism of Dvaita was permanent. Salvation, in Dvaita, is achievable only through the grace of God Vishnu.
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The Pari people descend from the group that rejected Nyikango.Simon Simonse, Kings of Disaster: Dualism, Centralism, and the Scapegoat King in Southeastern Sudan, BRILL (1992), p. 53.
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Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.
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Amidst this turmoil, René Descartes sought answers to philosophical questions through the use of logic and reason and formulated what would be called Cartesian Dualism in 1641.
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The Cathars being expelled from Carcassonne in 1209. The Cathars were denounced as heretics by the Roman Catholic Church for their dualist beliefs. The dualism between God and Creation has existed as a central belief in multiple historical sects and traditions of Christianity, including Marcionism, Catharism, Paulicianism, and other forms of Gnostic Christianity. Christian dualism refers to the belief that God and creation are distinct, but interrelated through an indivisible bond.
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Illustration of dualism by René Descartes. Inputs are passed by the sensory organs to the pineal gland and from there to the immaterial spirit. Mental processes (such as consciousness) and physical processes (such as brain events) seem to be correlated, however the specific nature of the connection is unknown. The first influential philosopher to discuss this question specifically was Descartes, and the answer he gave is known as Cartesian dualism.
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Cartesian dualism and Popper's three worlds are two forms of what is called epistemological pluralism, that is the notion that different epistemological methodologies are necessary to attain a full description of the world. Other forms of epistemological pluralist dualism include psychophysical parallelism and epiphenomenalism. Epistemological pluralism is one view in which the mind-body problem is not reducible to the concepts of the natural sciences. A contrasting approach is called physicalism.
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In the Critique of Pure Reason, Immanuel Kant argued against materialism in defending his transcendental idealism (as well as offering arguments against subjective idealism and mind–body dualism).
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"In that case, syntagmatic duality gives way to syntagmatic dualism."Mouzelis, N. (1991). Back to sociological theory: The construction of social orders. New York, NY: St. Martin's Press.
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Such dualism is not common for that period.Джанберидзе Н., Мачабели К. (1981) Тбилиси. Мцхета. Москва: Искусство, 255 c. (In Russian) Accent was made on southern and northern facades.
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Jainism is transtheistic and forecasts that the universe evolves without violating the law of substance dualism, auto executed through the middle ground between the principles of parallelism and interactionism.
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In philosophy of mind, mind–body dualism is the doctrine that mental activities exist apart from the physical body, notably posited by René Descartes in Meditations on First Philosophy.
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Vivekananda propagated that the essence of Hinduism was best expressed in Adi Shankara's Advaita Vedanta philosophy. Nevertheless, following Ramakrishna, and in contrast to Advaita Vedanta, Vivekananda believed that the Absolute is both immanent and transcendent. According to Anil Sooklal, Vivekananda's neo-Advaita "reconciles Dvaita or dualism and Advaita or non-dualism". Vivekananda summarised the Vedanta as follows, giving it a modern and Universalistic interpretation: Nationalism was a prominent theme in Vivekananda's thought.
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Dualism has greatly influenced not only religion but science as well. By desacralizing the natural world, dualism has left it vulnerable to exploitation and damage. The field of secular theology, a subfield of liberal theology advocated by Anglican bishop John A. T. Robinson somewhat paradoxically combines secularism and theology. Recognized in the 1960s, it was influenced both by neo-orthodoxy, Dietrich Bonhoeffer, Harvey Cox, and the existentialism of Søren Kierkegaard and Paul Tillich.
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The dualistic metaphysics of various Tantric traditions illustrates the strong influence of Samkhya on Tantra. Shaiva Siddhanta was identical to Samkhya in its philosophical approach, barring the addition of a transcendent theistic reality. Knut A. Jacobsen, Professor of Religious Studies, notes the influence of Samkhya on Srivaishnavism. According to him, this Tantric system borrows the abstract dualism of Samkhya and modifies it into a personified male–female dualism of Vishnu and Sri Lakshmi.
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In the 12th century in Europe the Cathars, who were rooted in Gnosticism, dealt with the problem of evil, and developed ideas of dualism and demonology. The Cathars were seen as a serious potential challenge to the Catholic church of the time. The Cathars split into two camps. The first is absolute dualism, which held that evil was completely separate from the good God, and that God and the devil each had power.
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Another such manifesto was Arrigo Boito's poem Dualismo (Dualism), which challenged common values and sense of decency by espousing a decadent take on art, inspired mainly by Baudelaire and Poe.
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Beloff favoured mind- body dualism. This view was criticized by Margaret Boden a Professor of cognitive science in a detailed review.Boden, Margaret A. (1964). The Existence of Mind by John Beloff.
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Salomon Maimon influenced German idealism by criticizing Kant's dichotomies, claiming that Kant did not explain how opposites such as sensibility and understanding could relate to each other. > Maimon claimed that the dualism between these faculties was analogous to the > old Cartesian dualism between the mind and body, and that all the problems > of the older dualism should hold mutatis mutandis for the new one. Such was > the heterogeneity between understanding and sensibility, Maimon further > argued, that there could be no criterion to determine how the concepts of > the understanding apply to the intuitions of sensibility. By thus pointing > out these problematic dualisms, Maimon and the neo-Humean critics left a > foothold open for skepticism within the framework of Kant’s own philosophy.
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The yin and yang symbolizes the duality in nature and all things in the Taoist religion. Alternatively, dualism can mean the tendency of humans to perceive and understand the world as being divided into two overarching categories. In this sense, it is dualistic when one perceives a tree as a thing separate from everything surrounding it. This form of ontological dualism exists in Taoism and Confucianism, beliefs that divide the universe into the complementary oppositions of yin and yang.
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Higgins in his theory of technological dualism shows us that technological dualism in underdeveloped countries is the cause of unemployment and disguised unemployment. He thinks that the development in the modern sector can take place if foreign capital is present in the economy. As a result of this industrialization in these economies do not cause capital formation instead they are associated with ever increase in population. This is the reason for unemployment in these under developed economies.
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However, Max Tegmark has argued that classical and quantum calculations show that quantum decoherence effects do not play a role in brain activity. Indeed, macroscopic quantum states have only ever been observed in superconductors near absolute zero. Yet another reply to the interaction problem is to note that it doesn't seem that there is an interaction problem for all forms of substance dualism. For instance, Thomistic dualism doesn't obviously face any issue with regards to interaction.
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Khasekhemwy went even further and placed both divine figures of Horus and Seth above his serekh, in an attempt to accentuate the dualism of a serekh name. The remarkable behaviour of the 2nd Dynasty kings can possibly be explained by the Egyptian belief that a king represented Horus and Seth in the same ways. Maybe said kings simply wished to express this dualism by willingly changing the appearance of the serekh and replacing divine figures on its top.
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145–154, Elsevier Science Ltd. See Consciousness and Superposition. This interpretation relies upon an interactionist form of dualism that is inconsistent with the materialism that is commonly used to understand the brain, and accepted by most scientists. (Materialism assumes that consciousness has no special role in relation to quantum mechanics.) The measurement problem notwithstanding, they point to a causal closure of physics, suggesting a problem with how consciousness and matter might interact, reminiscent of objections to Descartes' substance dualism.
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"Dualism" (rev.). The Stanford Encyclopedia of Philosophy, edited by Edward N. Zalta. Hence, he was the first to formulate the mind–body problem in the form in which it exists today.Descartes, René.
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He says that the only alternatives to this problem is to accept dualism (where the mental events are independent of the physical events) or eliminativism (where the mental events do not exist).
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Ryle states that the doctrine of body/mind dualism was the "official doctrine," or dogma, of philosophers:Ryle, Gilbert. [1949] 2002. The Concept of Mind. Chicago: The University of Chicago Press. p. 11.
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The dualism of Heaven and Earth are important to Taoist cosmology. They are thought to maintain the two poles of the Three Realms of reality, with the middle realm occupied by Humanity.
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Some 20th-century physicists (e.g., Eugene Wigner and Henry Stapp),Stapp, Henry. "Quantum interactive dualism - an alternative to materialism." Journal of Consciousness Studies as well as modern day physicists and science writers (e.g.
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Modern theorists have used the Eastern view of the body to destabilize the Western body theory with its focus on a form of dualism. These include Friedrich Nietzsche, Emmanuel Levinas, and Roland Barthes.
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Sylvère Lotringer has criticized Negri and Hardt's use of the concept for its ostensible return to the dialectical dualism in the introduction to Paulo Virno's A Grammar of the Multitude (see external links).
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Structuration Buckingham: Open University Press. Equally, Robert Archer developed and applied analytical dualism in his critical analysis of the impact of New Managerialism on education policy in England in Wales during the 1990s.
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Martinetti's philosophy includes an original interpretation of neo-Kantian idealism, interpreted as transcendent pantheistic dualism. This interpretation is close to that of Afrikan Spir, who was Martinetti's favourite philosopher. Martinetti wrote a long monograph on Spir, which was published after his death in 1990. Martinetti thought that Spir's metaphysics was a pure form of religious vision, fundamentally expressed in the dualism between real being (the absolute transcendent Unity through which divinity is expressed) and the multiple apparent being revealed by experience.
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Although never explicitly referenced in Qumran sectarian literature, Amram's vision reflects prominent themes, such as dualism, which were cornerstone to the Qumran beliefs. Dualism in the Qumran community is defined by the belief in a divine predetermined plan, which offers two ways of existence. On one end of the spectrum lies goodness and light and on the other, darkness and evil. These sides are in continuous combat, but in the end God will determine ultimate victory to the Sons of Light.
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Different approaches toward resolving the mind–body problem Accounting for the existence of mind in a world largely composed of matter is a metaphysical problem which is so large and important as to have become a specialized subject of study in its own right, philosophy of mind. Substance dualism is a classical theory in which mind and body are essentially different, with the mind having some of the attributes traditionally assigned to the soul, and which creates an immediate conceptual puzzle about how the two interact. This form of substance dualism differs from the dualism of some eastern philosophical traditions (like Nyāya), which also posit a soul; for the soul, under their view, is ontologically distinct from the mind. Idealism postulates that material objects do not exist unless perceived and only as perceptions.
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Cartesian mind-body dualism.... Hepworth, Mark, Philipp Grunewald and Geoff Walton. 2014. "Research and practice: A critical reflection on approaches that underpin research into people's information behavior." Journal of Documentation 70 (6): 1039- 1053.
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He is known for his philosophical ideas on dualism drawing on Immanuel Kant, and his avant garde poetry and fiction. Almost none of his work has been translated into English."Mynona". Jewish Virtual Library.
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Their belief system is based in dualism. Their creation story recounts the emergence of people from underwater. They use five directions, beginning in the west. Their ritual numbers are based on multiples of three.
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127–145; 2000, The Mind-Body Problem and Explanatory Dualism, philosophy, vol. 75, pp. 49–71; 2011, Three philosophical problems about consciousness and their possible resolution, Open J. Philosophy, vol. 1, pp. 1–10.
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Thomas Hyde (29 June 1636 – 18 February 1703) was an English orientalist. The first use of the word dualism is attributed to him, in 1700.HYDE, Thomas. Veterum Persarum et Parthorum et Medorum Religionis Historia.
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It can also take the dualism approach which recognizes that two different kinds of objects exist (e.g. souls and bodies) or the position of spiritual monism, which holds that only persons or mental objects exist.
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With the rise of Prussia, the Austrian–Prussian dualism began in Germany. Austria participated, together with Prussia and Russia, in the first and the third of the three Partitions of Poland (in 1772 and 1795).
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Heinrich Bayer von Bayersburg.Austria Admirals Bergland Verlag, 1962, Volume 1, p. 25Lawrence Sondhaus: The Naval Policy of Austria-Hungary, 1867–1918 Navalism, industrial development, and the politics of dualism Purdue University Press, West Lafayette, Ind.
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Thekke Madhom (Malayalam: തെക്കേമഠം) is one of the four ancient South Indian madhoms that propagate Adwaita or Non dualism. It is located at Thrissur City in Kerala. Padmapadacharya was the first President of Thekke Madhom.
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According to Zaza Aleksidze, a triple-church design was an architectural solution to substantial confessional dualism that existed in late antique Kartli and these forms of basilica served to both Chalcedonian and non-Chalcedonian communities.
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One of the main objections to dualistic interactionism is lack of explanation of how the material and immaterial are able to interact. Varieties of dualism according to which an immaterial mind causally affects the material body and vice versa have come under strenuous attack from different quarters, especially in the 20th century. Critics of dualism have often asked how something totally immaterial can affect something totally material—this is the basic problem of causal interaction. First, it is not clear where the interaction would take place.
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However, in karyorelicteans, the macronuclei are unable to divide. Instead, they must be produced by division and differentiation of a micronucleus every time, even during asexual reproduction. Because of their non-dividing somatic macronuclei, the karyorelicteans were thought to represent an intermediate evolutionary stage between the hypothetical ancestor of ciliates that did not have nuclear dualism, and the other more "advanced" ciliates which had both nuclear dualism and macronuclei that could divide by amitosis. The name of the group therefore makes reference to their supposedly "primitive" nuclei.
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Neelkanth used Jnanasudha to propound the religious principles of Prarthana Samaj, and resisted the superstitious beliefs and malpractices of Hindu society. With the exception of Raino Parvat (1914), most of Neelkanth's writings were published in this magazine. Neelkanth's only novel, Bhadrambhadra (1900), was first serialised in Jnanasudha, starting in April 1892 and concluding in June 1900. The debates between Manilal Dwivedi and Neelkanth on the subjects of Dvaita (dualism) and Advaita (non-dualism) philosophy was carried in the pages of Manilal's Sudarshan and in Jnanasudha.
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Secular theology rejects the substance dualism of modern religion, the belief in two forms of reality required by the belief in heaven, hell, and the afterlife. Secular theology can accommodate a belief in God--as many nature religions do--but as residing in this world and not separately from it. Aristotle's conception of God as the Soul of the World was such a secular concept. Historians such as Charles Freeman hold that the AD 325 Council of Nicaea did much to establish dualism in Christian thought.
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In the philosophy of mind, mentalism is the view that the mind and mental states exist as causally efficacious inner states of persons. The view should be distinguished from substance dualism, which is the view that the mind and the body (or brain) are two distinct kinds of things which nevertheless interact with one another. Although this dualistic view of the mind–body connection entails mentalism, mentalism does not entail dualism. Jerry Fodor and Noam Chomsky have been two of mentalism's most ardent recent defenders.
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Denis Diderot formulates in his Pensées philosophiques a Turing-test criterion: "If they find a parrot who could answer to everything, I would claim it to be an intelligent being without hesitation." This does not mean he agrees with this, but that it was already a common argument of materialists at that time. According to dualism, the mind is non-physical (or, at the very least, has non-physical properties)For an example of property dualism, see Qualia. and, therefore, cannot be explained in purely physical terms.
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Zaehner, Zurvan (1955, 1972), pp. 3–5 (dualism of Zoroaster, and development of Zurvan).Zaehner, Dawn and Twilight of Zoroastrianism (1961) at 34, 42–46 (Zoroaster's teaching); 178–183, 246–247 (Zoroastrian sects).Mary Boyce, Zoroastrians.
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Those wishing to use its existence to support dualism have often taken the position that an epistemic gap—particularly if it is a definite limit on our cognitive abilities—necessarily entails a metaphysical gap.Chalmers, D. 1996.
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Vallabha the proponent of "Suddhadvaita" or pure non-dualism, wrote a commentary on the Gita, the "Sattvadipika". According to him, the true Self is the Supreme Brahman. Bhakti is the most important means of attaining liberation.
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Gilbert Ryle argues in the philosophy of mind that mind-body dualism is implausible because it produces an infinite regress of "inner observers" when trying to explain how mental states are able to influence physical states.
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She argues that one of the central tenets of feminist pedagogy has been to subvert the mind- body dualism and allow oneself as a teacher to be whole in the classroom, and as a consequence wholehearted.
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Isfet or Asfet (meaning "injustice", "chaos", or "violence"; as a verb, “to do evil”) is an ancient Egyptian term from Egyptian mythology used in philosophy, which was built on a religious, social and politically affected dualism.
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The "ghost in the machine" is British philosopher Gilbert Ryle's description of René Descartes' mind-body dualism. Ryle introduced the phrase in The Concept of Mind (1949)Ryle, Gilbert. 1949. "Descartes' Myth." In The Concept of Mind.
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Chalmers characterizes his view as "naturalistic dualism": naturalistic because he believes mental states supervenes "naturally" on physical systems (such as brains); dualist because he believes mental states are ontologically distinct from and not reducible to physical systems. He has also characterized his view by more traditional formulations such as property dualism. In support of this, Chalmers is famous for his commitment to the logical (though, importantly, not natural) possibility of philosophical zombies. These zombies, unlike the zombie of popular fiction, are complete physical duplicates of human beings, lacking only qualitative experience.
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Adherents of panpsychism, a kind of property dualism, hold that everything has a mental aspect, but not that everything exists in a mind. Neutral monism postulates that existence consists of a single substance that in itself is neither mental nor physical, but is capable of mental and physical aspects or attributesthus it implies a dual-aspect theory. For the last century, the dominant theories have been science-inspired including materialistic monism, type identity theory, token identity theory, functionalism, reductive physicalism, nonreductive physicalism, eliminative materialism, anomalous monism, property dualism, epiphenomenalism and emergence.
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Compared to the high intensity of in rural- urban migration, most local governments in each province are required meet the escalating demand of services and infrastructure in terms of housing, transportation, and employment. When these demands are growing at a faster rate than the availability of infrastructure, there is a ‘socio-economic dualism’ observable within urban society in Indonesia. Socio-economic dualism portrays modernity and ‘kampung (village)’ society co-existing in urban areas. In Central Java, there are 14.1% or 2092500 people whose incomes are below the poverty line.
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Natsir's idea of national integration is not limited to the state structure but also in other fields, one of which is education. Natsir saw that one of the big problems in the education system at that time was the dualism between religious education and the general education system. Structurally, the systems are respectively under the Ministry of Religion and the Ministry of Education and Culture. Natsir tried to eradicate the dualism, but not with a structural approach such as the merging of two parties, but with an approach from the point of education itself.
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According to Dvaitadvaita (dualism) Brahman and Jiva are different entities; that God, Soul and the Universe are three separate entities with the former governing the latter two. The Jiva (individual soul that lives in the world) is one of the three categories of realities, the other two being Jagat (the Universe or the world) and Brahman (the Universal Soul and the substratum behind the Jagat and the Jivas).The soul can migrate to the heaven and live with God. According to Vishishtadvaita (qualified dualism), God alone exists who is formless.
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Moerman, D.E., 2002. Meaning, Medicine, and the "Placebo Effect," Cambridge: Cambridge University Press. The problems arising over the definition of placebos and their effects may be said to be the heritage of Cartesian dualism, under which mind and matter are understood as two different substances. Furthermore, Cartesian dualism endorses a form of materialism which permits matter to have an effect on matter, or even matter to work on mind (epiphenomenalism, which is the raison d’être of psycho-pharmacology), but does not permit mind to have any effect on matter.
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It does not possess the configuring capacity of a human being. Aquinas believed that rational capacity was a property of the soul alone, not of any bodily organ.Stump,"Non-Cartesian Substance Dualism and Materialism without Reductionism" 512 However, he did believe that the brain had some basic cognitive function.Stump, "Non-Cartesian Substance Dualism and Materialism without Reductionism" 512 Aquinas’ attribution of rational capacity to the soul allowed him to claim that disembodied souls could retain their rational capacity, although he was adamant that such a state was unnatural.
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The second camp is mitigated dualism, which considers Lucifer to be a son of God, and a brother to Christ. To explain this they used the parable of the prodigal son, with Christ as the good soon, and Lucifer as the son that strayed into evilness. The Catholic Church responded to dualism in AD 1215 in the Fourth Lateran Council, saying that God created everything from nothing, and the devil was good when he was created, but he made himself bad by his own free will.Rouner, Leroy (1983).
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As a linguistic philosopher, a significant portion of Ryle's argument is devoted to analyzing what he perceives as philosophical errors based in conceptual use of language. His critique of Cartesian dualism refers to it as a category mistake.Calef, Scott (2005) Dualism and Mind, Internet Encyclopedia of Philosophy, June 9, 2005 (accessed 30 October 2012) Category mistakes, such as the ones Ryle points out, are made by people who do not know how to properly wield the concepts with which they are working. Their puzzles arise from the inability to use certain items in human language.
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The ideas that were developed and assimilated into the classical Samkhya text, the Sāṅkhyakārikā, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita. The earliest mention of dualism is in the Rigveda, a text that was compiled in the second millennium BCE., in various chapters. At a mythical level, dualism is found in the Indra–Vritra myth of chapter 1.32 of the Rigveda. Enumeration, the etymological root of the word Samkhya, is found in numerous chapters of the Rigveda, such as 1.164, 10.90 and 10.129.
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Cowell and Gough, p. xii. In Hindu history, the distinction of the six orthodox schools was current in the Gupta period "golden age" of Hinduism. With the disappearance of Vaisheshika and Mimamsa, it was obsolete by the later Middle Ages, when the various sub-schools of Vedanta (Dvaita "dualism", Advaita Vedanta "non-dualism" and others) began to rise to prominence as the main divisions of religious philosophy. Nyaya survived into the 17th century as Navya Nyaya "Neo-Nyaya", while Samkhya gradually lost its status as an independent school, its tenets absorbed into Yoga and Vedanta.
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The novel also repeatedly refers to a Manichaean dualism in the nature of the First Cause, the closest equivalent to a Judeo-Christian God in the novel, though this dualism is seen as tied in with all of existence and is seen most strongly in the character of Owen Evans. These traits are found perhaps more strongly in A Glastonbury Romance than any of Powys' other novels, though his works were usually imbued with the author's own Celtic-based mystic beliefs described in detail in his personal letters and Autobiography.
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It is the 40th chapter of Yajurveda. The name of the text derives from its incipit, ', "enveloped by the Lord",Ralph T. H. Griffith, The Texts of the White Yajurveda, pages 304-308 or "hidden in the Lord (Self)".Max Muller, The Upanishads, The Sacred Books of the East, Part 1, Oxford University Press, Reprinted by Routledge in 2013, , Vol. 1, pages 311-319 The text discusses the Atman (Soul, Self) theory of Hinduism, and is referenced by both Dvaita (dualism) and Advaita (non-dualism) sub-schools of Vedanta.
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Sufism developed another perspective of Iblis' refusal by regarding Muhammed and Iblis as the two true monotheists. Therefore, some Sufis hold, Iblis refused to bow to Adam because he was devoted to God alone and refused to bow to anyone else. By weakening the evil in the Satanic figure, dualism is also degraded, that corresponds with the Sufi cosmology of unity of existence rejecting dualistic tendencies. The belief in dualism or that evil is caused by something else than God, even if only by one's own will, is regarded as shirk by some Sufis.
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The Five Ranks (; ) is a poem consisting of five stanzas describing the stages of realization in the practice of Zen Buddhism. It expresses the interplay of absolute and relative truth and the fundamental non-dualism of Buddhist teaching.
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He composed many of his own monumental works relating to Gita, Lord Krishna, Chhandogya Upanishad etc., besides books on philosophy of Pure Non-dualism (Shuddhadvaita) during this period.‘Brahmasambandh athva Pushtimargiya Diksha’, Sanatan Bhaktimargiya Sahitya Sewa Sadan, Mathura, 1932.
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The Austro-Prussian dualism that dominated the next century's unification movement rumbled ominously in the War of the Bavarian Succession.Christopher M. Clark. Iron Kingdom: the rise and downfall of Prussia, 1600–1947. Cambridge, MA: Belknap Press of Harvard Univ.
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Von Der Mehden, 1995. Geertz's category of santri is considered referring to modernist Islam.Geertz, 1960. Greg Barton of Monash University states that since the 1950s and 1960s, Indonesian society could be reasonably described based on the traditionalist-modernist dualism.
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The Advaita Vedānta ideas, particularly of 8th century Adi Shankara, were challenged by theistic Vedānta philosophies that emerged centuries later, such as the 11th-century Vishishtadvaita (qualified nondualism) of Ramanuja, and the 14th-century Dvaita (theistic dualism) of Madhvacharya.
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There is often a dualism within a religion that exalts women on the one hand, while demanding more rigorous displays of devotion on the other. This leads some feminists to see religion as the last barrier for female emancipation.
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If matter and energy are seen as necessary to explain the physical world, but incapable of explaining mind, dualism results. Emergence, holism and process philosophy seek to ameliorate the perceived shortcomings of traditional (especially mechanistic) materialism without abandoning materialism entirely.
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The premises and foundations of Dvaita Vedanta, also known as Dvaitavada and Tattvavada, are credited to Madhvacharya. His philosophy championed unqualified dualism. Madhva's work is classically placed in contrast with monist ideas of Shankara's Advaita Vedanta and Ramanuja's Vishishtadvaita Vedanta.
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While schematic differences and neutral monism are quite stark, contemporary conceptions of the theories overlap in certain key areas. For instance, Chalmers (1996) maintains that the difference between neutral monism and his preferred property dualism can, at times, be mostly semantic.
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This problematic dualism dominated until 1798, i.e. until the end of the old confederation, the political structure of the Canton Zug. The unifying element of this miniature confederation was, among others, the rural municipalities and the forty-member city council.
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The Elusive Self by Hywel D. Lewis; Selfless Persons by Steven Collins. Philosophy and Phenomenological Research. Vol. 45, No. 3. pp. 461–465. The philosopher Gareth Matthews gave the book a negative review claiming Lewis had offered no evidence for dualism.
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101 Nature and role of philosophy 11 Metaphysics 111 General metaphysics. Ontology 122/129 Special Metaphysics 13 Philosophy of mind and spirit. Metaphysics of spiritual life 14 Philosophical systems and points of view 141 Kinds of viewpoint. Including: Monism. Dualism. Pluralism.
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The 1912 Catholic Encyclopedia describes that, in the Catholic Church, "the dualistic hypothesis of an eternal world existing side by side with God was of course rejected" by the thirteenth century, but mind–body dualism was not. The problem of evil is difficult to reconcile with absolute monism, and has prompted some Christian sects to veer towards dualism. Gnostic forms of Christianity were more dualistic, and some Gnostic traditions posited that the Devil was separate from God as an independent deity. The Christian dualists of the Byzantine Empire, the Paulicians, were seen as Manichean heretics by Byzantine theologians.
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Some have claimed that while the mental and the physical are quite different things, they can nonetheless causally interact with one another, a view going back to Descartes [, especially meditations II & VI]. This view is known as interactionist dualism. The major problem that interactionist dualism faces is that of explicating a satisfactory notion of causation according to which non- spatial events, such as mental events, can causally interact with physical events. According to the current mainstream scientific world-view, the physical realm is causally closed, in that causal relationships only hold among physical events in the physical realm.
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It is non-dualism of the qualified whole, in which Brahman alone exists, but is characterized by multiplicity. It can be described as qualified monism or qualified non-dualism or attributive monism. It is a school of Vedanta philosophy which believes in all diversity subsuming to an underlying unity. Ramanuja, the 11–12th century philosopher and the main proponent of Vishishtadvaita philosophy contends that the Prasthanatrayi ("The three courses"), namely the Upanishads, the Bhagavad Gita, and the Brahma Sutras are to be interpreted in a way that shows this unity in diversity, for any other way would violate their consistency.
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They addressed the problem of evil by stating that the good God's power to do good was limited by the evil God's works and vice versa. However, those beliefs were far from unanimous. Some Cathar communities believed in a mitigated dualism similar to their Bogomil predecessors, stating that the evil god, Satan, had previously been the true God's servant before rebelling against him. Others, likely a majority over time given the influence reflected on the Book of the Two Principles, believed in an absolute dualism, where the two gods were twin entities of the same power and importance.
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The philosophical premises of Yajnavalkya and Patanjali are different, according to Richard Rosen. Patanjali accepts the dualism premise, and defines yoga as cessation of mental activity associated with sensory interaction with nature, leading to Kaivalya (aloneness) of the self and a state of self-awareness.Richard Rosen (2001), Review of Yogayajnavalkya Samhita by TKV Desikachar, , Issue March/April, page 149 Yajnavalkya accepts the Advaita Vedanta premise of non-dualism, "essential oneness of self and nature", and defines yoga as path to intense interconnectedness between Jiva and Paramatman, where the union of self and supreme self is realized.
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The upshot is that there is a "dualism of practical reason." Sidgwick does not use the terms act utilitarian or rule utilitarian, these being terms that would come into currency only after his death; nevertheless, J.J.C. Smart labels him an act utilitarian.
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At high latitudes, captive burbot, sculpin and brown bullhead are nocturnal in summer but become diurnal under the short photoperiod of the Arctic winter.Eriksson, L.-O. (1978) Nocturnalism versus diurnalism: dualism within fish individuals. Pp. 69-89 In: Rhythmic Activity of Fishes (J.
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302 but agrees with Zaehner that Judaism elaborated its mythology of linear time with eschatological elements that originated in Zoroastrianism. According to Eliade, these elements include ethical dualism, the myth of a savior, and "an optimistic eschatology, proclaiming the final triumph of Good".
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Conversely, the American historian of the Balkans, Prof. John Fine, does not believe in the dualism of the Bosnian Church at all.Fine, John. The Bosnian Church: Its Place in State and Society from the Thirteenth to the Fifteenth Century: A New Interpretation.
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The terms monism and dualism are used to describe two different theories of the relationship between international law and national law. Many states, perhaps most, are partly monist and partly dualist in their actual application of international law in their national systems.
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The pantheon became divided between gods and demons. Under the influence of the Magi, who were members of a priestly Median tribe, the animal kingdom became divided into two classes. There were beneficent animals and noxious creatures. Dualism even permeated the vocabulary.
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New York: Cambridge University Press, 1981, p. 74. In addition to his discussion of innate ideas, Leibniz offers penetrating criticisms of Locke's views on personal identity, free will, mind-body dualism, language, necessary truth, and Locke's attempted proof of the existence of God.
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This experience echoed the memory of mutual accomplishment in the Napoleonic Wars, particularly in the War of Liberation of 1813–14. By establishing a Germany without Austria, the political and administrative unification in 1871 at least temporarily solved the problem of dualism.
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Informing this state of uncleanliness are both his "hostile" and "wicked design" (4Q286:3,4). Through this design, Belial poisons the thoughts of those who are not necessarily sinners. Thus a dualism is born from those inclined to be wicked and those who aren't.
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Ramanuja (c. 1037–1137) was the foremost proponent of the philosophy of Viśiṣṭādvaita or qualified non-dualism. Viśiṣṭādvaita advocated the concept of a Supreme Being with essential qualities or attributes. Viśiṣṭādvaitins argued against the Advaitin conception of Brahman as an impersonal empty oneness.
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In this sense, early Buddhism and Theravāda Abhidhamma, avoids both idealism or materialism, as well as any kind of dualism that sees mind and body as totally separate. Instead, it posits that mind and body are mutually dependent phenomena.Karunadasa (2010), p. 69.
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Lueger expressed some scepticism about German nationalism, but as with his antisemitism was quick to exploit the sentiments for his own political purposes. He opposed Austro- Hungarian dualism in favour of federalism and the equality of all the nations making up the empire.
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It is important to note that Pirsig is not proposing a duality: quality is one, "every last bit of it", yet manifests itself differently. Rather than dualism, this manifestation of quality in terms of Dynamic and static aspects represents a dialectical monism.
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115 in Reasoning and the Logic of Things, Ketner, ed., 1992, from Peirce's 1898 lectures. His synechism holds that the essential feature in philosophic speculation is continuity. It denies that all is merely ideas, likewise that all is merely matter, and mind–matter dualism.
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In traditions such as classical Hinduism (Samkhya, Yoga, Vaisheshika and the later Vedanta schools, which accepted the theory of Gunas), Zen Buddhism or Islamic Sufism, a key to enlightenment is "transcending" this sort of dualistic thinking, without merely substituting dualism with monism or pluralism.
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Their religious belief and practices (1979), dualism: pp. 19–21, cf. 9-10; Zurvan heresy: pp. 67–70, 112–113, 118–123.Alessandro Bausani, Persia religiosa (Milano 1959, Rome 1960), translated as Religion in Iran (New York: Bibliotheca Persica 2000), pp. 42–47, 63 (Zurvan).
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Technological dualism was proposed by Benjamin Higgins. He was the Ritchie Professor of Economics at the University of Melbourne in the late 1940s. His theory explains the causes of unemployment in the underdeveloped economies. Developing countries of today are often characterized by dualistic economies.
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J.A.B. van Buitenen (2008), Ramanuja - Hindu theologian and Philosopher, Encyclopædia Britannica He developed the Visistadvaita ("qualified non-dualism") philosophy. Around 14th century, Ramananda tradition split from it.Tattwananda, Swami (1984), Vaisnava Sects, Saiva Sects, Mother Worship (1st revised ed.), Calcutta: Firma KLM Private Ltd., p.
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Andrew Melnyk argues that overdetermination would require an "intolerable coincidence." While causal closure remains a key obstacle for interactionism, it is not relevant to all forms of dualism; epiphenomenalism and parallelism are unaffected as they do not posit that the mind affects the body.
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In doing so they explain how panpsychism may be a more fundamental theory that rejects both dualism and the materialistic perspective of consciousness. Panpsychism is also implied in Integrated information theory (IIT) which is currently the most respected theory on consciousness and phenomenology by neuroscientists.
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As such, the growth of human knowledge could be said to be a function of the independent evolution of World Three. Many contemporary philosophers, such as Daniel Dennett, have not embraced Popper's Three World conjecture, mostly due to its resemblance to mind–body dualism.
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Free Will and Rational Choice, by E.J. Lowe 37. Science, Religion, and Infinity, by Graham Oppy 38. God and Abstract Objects, by William Lane Craig 39. Laws of Nature, by Lydia Jaeger Part IX - The Mind 40. Christianity, Neuroscience, and Dualism, by J.P. Moreland 41.
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" Massumi's theories reject representational accounts of thought and perception, as well as any mind/body dualism. The latter is replaced by the integral event of "bodying,"Massumi, What Animals Teach Us about Politics , op. cit., p. 103-104. coinciding with the "movement of thought.
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Oxford University Press. p. 196. He rejected both dualism and materialistic monism for his own philosophy which was described by a reviewer as idealistic monism. He argued for the existence of an impersonal God which he described as a purposive organizing agent.McCrady, Edward. (1956).
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The Dutch colonists maintained a concept of legal dualism. If the case involved Europeans, then Dutch law would take effect. If the case involved aboriginals, aboriginal law would take effect. If the case involved Han, then the customs of the Han people would take effect.
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Developmental genetics and morphological evolution of flowering plants, especially bladderworts (Utricularia): Fuzzy Arberian Morphology complements Classical Morphology. Annals of Botany Vol. 88, p. 1184) Furthermore, he developed a dynamic morphology or process morphology that supersedes the structure/process dualism inherent in almost all biological research.
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Oettingen was a primary advocate of a theory of acoustical relationships known as "harmonic dualism". This concept was later expanded and elaborated on by musicologist Hugo Riemann (1849–1919). Oettingen is also credited for introducing a measurement of musical interval known as the millioctave.
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According to E. S. Drower, the Mandaean Gnosis is characterized by nine features, which appear in various forms in other gnostic sects: # A supreme formless Entity, the expression of which in time and space is creation of spiritual, etheric, and material worlds and beings. Production of these is delegated by It to a creator or creators who originated It. The cosmos is created by Archetypal Man, who produces it in similitude to his own shape. # Dualism: a cosmic Father and Mother, Light and Darkness, Right and Left, syzygy in cosmic and microcosmic form. # As a feature of this dualism, counter-types, a world of ideas.
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Property dualism: the exemplification of two kinds of property by one kind of substance Property dualism describes a category of positions in the philosophy of mind which hold that, although the world is constituted of just one kind of substance—the physical kind—there exist two distinct kinds of properties: physical properties and mental properties. In other words, it is the view that non- physical, mental properties (such as beliefs, desires and emotions) inhere in some physical substances (namely brains). This stands in contrast to physicalism and idealism. Physicalism claims that all properties, include mental properties, ultimately reduce to, or supervene on, physical properties.
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A systematic and complete development of his ideas is not given in any of his works, not even in his "Introduction to Speculative Theology", in which one would most naturally look for it. The starting-point of Günther's speculation is his theory of knowledge. Man is endowed with a twofold faculty of thought, the one a logical or conceptual function, which deals with appearances, and the other ontological, ideal, self-conscious, which penetrates through appearances to being; hence it is inferred that there are in man two essentially different thinking subjects. This "dualism of thought" establishes the dualism of spirit (Geist) and nature in man, who thus exhibits their synthesis.
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If this were not so, I, who am nothing but a thinking > thing, would not feel pain when the body was hurt, but would perceive the > damage purely by the intellect, just as a sailor perceives by sight if > anything in his ship is broken. Descartes's discussion on embodiment raised one of the most perplexing problems of his dualism philosophy: What exactly is the relationship of union between the mind and the body of a person? Therefore, Cartesian dualism set the agenda for philosophical discussion of the mind–body problem for many years after Descartes's death.Stanford Encyclopaedia of Philosophy (online): Descartes and the Pineal Gland.
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In appraising the experienced world, Samkhya understood it as composed mostly of prakrti (nature, unconscious matter), but also of purusa (the human soul aware). Its dualism puts in contrast the objective seen (prakriti) and the subjective seer (purusa). Long ago Yoga adherents adopted doctrines of Samkhya.
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In poetry, short stories, novels and non- fiction, authors use a variety of techniques to appeal to our aesthetic values. Depending on the type of writing an author may employ rhythm, illustrations, structure, time shifting, juxtaposition, dualism, imagery, fantasy, suspense, analysis, humor/cynicism, and thinking aloud.
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After the chaotic league dualism, a year later, Riko did not get a League 1 team. He finally joined and played for Liga 2 club PS Bangka. This is where Riko showed his abilities in the field. In the 18 games he played, Riko scored 7 goals.
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In Christian heresiology, there have been historical claims that certain Christian sects worshipped the devil. This was especially an issue in the reaction of the early Church to Gnosticism and its dualism, where the creator deity is understood as a demiurge inferior to the actual, transcendent God.
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Upadhyaya was of the opinion that Integral Humanism followed the tradition of advaita developed by Adi Sankara. Non-dualism represented the unifying principle of every object in the universe, and of which humankind was a part. This, claimed Upadhyaya, was the essence and contribution of Indian culture.
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His findings are based upon neoclassical theory which has limited applicability in the western world. # Does Not Provide Solution To The Problem Of Unemployment: Boeke’s dualism centers more on sociocultural aspects rather on economic. He only says that government is not in a position to remove unemployment.
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Proposed solutions can be divided broadly into two categories: dualist solutions that maintain Descartes' rigid distinction between the realm of consciousness and the realm of matter but give different answers for how the two realms relate to each other; and monist solutions that maintain that there is really only one realm of being, of which consciousness and matter are both aspects. Each of these categories itself contains numerous variants. The two main types of dualism are substance dualism (which holds that the mind is formed of a distinct type of substance not governed by the laws of physics) and property dualism (which holds that the laws of physics are universally valid but cannot be used to explain the mind). The three main types of monism are physicalism (which holds that the mind consists of matter organized in a particular way), idealism (which holds that only thought or experience truly exists, and matter is merely an illusion), and neutral monism (which holds that both mind and matter are aspects of a distinct essence that is itself identical to neither of them).
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Shaivism has many different sub-traditions with regional variations and differences in philosophy.For an overview of the Shaiva Traditions, see Flood, Gavin, "The Śaiva Traditions", in: Flood (2003), pp. 200–228. Shaivism has a vast literature with different philosophical schools ranging from nondualism, dualism, and mixed schools.Tattwananda, p. 54.
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Historical inquiries into the underlying mechanisms of sensation and perception have led early researchers to subscribe to various philosophical interpretations of perception and the mind, including panpsychism, dualism, and materialism. The majority of modern scientists who study sensation and perception take on a materialistic view of the mind.
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Cartesian Reflections is a 2008 book by the philosopher John Cottingham. The work consists of several essays that deal with diverse topics, such as René Descartes's views of animals, his position on the dualism of mind and body and the relation between his thoughts and those of Baruch Spinoza.
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In 2013, Nishikawa teamed up with Nana Mizuki in a collaboration called T.M.Revolution X Nana Mizuki, and they released two singles, Preserved Roses and 革命デュアリズム (Kakumei Dyuarizumu, lit. Revolution Dualism), both recorded as the opening theme songs of Valvrave the Liberator, 1st and 2nd Season respectively.
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Simon Simonse (2017): Kings of Disaster: Dualism, Centralism and the Scapegoat King in Southeastern Sudan, page 502. Fountain Publishers; 556 pages. Google Maps: "Jebel Lado". View of the CEDASS farm project with the Koda River, South Sudan and Mount Lado in the background. (Archived) Accessed on 2019-06-04.
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She considered Émile Zola, Henrik Ibsen, and Leo Tolstoy to be her role models. Her works often have strong female characters who become merciless avengers when wrongs are done to them. In her epic works, she explored the dualism between the sensible and the emotional side of people.
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Moreover, he does not mention the situation of under-employment. Therefore, his theory is full of shortcomings. Higgins argues that the main issue in dualistic economies is to provide employment opportunities and Boeke's theory fails to do it and has developed the theory of Technological dualism as a response.
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Faravahar (or Ferohar), one of the primary symbols of Zoroastrianism, believed to be the depiction of a Fravashi (guardian spirit) Zoroastrianism combines cosmogonic dualism and eschatological monotheism which makes it unique among the religions of the world. Zoroastrianism proclaims an evolution through time from dualism to monotheism. Zoroastrianism is a monotheistic religion, although Zoroastrianism is often regardedCatholic Encyclopedia - Eschatology "The radical defect of the Persian religion was its dualistic conception of deity." as dualistic, duotheistic or bitheistic, for its belief in the hypostatis of the ultimately good Ahura Mazda (creative spirit) and the ultimately evil Angra Mainyu (destructive spirit). Zoroastrianism was once one of the largest religions on Earth, as the official religion of the Persian Empire.
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In this way, Hegel defended the truth in Kantian dualism against reductive or eliminative programs like materialism and empiricism. Like Plato, with his dualism of soul versus bodily appetites, Kant pursued the mind's ability to question its felt inclinations or appetites and to come up with a standard of "duty" (or, in Plato's case, "good") which transcends bodily restrictiveness. Hegel preserved this essential Platonic and Kantian concern in the form of infinity going beyond the finite (a process that Hegel in fact related to "freedom" and the "ought"),See Science of Logic, trans. Miller [Atlantic Highlands, NJ: Humanities, 1989] the universal going beyond the particular (in the Concept) and Spirit going beyond Nature.
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René Descartes, David Chalmers) that subjective conscious experience constitutes a separate effect that demands another cause that is either outside the physical world (dualism) or due to an as yet unknown physical phenomenon (see for instance quantum mind, indirect realism). Proponents of dualism claim that the mind is substantially and qualitatively different from the brain and that the existence of something metaphysically extra-physical is required to "fill the gap". Similarly, some argue that there are further facts—facts that do not follow logically from the physical facts of the world—about conscious experience. For example, they argue that what it is like to experience seeing red does not follow logically from the physical facts of the world.
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According to some, Bhagavad Gita is written by Lord Ganesha which was told to him by Vyasa. Vedanta commentators read varying relations between Self and Brahman in the text: Advaita Vedanta sees the non-dualism of Atman (soul) and Brahman (universal soul) as its essence, whereas Bhedabheda and Vishishtadvaita see Atman and Brahman as both different and non-different, while Dvaita Vedanta sees dualism of Atman (soul) and Brahman as its essence. The setting of the Gita in a battlefield has been interpreted as an allegory for the ethical and moral struggles of the human life. The Bhagavad Gita presents a synthesis of Hindu ideas about dharma, theistic bhakti, and the yogic ideals of moksha.
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Although one might suppose that mental states and neurological states are different in kind, that does not rule out the possibility that mental states are correlated with neurological states. In one such construction, anomalous monism, mental events supervene on physical events, describing the emergence of mental properties correlated with physical properties – implying causal reducibility. Non-reductive physicalism is therefore often categorised as property dualism rather than monism, yet other types of property dualism do not adhere to the causal reducibility of mental states (see epiphenomenalism). Incompatibilism requires a distinction between the mental and the physical, being a commentary on the incompatibility of (determined) physical reality and one's presumably distinct experience of will.
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Panpsychism is the view that all matter has a mental aspect, or, alternatively, all objects have a unified center of experience or point of view. Superficially, it seems to be a form of property dualism, since it regards everything as having both mental and physical properties. However, some panpsychists say that mechanical behaviour is derived from the primitive mentality of atoms and molecules -- as are sophisticated mentality and organic behaviour, the difference being attributed to the presence or absence of complex structure in a compound object. So long as the reduction of non-mental properties to mental ones is in place, panpsychism is not strictly a form of property dualism; otherwise it is.
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Part 1 reviews the strengths and weaknesses of all currently dominant theories of consciousness, in a form suitable for undergraduates, postgraduates and researchers, focusing mainly on dualism, physicalism, functionalism and consciousness in machines. Part 2 gives a new analysis of consciousness, grounded in its everyday phenomenology, which challenges presuppositions that form the basis of the dualism versus reductionist debate. It also examines the consequences for realism versus idealism, subjectivity, intersubjectivity and objectivity, and the relation of consciousness to brain processing. Part 3 gives a new synthesis, with a novel approach to understanding what consciousness is, and a novel approach to what consciousness does that pays particular attention to the paradoxes surrounding the causal interactions of consciousness with the brain.
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For a long time, botanists have asserted the dualism of tea origin from their observations that there exist distinct differences in the morphological characteristics between Assamese varieties and Chinese varieties. Hashimoto and Shimura report that the differences in the morphological characteristics in tea plants are not necessarily the evidence of the dualism hypothesis from the researches using the statistical cluster analysis method. In recent investigations, it has also been made clear that both varieties have the same chromosome number (2n=30) and can be easily hybridized with each other. In addition, various types of intermediate hybrids or spontaneous polyploids of tea plants have been found in a wide area extending over the regions mentioned above.
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The mind–body problem has reemerged in social psychology and related fields, with the interest in mind–body interaction and the rejection of Cartesian mind–body dualism in the identity thesis, a modern form of monism. Monism is also still relevant to the philosophy of mind, where various positions are defended.
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It highlights Plensa's themes of dualism, light, and water, extending the use of video technology from his prior works.Gilfoyle, p. 288. The fountain promotes physical interaction between the public and the water in an artistic setting. Both the fountain and Millennium Park are highly accessible because of their universal design.
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His emphatic answer to this was a Kantian dualism reconciling the physical and spiritual-rational nature in man, in a synthesis seen in 'beautiful souls' (Schöne Seelen) in which duty and nature harmonised. It thus paved the way for Schiller's philosophical and aesthetic masterwork On the Aesthetic Education of Man.
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This crown as well as the legend suggest that this style of coat of arms was used during the Reform Era of the Austro-Hungarian dualism. The shields are blue and red, thus, the flag of Nemesbőd is blue and red. Gold may also be included and substituted by yellow.
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The first single from the album "Reaching Home" was released alongside a music video. In September 2011, Textures embarked on the Frak The Gods Tour, along with Periphery, The Contortionist and The Human Abstract in support of their album Dualism. This was Textures' first tour of the United States and Canada.
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Chan thought this setting "...seemed to be a natural consequence of the speeches [...] these words [...] tend to form the pentatonic scales." Likewise, melodies sung by the white characters are sometimes built on Irish folk and work songs, allowing for the emphasis of Taoist dualism, whose influence stems from Chinese culture.
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Hayek, 63 This fusion was believed essential not only to social life but to thought, science and to reason itself. Without that dualism, there would have been no historical freedom.Hayek, 69 It was not a coincidence that Hayek was the one who first led Meyer to arrive at his mature philosophy.
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These areas were originally part of the Republic of South Africa during Apartheid. The district’s agricultural industry is identified as dualism since it is divided into the first economy of commercial agriculture and the second economy of subsistence farming. In spite of its significant agricultural outputs, the municipalities are importers of processed food.
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Second, mental operations contribute to the relationship between an organism's needs and the environment in which is lives. Its mental functions aid in the survival of the organism in unfamiliar situations. Lastly, functionalism does not abide by the rules of dualism because it is the study of how mental functions relate to behavior.
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Some state that the mental and the physical are the very same property which cause any event(s). This view is known as substance monism. An opposing view is substance dualism, which claims that the mental and physical are fundamentally different and can exist independently. A third approach is Donald Davidson's anomalous monism.
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Two factors of production (labour and capital) and two goods is the assumption taken to show the technological dualism in the two sectors. Capital against Labor graph depicting the industrial production function. The production function in the industrial sector is shown. The horizontal axis depicts Labour and the vertical axis is Capital.
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Soul dualism or multiple souls is a range of beliefs that a person has two or more kinds of souls. In many cases, one of the souls is associated with body functions ("body soul") and the other one can leave the body ("free soul" or "wandering soul").Hoppál (1975) p. 225Hoppál (1994) p.
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Infobase Publishing, May 12, 2010. p. 21. With the translation of Hebrew texts into Greek, under influence of Zorastrian dualism, shedim were translated into daimonia with implicit negativity. Otherwise, later in Judeo-Islamic culture, shedim became the Hebrew word for Jinn with a morally ambivalent attitude.Jan Dirk Blom, Iris E. C. Sommer.
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Vyasa narrating the Mahabharata to Ganesha, his scribe, Angkor Wat There are various anecdotes which explain how Ganesha broke off one of his tusks. Devotees sometimes say that his single tusk indicates his ability to overcome all forms of dualism. In India, an elephant with one tusk is sometimes called a "Ganesh".
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Kings of Disaster: Dualism, Centralism and the Scapegoat King in Southeastern Sudan. Brill. Lw A famous rain making monarch is the Rain Queen of Balobedu, South Africa. Tribal rain dances are done to ensure rain comes. Notable peoples known to have done rain dances are tribes on the Sahara Desert and Ethiopia.
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This worldview does not necessarily fall under property dualism, and therefore does not necessarily make him a "property dualist". He has acknowledged that "to many people" his views and those of property dualists look a lot alike. But he thinks the comparison is misleading.Searle, John (1983) "Why I Am Not a Property Dualist", .
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From the perspective of God's self- knowledge, the emanations remain completely united and nullified to their source. This answers early Rabbinic criticism of dualism in Kabbalah. The term in Kabbalah and Hasidic philosophy for this nullification is Bittul. In daily spiritual life (Dveikus) it inspires the mystical humility of nullification of the ego.
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Sexual polarity is a concept of dualism between masculine and feminine. More generally, the term may be used to denote mutual opposition between sexual ideologies. Metaphorical symbolism of sexual polarity is deeply intertwined in cultural understandings of nature. Conceptions of male and female poles are developed through history in relation to each other.
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The Panchavati and the hut where Ramakrishna performed his advaitic sadhana. The mud hut has been replaced by a brick one. In 1865, Ramakrishna was initiated into sannyasa by Totapuri, an itinerant Naga Sannyasi (monk) of Mahanirvani Akhara who trained Ramakrishna in Advaita Vedanta, the Hindu philosophy which emphasises non- dualism., p.
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In 2015, PSMS ending their dualism and start their campaign by winning Kemerdekaan Cup and also participate in the Indonesia Soccer Championship B. In 2017, PSMS placed 2nd in Liga 2 and get promoted to Liga 1 2018 season, but they relegated again in just 1 season after finished at the 18th place.
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The Pagan Religions of the Ancient British Isles: Their Nature and Legacy. Oxford, UK and Cambridge, USA: Blackwell. pp. 175–176. Examining these Irish myths, Barry Cunliffe stated that he believed they displayed "a dualism between the male tribal god and the female deity of the land"Cunliffe, Barry (1997). The Ancient Celts.
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The plane of immanence is metaphysically consistent with Spinoza’s single substance (God or Nature) in the sense that immanence is not immanent to substance but rather that immanence is substance, that is, immanent to itself. Pure immanence therefore will have consequences not only for the validity of a philosophical reliance on transcendence, but simultaneously for dualism and idealism. Mind may no longer be conceived as a self-contained field, substantially differentiated from body (dualism), nor as the primary condition of unilateral subjective mediation of external objects or events (idealism). Thus all real distinctions (mind and body, God and matter, interiority and exteriority, etc.) are collapsed or flattened into an even consistency or plane, namely immanence itself, that is, immanence without opposition.
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Christianity also presents some kind of relation to the concept of ethical dualism, as it built on some Zoroastrianized Jewish concepts. For example, the Prologue to the Gospel of John contains many elements of ethical dualism, such as the light/darkness metaphor: Also, the figure of Satan is considered by some scholars to be quite similar to the Zoroastrian Ahriman, representing the "Adversary", the evil spirit who chose to do evil and who corrupts people and the physical world. However, unlike Zoroastrianism, Christian theology does not consider Satan, the Devil, to be original or ultimate like Ahriman, he is instead a deteriorated creature who corrupts people into committing evil, in line with the Christian rejection of any second eternal being coexistent with God.
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In contrast to Occidental philosophy, the Sufi idea of seeing "Many as One" and considering the creation in their essence as the Absolute, leads to the idea of the dissolution of any dualism between the ego substance and the "external" substantial objects. The rebellion against God, mentioned in the Quran, takes place on the level of the psyche, that must be trained and disciplined for its union with the spirit that is pure. Since psyche drives the body, flesh is not the obstacle to human, but an unawareness that allowed the impulsive forces to cause rebellion against God on the level of the psyche. Yet, it is not a dualism between body, psyche and spirit, since the spirit embraces both psyche and corporeal aspects of human.
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Zombie arguments often support lines of reasoning that aim to show that zombies are metaphysically possible in order to support some form of dualism – in this case the view that the world includes two kinds of substance (or perhaps two kinds of property): the mental and the physical. In contrast to dualism, in physicalism, material facts determine all other facts. Since any fact other than that of consciousness may be held to be the same for a p-zombie and for a normal conscious human, it follows that physicalism must hold that p-zombies are either not possible or are the same as normal humans. The zombie argument is a version of general modal arguments against physicalism such as that of Saul KripkeKripke, Saul.
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Although it does not entail substance dualism, according to Green, epiphenomenalism implies a one-way form of interactionism that is just as hard to conceive of as the two-way form embodied in substance dualism. Green suggests the assumption that it is less of a problem may arise from the unexamined belief that physical events have some sort of primacy over mental ones. A number of scientists and philosophers, including William James, Karl Popper, John C. Eccles and Donald Symons, dismiss epiphenomenalism from an evolutionary perspective. They point out that the view that mind is an epiphenomenon of brain activity is not consistent with evolutionary theory, because if mind were functionless, it would have disappeared long ago, as it would not have been favoured by evolution.
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Beatific Vision; contra: Concordant Discord (1970), p.333. Mystical union between the mystic and the Deity in a sense confounds the distinction between dualistic and monistic mysticism. For if the two are identical already, there is no potential for the act of union. Yet the act of divine union also negates a continuous dualism.
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He is known as Akua, (god) of war, politics, farming and fishing. He is also known as the husband of the goddess Hina. HinaBeckwith (1970): p.12 Some have taken this to suggest a complementary dualism, as the word kū in the Hawaiian language means "to stand" while one meaning of hina is "to fall".
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"Modern Physics and the Energy Conservation Objection to Mind-Body Dualism." The American Philosophical Quarterly 45(1):31–42. that energy conservation objections misunderstand the role of energy conservation in physics. Well understood scenarios in general relativity violate energy conservation and quantum mechanics provides precedent for causal interactions, or correlation without energy or momentum exchange.
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These include Ramanuja, Madhva, Vallabha and Nimbarka.Richard Kieckhefer and George Bond (1990), Sainthood: Its Manifestations in World Religions, University of California Press, , pages 116-122Axel Michaels (2003), Hinduism: Past and Present, Princeton University Press, , pages 62-65 These writers championed a spectrum of philosophical positions ranging from theistic dualism, qualified nondualism and absolute monism.
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Adolf Harnack, Lehrbuch d. Dogmengesch, III, 3rd. ed., 327, Seeberg, Realencyklopädie f. Prot. Theol. 5. v. "Scholastik" and others argued against underrating the value of scholastic doctrine. Other ‘modern’ forms of thought, including Ontologism, Traditionalism, the dualism of Anton Günther, and the thought of Descartes, were also seen as flawed in comparison to Thomism.
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For Bachelard the scientific object should be constructed and therefore, different from the positivist sciences, information is in continuous construction. Empiricism and rationalism are not regarded as dualism or opposition but complementary, therefore studies of a priori and a posteriori or in other words reason and are dialectic and are part of scientific research.
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However, when acting as a member of a group, man appears overwhelmed by moral inability, since the group lacks the organs of sensitivity of the individual. Hence, in Niebuhr's view, ethical dualism should be employed to point out the impossibility of reconciling such conflict between individual and societal ethics under one single ethical program.
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The body is matter that is "configured", i.e. structured, while the soul is a "configured configurer". In other words, the soul is itself a configured thing, but it also configures the body.Stump, "Non-Cartesian Substance Dualism and Materialism without Reductionism" 514 A dead body is merely matter that was once configured by the soul.
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Spinoza argued that God exists and is abstract and impersonal. His view of God is what Charles Hartshorne describes as Classical Pantheism.Charles Hartshorne and William Reese, "Philosophers Speak of God," Humanity Books, 1953 ch. 4 Spinoza has also been described as an "Epicurean materialist," specifically in reference to his opposition to Cartesian mind-body dualism.
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The puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the prakṛti is the enjoyed (bhogya). Samkhya believes that the puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. It is a pluralistic spiritualism, atheistic realism and uncompromising dualism.
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Austrian-Prussian dualism lay firmly rooted in old Imperial politics. Those balance of power manoeuvers were epitomized by the War of the Bavarian Succession, or "Potato War" among common folk. Even after the end of the Holy Roman Empire, this competition influenced the growth and development of nationalist movements in the 19th century.Jean Berenger.
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These ideas include a dualism between good and evil, belief in a future savior and resurrection, and "an optimistic eschatology, proclaiming the final triumph of Good".Eliade, A History of Religious Ideas, vol. 1, p. 302 The concept of Amesha Spentas and Daevas probably gave rise to the Christian understanding of angels and demons.
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These were pratyakṣa (perception), anumāṇa (inference) and sabda (Āptavacana, word/testimony of reliable sources).Eliott Deutsche (2000), in Philosophy of Religion : Indian Philosophy Vol 4 (Editor: Roy Perrett), Routledge, , pages 245-248 Samkhya school espouses dualism between consciousness and matter. It regards the universe as consisting of two realities: Puruṣa (consciousness) and prakriti (matter).
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Isfet was thought to be the counterpart of the term Ma'at (meaning “order” or “harmony”). According to ancient Egyptian beliefs, Isfet and Ma'at built a complementary and also paradoxical dualism: one could not exist without its counterpart.Maulana Karenga, Maat, The Moral Ideal in Ancient Egypt: A Study in Classical African Ethics. (New York: Routeledge, 2003).
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Bakshi began his career in 2010 by joining the alt rock band 'The Pulp Society', fronted by Imaad Shah. In 2011, he played at The Great Escape Festival as an opening act for Beardyman and DJ Shadow. Bakshi released his debut EP album Dualism in 2011. He released his second album Natural Disasters in 2014.
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The features of one party are reflected in the other. The beauty and nobility of Tringa are reflected Visitor's Fairy and vice versa. At the end of the fighting, the alien remains captured in Tringa's tomb, taking revenge on his Albanian sister. Natures dualism is described as the two groups, or sides, fighting each other.
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Therefore, learning is seen in terms of an individual's increasingly effective performance across situations rather than in terms of an accumulation of knowledge, since what is known is co-determined by the agent and the context. This perspective rejects mind–body dualism, being conceptually similar to functional contextualism, and B. F. Skinner's behavior analysis.
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Part of its intension is that it has no extension. Intension is analogous to the signified in the Saussurean system, extension to the referent. In philosophical arguments about dualism versus monism, it is noted that thoughts have intensionality and physical objects do not (S. E. Palmer, 1999), but rather have extension in space and time.
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Whether we like it or not, morphological research is influenced by philosophical assumptions such as either/or logic, fuzzy logic, structure/process dualism or its transcendence. And empirical findings may influence the philosophical assumptions. Thus there are interactions between philosophy and empirical findings. These interactions are the subject of what has been referred to as philosophy of plant morphology.
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90, 91 quote).Farhang Mehr, The Zoroastrian Tradition (Element, Rockport 1991), moral dualism (pp. 71–76). Zoroastrian cosmology understood that "finite Time comes into existence out of Infinite Time". During the 12,000 year period of finite Time (Zurvan being both kinds of Time), human history occurs, the fight against Ahriman starts, and the final victory of Ohrmazd is achieved.
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Each of its ten chapters contains Zaehner's descriptive commentaries, illustrated by his translations from historic texts. Chapter IV, "The Necessity of Dualism" is typical, half being the author's narrative and half extracts from a Pahlavi work, here the Shikand Gumani Vazar by Mardan Farrukh.Zaehner (1956), Chapter IV, pp. 52–66. The "main tenants" quote at p. 11.
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This theory is prevalent in less developed countries. According to Prof Higgins this is the cause of unemployment and underemployment in these less developed countries. The traditional rural sector and the modern sector both use different production function and have different resource endowments and this is the reason for technological dualism in these less developed economies.
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There is a difference in availability of labour and capital this forms the fundamental basis of technological dualism. In the modern sector more amount of capital than labour is observed so therefore capital intensive techniques would be used. In the traditional sector more of labour is present than capital. So here labour-intensive techniques will be incorporated.
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He stated that four elements need to be conquered for ultimate salvation: dharma, bhakti (devotion), gnana (knowledge) and vairagya (detachment). Doctrinally, Swaminarayan was close to eleventh century philosopher Ramanuja and was critical of Shankaracharya's concept of advaita, or monistic non-dualism. Swaminarayan's ontology maintained that the supreme being is not formless and that God always has a divine form.
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The first premise, assertion that non-physical mental states exist, implies a dualist view of mind. Therefore, one line of attack is to argue the case for physicalism about the human mind.Melnyk, Andrew (2007). "A Case for Physicalism about the Human Mind" Moreland takes the arguments for the first premise and refers to classic defenses of dualism.
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The correspondence between Jung and White has been published by Lammers and Cunningham (2007). While White was a great admirer of Jung, he was at times very critical of Jung. For example, he criticised Jung's essay "On the Self", and accused Jung of being too bound to a Manichaean dualism. He was also somewhat critical of Jung's Kantianism.
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The theory of interaction between World 1 and World 2 is an alternative theory to Cartesian dualism, which is based on the theory that the universe is composed of two essential substances: res cogitans and res extensa. Popperian cosmology rejects this essentialism, but maintains the common sense view that physical and mental states exist, and they interact.
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A defense of Manichaean dualism and a few lines of prose written in imitation of the Quran have been ascribed to him. Whether authentic or not, and despite his conversion to Islam, these texts contributed to his posthumous reputation as a heretic.Said Amir Arjomand, "`Abd Allah Ibn al-Muqaffa` and the `Abbasid Revolution," Iranian Studies, 27:33 (1994).
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Lynch and McGoldrick, 2009. Thirdly and lastly, 'dualism' biasses journalistic objectivity towards violence: "A decision to tell a story in that [bipolar] way can slip past, unnoticed, without drawing attention to itself because of its close resemblance, in shape and structure, to so much of the story-telling we already take for granted".Lynch & McGoldrick, 2005, p. 210.
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Agent/substance-causal accounts of incompatibilist free will rely upon substance dualism in their description of mind. The agent is assumed power to intervene in the physical world. Agent (substance)-causal accounts have been suggested by both George Berkeley and Thomas Reid. It is required that what the agent causes is not causally determined by prior events.
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The Serpent and the Rope is Raja Rao's second novel. It was first published in 1960 by John Murray. Written in an autobiographical style, the novel deals with the concepts of existence, reality, and fulfillment of one's capabilities. The protagonist Ramaswamy's thought process in the novel is said to be influenced by vedantic philosophy and Adi Shankara's non-dualism.
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In Islamic thought the cosmos includes both the Unseen Universe (, ') and the Observable Universe (, Alam- al-Shahood). Nevertheless, both belong to the created universe. Islamic dualism does not constitute between spirit and matter, but between Creator (God) and creation.John Valk, Halis Albayrak, Mualla Selçuk An Islamic Worldview from Turkey: Religion in a Modern, Secular and Democratic State Springer, 31.10.
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Over against tendencies in the early church to understand christology in terms of the Neo-Platonic dualism of the finite and the infinite and of the concept of Christ as a political king, "Elert advocated turning from the dogma about Christ, and its controversies, to the portraiture of Christ found in the four Gospels."Green, 237.
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The figure of Ramanuja in Upadesa Mudra inside the Ranganathaswamy Temple, Srirangam. It is believed to be his preserved mortal remains. Ramanuja's philosophical foundation was qualified monism, and is called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedānta, the other two are known as Ādi Shankara's Advaita (absolute monism) and Madhvāchārya's Dvaita (dualism).
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Dualistic metaphysics, then, cannot be evidentially supported. But, second, not only can we not know that the objective world is nonmentalistic, we also cannot intelligibly suppose that it could be material. To conceive of a dualism entails attributing material properties to the objective world. However, this presupposes that we could observe that the objective world has material properties.
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There has traditionally been a divide between psychological and biological explanations, reflecting a philosophical dualism in regard to the mind-body problem. There have also been different approaches in trying to classify mental disorders. Abnormal includes three different categories; they are subnormal, supernormal and paranormal. The science of abnormal psychology studies two types of behaviors: adaptive and maladaptive behaviors.
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7 posit a nondualistic (Advaita) position, where both Purusha and Prakrti are only Atman. This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, , page 291 Shankara agrees with this interpretation. Ramanuja doesn't and offers a theistic dualism based interpretation instead.
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Yet there is not here a sharp dualism. In the Hymn, the phrase "the firstborn's emitted chaos" implies that it is derived from a higher being. In only very few instances is chaos an evil power, an active principle. It is not the existence of chaos which contradicts perfection; but rather the mixture of luminous parts with material elements.
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In his diary and letters Lange used the concepts of barbarism (Barbarei (de)) and decline (Niedergang) to draw the picture of "sinking worlds". In his perception the world suffered from the enduring absence of God, while demons were dangerously present. His worldview was influenced by dualism, the contrast between light and darkness, spirit and body, love and sexuality.
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12–13) The soul concepts of several groups are specific examples of soul dualism (showing variability in details in the various cultures). Unlike the majority of shamans the careers of most Eskimo shamans lack the motivation of force: becoming a shaman is usually seen as a result of deliberate consideration, not a necessity forced by the spirits.
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Plato, in his dialogue Timaeus, describes a creation myth involving a being called the demiurge ( "craftsman"). Neoplatonism and Gnosticism continued and developed this concept. In Neoplatonism, the demiurge represents the second cause or dyad, after the monad. In Gnostic dualism, the demiurge is an imperfect spirit and possibly an evil being, transcended by divine Fullness (Pleroma).
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At the same time, due to the return of the Dutch Army to Indonesia, CSV was re-activated by the Dutch officials in several cities, which were largely the same cities as PMKI. PMKI supported Indonesia's independence, while CSV supported the Dutch. This dualism caused both organizations to be rejected in WSCF, and both organizations conflicted frequently.
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According to Zoroastrian dualism, the world is created by two opposing forces. The good deity Ahura Mazda created everything good, but for everything good created Ahriman created an evil counterpart. These results in the existence of seven Archdemons, who in return command a countless numbers of demons. These archdemons stay in exact opposition to the Amesha Spenta.
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Objects experienced are represented within the mind of the observer "Cartesian theater" is a derisive term coined by philosopher and cognitive scientist Daniel Dennett to refer pointedly to a defining aspect of what he calls Cartesian materialism, which he considers to be the often unacknowledged remnants of Cartesian dualism in modern materialist theories of the mind.
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The problem of the Passions treatise is also the problem of Cartesian Dualism. In the first part of his work, Descartes ponders the relationship which exists between the thinking substance and the body. For Descartes, the only link between these two substances is the pineal gland (art. 31), the place where the soul is attached to the body.
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In one interpretation, evil is not real, it is per se not part of God's creation, but comes into existence through man's bad actions. In the other interpretation, evil was created by God since God created everything and to suggest otherwise would be to engage in dualism, and is therefore antithetical to the core Jewish belief in monotheism.
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Princess Elizabeth and Descartes: The union of soul and body and the practice of philosophy. British Journal for the History of Psychology, 7(3), 503-520. Elisabeth is questioning Descartes' idea of dualism and how the soul and the body could interact. Elisabeth rightly questioned how something immaterial (Descartes' idea of the mind) could move something material (the body).
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The Martinique-born French Frantz Fanon and African-American writers Langston Hughes, Maya Angelou, and Ralph Ellison, among others, wrote that negative symbolisms surrounding the word "black" outnumber positive ones. They argued that the good vs. bad dualism associated with white and black unconsciously frame prejudiced colloquialisms. In the 1970s the term black replaced Negro in the United States.
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In addition, McKenna reasons that "all things" is heavily influenced by feminist philosophy and epistemology, schools of thought that try to criticize or re-evaluate the ideas of traditional philosophy and epistemology from within a feminist framework.Gatens (1991). According to McKenna, feminism rejects dualistic ways of thinking, especially "typical male/female dualism".McKenna (2007), p. 133.
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This tradition of Christian dualism, founded by Constantine-Silvanus, argued that the universe was created through evil and separate from a moral God. The Cathars, a Christian sect in southern France, believed that there was a dualism between two gods, one representing good and the other representing evil. Whether or not the Cathari possessed direct historical influence from ancient Gnosticism is a matter of dispute, as the basic conceptions of Gnostic cosmology are to be found in Cathar beliefs (most distinctly in their notion of a lesser creator god), though unlike the second century Gnostics, they did not apparently place any special relevance upon knowledge (gnosis) as an effective salvific force. In any case, the Roman Catholic Church denounced the Cathars as heretics, and sought to crush the movement in the 13th century.
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Zarathustra as depicted in Raphael's The School of Athens beside Raphael who appears as the ancient painter Apelles of Kos. See also: Dualism, Dualism (philosophy of mind) While there are ancient relations between the Indian Vedas and the Iranian Avesta, the two main families of the Indo-Iranian philosophical traditions were characterized by fundamental differences in their implications for the human being's position in society and their view of man's role in the universe. The first charter of human rights by Cyrus the Great as understood in the Cyrus cylinder is often seen as a reflection of the questions and thoughts expressed by Zarathustra and developed in Zoroastrian schools of thought of the Achaemenid Era of Iranian history.Philip G. Kreyenbroek: "Morals and Society in Zoroastrian Philosophy" in "Persian Philosophy".
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Philosophical schools such as Advaita (non-dualism) see the "spirit/soul/self" within each living entity as being fully identical with Brahman. The Advaita school believes that there is one soul that connects and exists in all living beings, regardless of their shapes or forms, and there is no distinction, no superior, no inferior, no separate devotee soul (Atman), no separate god soul (Brahman).Arvind Sharma (2007), Advaita Vedānta: An Introduction, Motilal Banarsidass, , pages 19-40, 53-58, 79-86 The oneness unifies all beings, there is divine in every being, and that all existence is a single reality, state the Advaita Vedanta Hindus. In contrast, devotional sub-schools of Vedanta such as Dvaita (dualism) differentiate between the individual Atma in living beings, and the supreme Atma (Paramatma) as being separate.
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From the imperfect and conflicting data that is available, one positive result can be gathered that the Bogomils were gnostics, adoptionists and dualists. Their dualism was initially moderate (or "monarchian"): according to their teachings, God created and rules the spiritual part of the world, and Satan the material, but Satan is ultimately inferior to God and his side by virtue of being God's son. However, Bogomils were not quite free from the absolute dualism of Manichaeism and Paulicianism, and over time adopted an absolute position too, believing God and Satan as eternal opponents, similar to the one maintained by the posterior Cathars. Their adoptionist teaching apparently came from Paul of Samosata (though at a later period the name of Paul was believed to be that of the Apostle).
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John Searle Searle denies Cartesian dualism, the idea that the mind is a separate kind of substance to the body, as this contradicts our entire understanding of physics, and unlike Descartes, he does not bring God into the problem. Indeed, Searle denies any kind of dualism, the traditional alternative to monism, claiming the distinction is a mistake. He rejects the idea that because the mind is not objectively viewable, it does not fall under the rubric of physics. Searle believes that consciousness "is a real part of the real world and it cannot be eliminated in favor of, or reduced to, something else" John R. Searle: Thinking about the Real World by Dirk Franken, Attila Karakus, and Jan G. Michel whether that something else is a neurological state of the brain or a computer program.
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Trialism in philosophy was introduced by John Cottingham as an alternative interpretation of the mind–body dualism of Descartes. Trialism keeps the two substances of mind and body, but introduces a third substance, sensation, belonging to the union of mind and body. This allows animals, which do not think like humans, to be regarded as having sensations and not as being mere automata.
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Descartes and dualism aim to prove the actual existence of reality as opposed to a phantom existence (as well as the existence of God in Descartes' case), using the realm of ideas merely as a starting point, but solipsism usually finds those further arguments unconvincing. The solipsist instead proposes that their own unconscious is the author of all seemingly "external" events from "reality".
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These practices sometimes include community dancing, singing of Kirtans and Bhajans, with sound and music believed by some to have meditative and spiritual powers. Temple worship and festivals are typically elaborate in Vaishnavism. The Bhagavad Gita and the Ramayana, along with Vishnu-oriented Puranas provide its theistic foundations. Philosophically, their beliefs are rooted in the dualism sub-schools of Vedantic Hinduism.
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In 1983 the Conseil général des Côtes-d'Armor created the Prix Louis-Guilloux "to perpetuate the literary ideals and values of the Breton writer". The prize is granted each year to a work in the French language which is characterised by "the humane qualities of generous thought, refusing all dualism and all sacrifice of individuality in favour of ideological abstractions".
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Property dualism asserts that an ontological distinction lies in the differences between properties of mind and matter, and that consciousness is ontologically irreducible to neurobiology and physics. It asserts that when matter is organized in the appropriate way (i.e., in the way that living human bodies are organized), mental properties emerge. Hence, it is a sub-branch of emergent materialism.
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Whatever I can conceive clearly and distinctly, God can so create. The central claim of what is often called Cartesian dualism, in honor of Descartes, is that the immaterial mind and the material body, while being ontologically distinct substances, causally interact. This is an idea that continues to feature prominently in many non- European philosophies. Mental events cause physical events, and vice versa.
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Philosophers and scientists such as Victor Reppert, William Hasker, and Alvin Plantinga have developed an argument for dualism dubbed the "argument from reason". They credit C.S. Lewis with first bringing the argument to light in his book Miracles; Lewis called the argument "The Cardinal Difficulty of Naturalism", which was the title of chapter three of Miracles.Reppert, Victor. 2003. C.S. Lewis's Dangerous Idea.
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Thomas believes in a different sort of dualism, one guided by Christian scripture. Thomas knows that human beings are essentially physical, but physicality has a spirit capable of returning to God after life. For Thomas, the rewards and punishment of the afterlife are not only spiritual. Because of this, resurrection is an important part of his philosophy on the soul.
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Falk identified this communitas with the woods, with the unconscious, with the dream space. She argued that the lovers experience release into self-knowledge and then return to the renewed Athens. This is "societas", the resolution of the dialectic between the dualism of communitas and structure. Also in 1980, Christian critic R. Chris Hassel, Jr. offered a Christian view of the play.
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To the thirteenth edition of the Joel Feinberg- and Russ Shafer-Landau-edited Reason & Responsibility, Gertler contributed a paper in support of dualism. It explored the fundamentals of the mind-body problem and defended her philosophy against charges of "spookiness". Her argument is founded on the claim that, in feeling pain, we know the essence of the mental state of pain.
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Two major schisms took place in the Advaita Parivāra even in Advaita Prabhu's lifetime. Once Advaita Prabhu preached jñāna (non-dualism) to attract Śrī Caitanya Mahāprabhu's attention, but He declared to his followers that it was just a ruse. Some devotees, however, kept Him to this jñāna vāda, despite of it, and were rejected. This is described in Advaita Prakāśa, chapter 21.
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The > turbid vital energy became creatures; the refined vital energy became > humans. Birrell suggests this abstract Yin-Yang dualism between the two primeval spirits or gods may be the "vestige of a much older mythological paradigm that was then rationalized and diminished", comparable to the Akkadian Enûma Eliš creation myth of Abzu and Tiamat, male fresh water and female salt water.
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They had a three-tiered division of the cosmos into the earth, the atmosphere and the heaven above. Dualism was strongly emphasized and human nature was considered essentially good. The chief ritual of the ancient Iranians was the yazna, in which the deities were praised and the mind-altering drug hauma was consumed. This ritual was performed by a highly trained priestly class.
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Res extensa is one of the two substances described by René Descartes in his Cartesian ontologyPrincipia Philosophiae, 2.001. (often referred to as "radical dualism"), alongside res cogitans. Translated from Latin, "res extensa" means "extended thing" while the latter is described as "a thinking and unextended thing". Descartes often translated res extensa as "corporeal substance" but it is something that only God can create.
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René Descartes argued that only humans are conscious, and not other animals The mind–body problem in philosophy examines the relationship between mind and matter, and in particular the relationship between consciousness and the brain. A variety of approaches have been proposed. Most are either dualist or monist. Dualism maintains a rigid distinction between the realms of mind and matter.
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The absence of an empirically identifiable meeting point between the non-physical mind and its physical extension has proven problematic to dualism and many modern philosophers of mind maintain that the mind is not something separate from the body. These approaches have been particularly influential in the sciences, particularly in the fields of sociobiology, computer science, evolutionary psychology, and the neurosciences.
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Lossky as a metaphysical libertarian taught that all people have uncreated energy (Aristotle) or potential (Plotinus). This being very much inline with the vitalism of his day. Though Lossky did not strictly adhere to vitalism but rather to its predecessor Monadology and its living forces (dynamis) theory. This is to contrast Leibniz's theory of Monadology against Cartesian mind-body dualism.
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Vianu, Vol.II, p.393-394 Macedonski is thus perceived as the author second only to Eminescu, and as his ideal counterpart—a relation Vianu describes as "the internal dualism [confronting] two familiar gods".Vianu, Vol.III, p.353-354 Various critics have compared Eminescu's poetic discourse with that of the Symbolist leader, concluding that the two poets often display very similar attitudes.Anghelescu, p.
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"Islamic Environmentalism: A Matter of Interpretation," in Foltz et al., eds., Islam and Ecology, pp. 255-57 He has also challenged claims by Zoroastrians such as Farhang Mehr that Zoroastrianism is "the world's original environmentalist religion," noting that its cosmic dualism is at odds with contemporary ecological understanding which sees all species as having a vital role to play in ecosystems.
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This then means that medical science has difficulty in entertaining even the possibility that placebo effects are real, exist and may be objectively determinable and finding such reports difficult if not impossible to comprehend and/or accept. Yet such reports which appear to be genuine pose a threat to Cartesian dualism which provides the ontological underpinning for biomedicine especially in its clinical domain.
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Through a combination of Bismarck's diplomacy and political leadership, von Roon's military reorganization, and von Moltke's military strategy, Prussia demonstrated that none of the European signatories of the 1815 peace treaty could guarantee Austria's sphere of influence in Central Europe, thus achieving Prussian hegemony in Germany and ending the dualism debate.Sheehan, pp. 900–904; Wawro, pp. 4–32; Holt, p. 75.
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Jigme Lingpa mentions two kinds of Dzogchen preliminaries, 'khor 'das ru shan dbye ba, "making a gap between samsara and nirvana," and sbyong ba. Ru shan is a series of visualisation and recitation exercises. The name reflects the dualism of the distinctions between mind and insight, ālaya and dharmakāya. Longchenpa places this practice in the "enhancement" (bogs dbyung) section of his concluding phase.
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Smetana and other scholars have questioned the unorthodoxy of the theology used in the poem, with some charging the poem with dualism (i.e., the inherent evil of the flesh). However, Frantzen reassesses this apparent inversion of the soul and body hierarchy, arguing that the poem does, in fact, follow normative Christian beliefs because its focus is not on theology, but penitential practice.
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By Parimal Patil. New York: Columbia University Press, 2009. p. 406. The Hindu view of Advaita Vedanta, as defended by Adi Shankara, is a total non-dualism. Although Advaitins do believe in the usual Hindu gods, their view of ultimate reality is a radically monistic oneness (Brahman without qualities) and anything which appears (like persons and gods) is illusory (maya).
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Naduvil Madhom is one of the ancient South Indian madhoms that propagate Adwaita or Non dualism. It is located at Thrissur in Kerala. The history of the Madhom can be traced to 9th century AD. So the four disciples of Sankara founded four madhoms nearby. Suresvara (Maṇḍana Miśra) founded Naduvil Madhom, Padmapada Thekke Madhom, Hastamalaka Idayil Madhom, and Thodaka Vadakke Madhom.
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In abbreviation: religion is the substance of culture, > culture is the form of religion. Such a consideration definitely prevents > the establishment of a dualism of religion and culture. Every religious act, > not only in organized religion, but also in the most intimate movement of > the soul, is culturally formed.Paul Tillich, Theology of Culture, Robert C. > Kimball (ed), (Oxford University Press, 1959). p.
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Although Muse was primarily written in English, Chinese elements were also included. Yazhou Zhoukan The magazine prided itself on its unique brand of bilingualism, a feature it believed to reflect the linguistic dualism and political complexities of postcolonial Hong Kong. Lam, the magazine's Editorial Director, has likened Muse's use of English and to a jamming session between two musical traditions.
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Creation here means making a piece that will lead the viewer to draw beauty from it for oneself. Shibui beauty in Tea Ceremony is in the artistry of the viewer. Shibusa's sanctuary of silence is non-dualism—the resolution of opposites. Its foundation is intuition coupled with faith and beauty revealing phases of truth and the worship and reverence for life.
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Though he agreed with the soundness and overall purposes of Giddens' most expansive structuration concepts (i.e., against dualism and for the study of structure in concert with agency), John B. Thompson ("a close friend and colleague of Giddens at Cambridge University") wrote one of the most widely cited critiques of structuration theory.Thompson, J.B. (1984). Studies in the theory of ideology.
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This is because, as Norbu states, "any method can prove useful as long as it is practiced in the spirit of Dzogchen."Clemente & Norbu, 1999, p. 103. Also, according to Norbu, even though the meditations of the lower vehicles remain at the dualistic level, "by means of these methods we can gradually attain the state beyond dualism."Clemente & Norbu, 1999, p. 107.
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Based on the dualism of the Cypriot community, the constitution accounted for the bi-communal nature of the state through the regulation and protection of the interests of both communities as distinct ethnic groups. The right for Turks and Greeks to celebrate their respective holidays, the foundation of respective relations with Greece and Turkey on educational, religious, and cultural matters, and the transplantation of ethnic fragmentation into the justice system, serve as examples of the dualism in government being implemented on a social level.Joseph, 23 However, the major instruments used for preserving cross- boundary ethnic bonds extend far further than national symbols. Rather, education, religion, culture, language, history, and military ties were implemented as a means of enhancing the division between the two groups, while at the same time strengthening the bonds with their respective motherlands.
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Thinking about Consciousness by David Papineau, is a book (published in 2002) about consciousness that describes what Papineau calls the 'Intuition of Distinctness'. He does not so much attempt to prove that materialism is right (although he presents his 'Causal argument' for it in the first chapter) as analyse why dualism seems intuitively plausible. He makes various propositions for future research in his book.
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Villain hitters may help their clients curse a general villain: a group of people potentially harmful to the clients. Dualism is mainstream in the traditional Chinese world view, and many different kinds of folk sorcery beliefs derive from this view. The concept of Villain () and Gui Ren (, people who will do something good to the clients) comes as a result of this yin and yang world view.
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The earliest evidence of prose vernacular Greek exists in some documents from southern Italy written in the tenth century. Later prose literature consists of statute books, chronicles and fragments of religious, historical and medical works. The dualism of literary language and vernacular was to persist until well into the 20th century, when the Greek language question was decided in favor of the vernacular in 1976.
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The theism in the tantra texts parallel those found in Vaishnavism and Shaktism. Shaiva Siddhanta is a major subtradition that emphasized dualism during much of its history. Shaivism has had strong nondualistic (advaita) sub-traditions. Its central premise has been that the Atman (soul, self) of every being is identical to Shiva, its various practices and pursuits directed at understanding and being one with the Shiva within.
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Blake's 7 deviates from the good-versus-evil dualism in Star Wars; Star Trek′s 'feel-good' future; and the episodic structure of Doctor Who. Blake's 7 also influenced Hyperdrive and Aeon Flux."Forever Avon" special feature on the Blakes 7 series 4 UK DVD Television playwright Dennis Potter's final work Cold Lazarus was inspired by the show. Blake's 7 remains fairly well regarded.
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It was in this guise that Zoroastrianism became the state religion in Achaemenid Persia. Without fully abandoning dualism, some started to consider Zurvan (Time) as the underlying cause of both the benevolent Ahura Mazda and the evil Angra Mainyu. The picture is complicated by very different schools of Zurvanism, and contesting Zoroastrian sects. Also, Ahura Mazda was later known as Ohrmazd, and Angra Mainyu became Ahriman.
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The opponent thesis of dualism also was broadened, to include pluralism. According to Urmson, as a result of this extended use, the term is "systematically ambiguous". According to Jonathan Schaffer, monism lost popularity due to the emergence of Analytic philosophy in the early twentieth century, which revolted against the neo- Hegelians. Carnap and Ayer, who were strong proponents of positivism, "ridiculed the whole question as incoherent mysticism".
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In 1849 the Conservative Party merged into the Opposition Party. After the defeated revolution and the passive resistance of the 1850-ies the newly revived Opposition party split into several directions. While Deák and Eötvös accepted the Ausgleich and they were the leaders of that on the Hungarian side, Kossuth and his followers opposed it. They wanted complete independence and rejected the Austro-Hungarian dualism.
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Portrait of George Berkeley by John Smybert, 1727 George Berkeley's arguments against materialism in favour of idealism provide the solipsist with a number of arguments not found in Descartes. While Descartes defends ontological dualism, thus accepting the existence of a material world (res extensa) as well as immaterial minds (res cogitans) and God, Berkeley denies the existence of matter but not minds, of which God is one.
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Shaker theology is based on the idea of the dualism of God as male and female: "So God created him; male and female he created them" (Genesis 1:27). This passage was interpreted as showing the dual nature of the Creator.Beliefs of The United Society of Shakers at Sabbathday Lake, Maine The United Society of Shakers at Sabbathday Lake, Maine. Retrieved January 18, 2011.
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Lawrence Sondhaus, The Naval Policy of Austria-Hungary, 1867–1918: Navalism, Industrial Development, and the Politics of Dualism (West Lafayette, Ind.: Purdue University Press, 1994), 135–136. He was named Marineinspekteur (navy inspector), making him the titular ranking officer of the navy. Others, however, had effective control of operations in 1914–1918; Anton Haus, Maximilian Njegovan and Miklós Horthy each served in turn as Flottenkommandant (Fleet Commander).
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Robinson argues that, if predicate dualism is correct, then there are "special sciences" that are irreducible to physics. These allegedly irreducible subjects, which contain irreducible predicates, differ from hard sciences in that they are interest-relative. Here, interest-relative fields depend on the existence of minds that can have interested perspectives. Psychology is one such science; it completely depends on and presupposes the existence of the mind.
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This dualism, at the same time, is apparent: it is not a distinction between two actual realities, but between the only reality and the unreality in which the world sinks. Martinetti also inherited Spir's moral philosophy with very few modifications, which in turn was derived from Kant. For Martinetti, after Kant, "no serious philosopher can avoid being Kantian in ethics".See Amedeo Vigorelli, p.
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The Saiva Siddhanta temple belongs to a monistic branch of the school of Saiva Siddhanta. Its theology is grounded in the Vedas, Saiva Agamas and the ancient Tirumantiram, a Tamil scripture composed by Tirumular. The temple's theology is based on a synthesis of devotional theism and uncompromising nondualism. It is referred to as "monistic theism", which recognizes that monism and dualism/pluralism are equally valid perspectives.
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Epstein and Ehrenfest had written "The phenomena of Fraunhofer diffraction can be treated as well on the basis of the wave theory of light as by a combination of concept of light quanta with Bohr's principle of correspondence." Later, Born and Biem wrote: "Every physicist must accept Duane's rule."Landé, A., Born, M., Biem, W. (1968). 'Dialog on dualism', Physics Today, 21(8): 55–56; .
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Construction and design of the Crown Fountain cost $17 million. The water operates from May to October, intermittently cascading down the two towers and spouting through a nozzle on each tower's front face. Residents and critics have praised the fountain for its artistic and entertainment features. It highlights Plensa's themes of dualism, light, and water, extending the use of video technology from his prior works.
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In contrast, idealists hold that everything that exists has experience by simply denying the external world exists in the first place. Chalmers also contrasts panpsychism with idealism (as well as materialism and dualism). Uwe Meixner argues that panpsychism has both dualistic and idealist forms. He further divides the latter into "atomistic idealistic panpsychism," which he ascribes to David Hume, and "holistic idealistic panpsychism," which he favors.
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Aceh United was first formed in the city of Banda Aceh in 2010. At first, Aceh United followed the competition Liga Primer Indonesia. But because of the league dualism, the club was disbanded and in 2017 they started to rise again. With Ansyari Lubis as the coach, they reached 3rd place in the 2017 Liga 3, and thus, won the promotion to Liga 2.
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Chicago: Encyclopædia Britannica. Descartes steered clear of theological questions, restricting his attention to showing that there is no incompatibility between his metaphysics and theological orthodoxy. Later on, Cartesian dualism reinforced natural theology in 18th century French deism, especially in the writings of Claude Gilbert and in the anonymous Militaire philosophe. 18th century Irish Protestant clergyman Philip Skelton argued that Deists and Catholics were allied in certain matters.
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The second part of his work concerns his Indies youth, like "Nathan Sid" (1983), "Indische Duinen" (1994) and "Familieziek" (2002). The third category include the novels about emerging homosexuality, which includes "Zilver" (1988) and "Dubbelliefde" (1999). Dualism is an important theme in the work of van Dis. His books are rife with antitheses, such as black/white, social/anti-social and heritage/own identity.
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Dvaita (द्वैत) is a Sanskrit word that means "duality, dualism".Sir Monier Monier-Williams, Dvaita, A Sanskrit- English Dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages, Oxford University Press (Reprinted: Motilal Banarsidass), , page 507 The term refers to any premise, particularly in theology on the material and the divine, where two principles (truths) or realities are posited to exist simultaneously and independently.
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This as a rejection of vitalism in its dualism of mind and body being of different substances. For Lossky's Substantive Agents have potential (dynamis) and they can act (beings have energy) upon, from this potential. All power or potential comes from the individual. That spontaneous or organic reality structures or orders itself to reconcile opposing forces (sobornost), doing so while maintaining order and freewill.
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He replaced as Minister of War in March 1887, as part of a Sagasta cabinet. During his ministerial tenure (8 March 1887 – 14 June 1888), Cassola proposed a huge pack of modernizing reforms, straying away from the army-militia dualism. The proposed reforms generated important discussion on defence issues. Since his exit from the government in 1888, he lived in Madrid as deputy in representation of Cartagena.
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She was joined by fellow BBC Young Musician winners Nicholas Daniel, Michael Collins and Ben Goldscheider, performing with the BBC Concert Orchestra under Andrew Gourlay. In 2020 Pike performed the world premiere of a piece by composer Dani Howard called 'Dualism' for violin and piano. Written specifically for Pike and pianist Martin Roscoe, the piece received its premiere at Wigmore Hall in January 2020.
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Sikh theology suggests human souls and the monotheistic God are two different realities (dualism), distinguishing it from the monistic and various shades of nondualistic philosophies of other Indian religions. However, Sikh scholars have attempted to explore nondualism exegesis of Sikh scriptures, such as during the neocolonial reformist movement by Bhai Vir Singh of the Singh Sabha. According to Mandair, Singh interprets the Sikh scriptures as teaching nonduality.
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The western world has been exposed to Indian religions since the late 18th century. The first western translation of a Sanskrit text was made in 1785. It marked a growing interest in Indian culture and languages. The first translation of the dualism and nondualism discussing Upanishads appeared in two parts in 1801 and 1802 and influenced Arthur Schopenhauer, who called them "the consolation of my life".
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The Priscillianists taught a Gnostic-Manichaean doctrine of dualism, a belief in the existence of two kingdoms, one of Light and one of Darkness. Angels and the souls of men were said to be severed from the substance of the Deity. Human souls were intended to conquer the Kingdom of Darkness, but fell and were imprisoned in material bodies. Thus both kingdoms were represented in man.
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The Concept of Mind is a 1949 book by philosopher Gilbert Ryle, in which the author argues that "mind" is "a philosophical illusion hailing chiefly from René Descartes and sustained by logical errors and 'category mistakes' which have become habitual." The work has been cited as having "put the final nail in the coffin of Cartesian dualism,"Tanney, Julia. [2007] 2015. "Gilbert Ryle" (rev.).
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See Alexis Sanderson's The Lākulas: New evidence of a system intermediate between Pāñcārthika Pāśupatism and Āgamic Śaivism. Ramalinga Reddy Memorial Lectures, 1997. In: The Indian Philosophical Annual 24 (2006), pp.143-217. At the time of the early development of the theology of the school, the question of monism or dualism, which became so central to later theological debates, had not yet emerged as an important issue.
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Detail of Mani's Community Established, depicting seven lay people bring offerings to shrine with statue of Mani and three elects. Mani's teaching was intended to succeed and surpass the teachings of Christianity, Zoroastrianism and Buddhism. It is based on a rigid dualism of good and evil, locked in eternal struggle. In his mid-twenties, Mani decided that salvation was possible through education, self-denial, fasting and chastity.
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More examples would include Descartes' mind/body dualism, Spinoza's God or nature, and Leibniz's monadology, Plotinus' "The One" and his teaching on emanation, the British empiricists' attempts to limit knowledge and possibility to that which can be empirically verified, Kant's worlds of the noumena and the phenomena, and Hegel's dialectic. Frame has stated that Intelligent Design is both "as scientific, and just as religious" as neo-Darwinism.
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Primarily, copies of Visions of Amram are written in Aramaic, unlike the majority of the Qumran texts which were scripted in Hebrew. This unique feature, along with its suspected dating to the second century BCE, leads most scholars to believe these documents were written prior to and apart from the Qumran sectarian documents.Perrin, Andrew B. "Another look at dualism in 4QVISIONS of AMRAM." Henoch 36, no.
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Nattrass has collaborated with the United Nations Research Institute for Social Development for which she co-authored the South African study for the project ‘Poverty Reduction and Policy Regimes’. Nattrass also was a visiting professor at Jackson Institute for Global Affairs at Yale University. In 2019 she co-authored the book Inclusive Dualism: Labour-intensive development, decent work and surplus labour in Southern Africa with Jeremy Seekings.
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Philosophers and scientists such as Victor Reppert, William Hasker, and Alvin Plantinga have developed an argument for dualism dubbed the "argument from reason." They credit C.S. Lewis with first bringing the argument to light in his book Miracles; Lewis called the argument "The Cardinal Difficulty of Naturalism," which was the title of chapter three of Miracles.Victor Reppert C.S. Lewis's Dangerous Idea. Downers Grove, Illinois: InterVarsity Press, 2003.
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The first is called ordinary non-concern, states the text, while the latter is called extraordinary non-concern. The fourth stage of Yoga, according to Akshi Upanishad, is eliminating ignorance and incorrect knowledge from within. This includes realizing the flaws in dualism, understanding what is constantly changing and what is unchanging constant, states the Upanishad. The fifth stage of Yoga, states the text, is awakening state.
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In these situations, rules are not viewed as resources, but are in states of transition or redefinition, where actions are seen from a "strategic/monitoring orientation." In this orientation, dualism shows the distance between agents and structures. He called these situations "syntagmatic duality". For example, a professor can change the class he or she teaches, but has little capability to change the larger university structure.
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In this sense, it overcomes the baneful dualism between philosophy and theology, and it does so perhaps more successfully than ever before.” In a more recent collected edition on the philosophy of religion, Ulrich was called "the most important religious philosopher of the century."S. Grätzel/A. Kreiner. Religionsphilosophie, Stuttgart/Weimar 1999, S. 112. Bishop Stefan Oster of Passau is a self-proclaimed student of Ulrich.
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So Abatcha, when with seven North Korean trained companions, penetrated in Eastern Chad in November 1966, could count on a territory that was already in full revolt.A Country Study: Chad, "Rebellion in Eastern and Northern Chad" Musa and the most conservative elements of the FLT pulled out of the FROLINAT already at the end on 1966, but a dualism was always to remain between the socialist, anti-imperialist, even Pan-African UNT element and more the conservative and regionalist UGFT tradition. Another element of division consisted in the dualism between the two originary areas of the rebellion, that is Kanem and the East: the first region mainly attracting support from Chadians living in Egypt and the Central African Republic, the second mainly from Sudan. With the forces of both groups combined began in the same year to operate in the mid- east of the country, under the direct command of Abatcha.
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Leela is a name of Sanskrit origin. Like many Sanskrit words, it cannot be literally translated to English but can be loosely translated as "play" (noun). It is common to both non-dualistic and dualistic philosophical schools, but has a markedly different significance in each. Within non- dualism, Leela is a way of describing all reality, including the cosmos, as the outcome of creative play by the divine absolute (Brahman).
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However, this depends upon one's view of structure, which differs between Giddens and Archer. Hence if strata in social reality have different ontologies, then they must be viewed as a dualism. Moreover, agents have causal power, and ultimate concerns which they try to fallibly put into practice. Mole and Mole propose entrepreneurship as the study of the interplay between the structures of a society and the agents within it.
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Dualesc formed in 1998, composed of singer Matt McMillan, guitarist Bryon Deisher and bassist Adam Hubka. Their original drummer, Tim Steiner, left in 1999 and was replaced by Marshall Tipton shortly thereafter. The band went through a couple early band names before eventually settling on Dualesc, a word the band created that was inspired by the idea of Cartesian Dualism. Dualesc recorded their first CD Oscillations in 2000.
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Leibniz was the last major figure of seventeenth-century rationalism who contributed heavily to other fields such as metaphysics, epistemology, logic, mathematics, physics, jurisprudence, and the philosophy of religion; he is also considered to be one of the last "universal geniuses".Stanford Encyclopedia of Philosophy: Gottfried Wilhelm Leibniz. He did not develop his system, however, independently of these advances. Leibniz rejected Cartesian dualism and denied the existence of a material world.
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Philosophical physicalism has evolved from materialism with the theories of the physical sciences to incorporate more sophisticated notions of physicality than mere ordinary matter (e.g. spacetime, physical energies and forces, and dark matter). Thus, the term physicalism is preferred over materialism by some, while others use the terms as if they were synonymous. Philosophies contradictory to materialism or physicalism include idealism, pluralism, dualism, panpsychism, and other forms of monism.
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Chikako Ozawa–De Silva: Beyond the body/mind? Japanese contemporary thinkers on alternative sociologies of the body, Body & Society, 2002 Sage Publications, Vol. 8, No. 2, pp. 21–38 (full text) Yuasa looks at Descartes' dualism, and the contrasting philosophies of idealism with focus on the mind (spirit) and materialism with focus on the body (matter), and re-evaluates them in the light of Eastern non-dualistic thinking.
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Predicate dualism is a view espoused by such non-reductive physicalists as Donald Davidson and Jerry Fodor, who maintain that while there is only one ontological category of substances and properties of substances (usually physical), the predicates that we use to describe mental events cannot be redescribed in terms of (or reduced to) physical predicates of natural languages.Davidson, Donald. 1980. Essays on Actions and Events. Oxford University Press. .
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Because of dualism in PSSI they started their next season in 2012. They participated in the 2012 Liga Indonesia Second Division and got promoted to the Liga Indonesia First Division. Martapura FC, with mostly local players, got promoted in their first season in the highest amateur division in Indonesia after finishing second in the third round of the 2013 Liga Indonesia First Division. With their promotion, they became a professional club.
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Martine Nida-Rümelin (born 1957 in Munich) is a philosopher. Since 1999, she has been a professor at the University of Fribourg in Switzerland. Her main areas of interest are philosophy of mind, theory of knowledge and philosophy of language. The major part of her published work is concerned with the special status of conscious individuals and aims at developing a non- materialist account which avoids the weaknesses of traditional dualism.
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158 The earthly city is caused by the act of rebellion of the fallen angels and is inhabited by wicked men and demons (fallen angels) led by Satan. On the other hand, the heavenly city is inhabited by righteous men and the angels led by God. Although, his ontological division into two different kingdoms shows resemblance of Manichean dualism, Augustine differs in regard of the origin and power of evil.
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Since inference deals with conceptual universals, the proof of the mindstreams of others, whilst empirically valid in relative truth (saṃvṛtisatya), does not hold ultimate metaphysical certainty in absolute truth (paramārthasatya). Ratnakīrti therefore argued for the ultimate truth of "one mind" (ekacitta). By establishing the impossibility of external mindstreams, Ratnakīrti was also arguing for the non-dualism of Yogacara "consciousness-only".Chakrabarti, Arindam; Weber, Ralph; Comparative Philosophy without Borders.
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The kings patronised the saints of the dvaita order (philosophy of dualism) of Madhvacharya at Udupi. Endowments were made to temples in the form of land, cash, produce, jewellery and constructions. The Bhakti (devotional) movement was active during this time, and involved well known Haridasas (devotee saints) of that time. Like the Virashaiva movement of the 12th century, this movement presented another strong current of devotion, pervading the lives of millions.
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The club was founded on 11 April 2004. The team home jersey is black with blue stripes. They finished the 2010–11 Liga Indonesia Premier Division in top eight position but because of dualism in PSSI some teams decided to participate in the Indonesia Premier League, this gave Persiram direct promotion to the 2011–12 Indonesia Super League. On 30 March 2016, this club was officially acquired by PS TNI.
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It is a responsibility which rests upon this generation. We therefore affirm the following: FIRST: Religious humanists regard the universe as self-existing and not created. SECOND: Humanism believes that man is a part of nature and that he has emerged as a result of a continuous process. THIRD: Holding an organic view of life, humanists find that the traditional dualism of mind and body must be rejected.
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Most notably, Mises elaborates on methodological dualism, develops the concept of thymology – a historical branch of the sciences of human action – and presents his critique of Marxist materialism. Furthermore, Mises puts forward a theory of knowledge and value. He later explores and critically analyzes paradigms of thought like determinism, materialism, dialectic materialism, historicism, scientism, positivism, behaviorism and psychology. He argues that these schools of thought – some politically motivated,Mises. (1957).
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Like with other ancient religions, the cosmological dichotomy of chaos and cosmos played an important part of both myth and worldview. The most important and unique aspect of ancient Iranian religion was the development of dualism. This was mainly expressed in opposition between truth (arta) and falsehood (drug, drauga). While originally confined to the conflict between social order and social disorder, this dualistic worldview came to affect all aspects of life.
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While Bordo's writing works to "reach outside the academic world",Leitch, p. 2360. her theoretical prose and frank critiques of modern culture in relation to subject, gender and body formations are nonetheless grounded in theoretical frameworks. Bordo's work reflects a background in philosophical discourse in which issues of rationality, objectivity and Cartesian dualism are taken up, explored and used to situate the body within culture historically.Bordo, Unbearable Weight, p. 4.
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Humanity is divided into those who are among the "Spirit of Flesh" and the "Spiritual People". In addition to the fragmentary nature of these lines and the broader context, the identification of the "Vision of Hagu" and the "sons of s/Seth" have led to competing views about implications for the type of dualism one should find in 4QInstruction. A recent summary of interpretations is given by Florentino García Martínez.
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Its dualistic nature remains because not only the One but also the Indefinite Dyad is treated as a fundamental principle. Giovanni Reale emphasized the role of the Dyad as a fundamental origin. He thought, however, that the concept of dualism was inappropriate and spoke of a 'bipolar structure of reality.' For him, however, these two 'poles' were not equally significant: the One 'remains hierarchically superior to the Dyad.
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Snowdon, Paul Persons, Animals, Ourselves, Oxford University Press, 2017. The view stands in contrast to positions such as Locke's psychological criterion for personal identity or various forms of Mind-body dualism, such as Richard Swinburne's account. Whilst the animalist is committed to something like the claim that human persons are essentially animals, the animalist is quite content to allow non- human persons - e.g. sufficiently advanced robots, aliens, or other animals.
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The court gave a clear definition of science, and further ruled that so-called "creation science" was simply creationism wrongly using a contrived dualism to assert that any evidence against evolution would prove Creation. Later that year, drafts of the creation science school textbook Of Pandas and People were revised to change all references to "creation" to relate to "intelligent design."Barbara Forrest's testimony at Kitzmiller v. Dover Area School District.
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The position of silence is absent from Perry's scheme. Received knowledge is comparable to Perry's dualism in that knowledge is viewed as black-and-white absolute truths handed down by infallible authorities. However, Perry's dualistic men aligned themselves with authority, while Belenky, Clinchy, Goldberger, and Tarule's received knowers generally felt disconnected from authority. Subjective knowledge is similar to Perry's multiplicity, in that both emphasize personal intuition and truth.
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The Nimbarka Sampradaya (IAST: Nimbārka Sampradāya, Sanskrit निम्बार्क सम्प्रदाय), also known as the Hamsa Sampradāya, and Sanakādi Sampradāya, is one of the four Sampradāyas. It was founded by Nimbarka (c. 7th century CE), a Telugu Brahman, yogi, and philosopher and teaches the Vaishnava bhedabheda theology of Dvaitadvaita (dvaita-advaita) or dualistic non-dualism. Dvaitadvaita states that humans are both different and non-different from Isvara, God or Supreme Being.
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Devotion and self-surrender to guru. Best realised as a part in Prapatti, and not as an independent means, although it can be so. Sri Nimbarka made the "Bhasya" (commentary in which alle the words of the verses are used, in contradistinction to a tika, which is a more free commentary) of the Brahmasutra on his Dvaitadvaita Vedanta (Principle of Dualism-Nondualism) in his famous book "Vedanta Parijata Sourabha".
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The Kroni, the primordial manifestation of evil, was fragmented into six. Each was destroyed in successive Yugas; finally, Kaliyan (the last) will be sentenced to hell after the final judgement which led to the consideration of Ayyavazhi towards dualism. Kaliyan is called an evil spirit which came to the world. So it was commonly accepted that the destruction of the maya (evil spirit) was symbolised in such a way.
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Token physicalism is the proposition that "for every actual particular (object, event or process) x, there is some physical particular y such that x = y". It is intended to capture the idea of "physical mechanisms". Token physicalism is compatible with property dualism, in which all substances are "physical", but physical objects may have mental properties as well as physical properties. Token physicalism is not however equivalent to supervenience physicalism.
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Describing in philosophical terms what a non-physical entity actually is (or would be) can prove problematic. A convenient example of what constitutes a non-physical entity is a ghost. Gilbert Ryle once labelled Cartesian Dualism as positing the "ghost in the machine". However, it is hard to define in philosophical terms what it is, precisely, about a ghost that makes it a specifically non-physical, rather than a physical entity.
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1868 drawing by Godtfred Rump. In 1866, he contributed to the discussion of the works of Rasmus Nielsen in "Dualism in our Recent Philosophy". From 1865 to 1871 he traveled much in Europe, acquainting himself with the condition of literature in the principal centers of learning. His first important contribution to letters was his Aesthetic Studies (1868), where his maturer method is already foreshadowed in several brief monographs on Danish poets.
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It is important to note that, in Parts 3 through 4 of the Ethics, Spinoza describes how the human mind is affected by both mental and physical factors. He directly contests and denies dualism. The universal Substance emanates both body and mind; while they are different attributes, there is no fundamental difference between these aspects. This formulation is a historically significant solution to the mind–body problem known as neutral monism.
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The opening da capo aria for tenor is based on a paraphrase of "Render to Caesar": "Nur jedem das Seine". The aria features an unusual ritornello in which the strings assume a motif introduced by the continuo, which is then repeated several times through all parts. The movement is a da capo aria emphasizing dualism and debt. Craig Smith remarks that it is "almost academic in its metrical insistence".
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Vampyr received "mixed or average reviews", according to review aggregator Metacritic. Destructoids Kevin Mersereau enjoyed the dialogue conversations, atmosphere, and character development. Emma Schaefer of EGM declared Reid's dualism between doctor and vampire the title's greatest strength, while also praising the character development for imbuing "even the lowest beggar" with some importance. Matt Utley at Game Revolution enjoyed the atmosphere, each district's distinct look, and aspects of the combat.
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In Orphic cosmogony, Phanes is often equated with Eros and Mithras and has been depicted as a deity emerging from a cosmic egg, entwined with a serpent. He had a helmet and had broad, golden wings. The Orphic cosmogony is bizarre, and quite unlike the creation sagas offered by Homer and Hesiod. Scholars have suggested that Orphism is "un-Greek" even "Asiatic" in conception, because of its inherent dualism.
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As an addition, it also explained the philosophy of Adwaya that overcoming the dualism "existence" and "non-existence". In the book there is a very detailed description of how a tantric yogi prepare himself for spiritual path, from the start until the implementation of multilevel worships. It is said that the Vajrayana doctrines is meditation towards Five Tathagata. By worshipping them, a yogi can attain the purity of mind.
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Monism is the philosophy that asserts oneness as its fundamental premise, and it contradicts the dualism-based theistic premise that there is a creator God that is eternal and separate from the rest of existence. There are two types of monism, namely spiritual monism which holds that all spiritual reality is one, and material monism which holds that everything including all material reality is one and the same thing.
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He developed that criticism in his 1993 study, Rediscovering the Moral Life. In 2004, he published Eros and the Good, describing his personal effort to eliminate the dualism. Gouinlock's 1984 introduction never used Weber's labels “instrumental and value rationality.” Instead, it distinguished Dewey's explanation of rationality—itself sometimes labeled "instrumentalism" and identified with "pragmatism"—from two traditional schools of philosophy that assumed divided rationality: rationalism and classical empiricism.
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Tulku, Ringu. The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet. Shambhala Publications, 2007. In this way, the image of the dakini who not only drinks but takes pleasure and delight from consuming the blood in the kapala is a powerful symbol of a yogi who has perfected the paramita of prajna, and who dwells in the reality of non-dualism.
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Elior, pp. 55, 62-63. Another implication of this dualism is the notion of "Worship through Corporeality", Avodah be-Gashmi'yut. As the Ein Sof metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher Sephirot exert their influence on this world, even the most simple action may, if performed correctly and with understanding, achieve the reverse effect.
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The latter statement is grounded in his hierarchical classification of things into those that merely exist, those that exist and live, and those that exist, live, and have intelligence or reason.On the free will (De libero arbitrio) 2.3.7–6.13Mann, p. 141–142 According to N. Blasquez, Augustine's dualism of substances of the body and soul doesn't stop him from seeing the unity of body and soul as a substance itself.
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Descartes' Error: Emotion, Reason, and the Human Brain is a 1994 book by neurologist António Damásio, in part a treatment of the mind/body dualism question. Damásio presents the "somatic marker hypothesis", a proposed mechanism by which emotions guide (or bias) behavior and decision-making, and positing that rationality requires emotional input. He argues that René Descartes' "error" was the dualist separation of mind and body, rationality and emotion.
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He followed the spiritual path of Advaita or non- dualism and was a staunch critic of religious bigotry and superstitions. The last book written by him in Bengali, (published posthumously in 1919) Bhagabat Geetar Shamolochana, was a critical review of Bhagavad Gita. On 6 December 1918, Soham Swami passed away while in deep meditation or Samadhi in his hermitage at Bhawali. His samadhi(tomb) is located at Palitpur, Burdwan, India.
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Oxford: Blackwell. if only because our own consciousness seem to be causally active. In order to avoid epiphenomenalism, one who believes that qualia are nonphysical would need to embrace something like interactionist dualism; or perhaps emergentism, the claim that there are as yet unknown causal relations between the mental and physical. This in turn would imply that qualia can be detected by an external agency through their causal powers.
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The 2004 Palm Island death in custody incident relates to the death of an Aboriginal resident of Palm Island, Cameron Doomadgee (also known as "Mulrunji") on Friday, 19 November 2004 in a police cell.Page, A., & Petray, T. (2012). The Dualism of Agency and the Australian Settler-State in the Twenty First Century: The Palm Island Riot of 2004 and the Aftermath. Proceedings of The Australian Sociological Association Conference, November, 2012.
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Elior, pp. 55, 62–-63. Another implication of this dualism is the notion of "Worship through Corporeality", Avodah be-Gashmi'yut. As the Ein Sof metamorphosed into substance, so may it in turn be raised back to its higher state; likewise, since the machinations in the higher Sephirot exert their influence on this world, even the most simple action may, if performed correctly and with understanding, achieve the reverse effect.
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He rose to international prominence with his book The Christ Myth (1909), by amplifying and publicizing the thesis initially advanced by Bruno Bauer,"Bruno Bauer", by Douglas Moddach, 2009, Stanford Encyclopedia of Philosophy (SEP) which denies the historicity of Jesus. The international controversy provoked by the "Christ Myth" was an early part of Drews's lifelong advocacy of the abandonment of Judaism and Christianity, both of which he regarded as based on ancient beliefs from antiquity, and shaped by religious dualism.See also "Dualism (philosophy of mind)" and "Dualism" (Stanford Encyclopedia of Philosophy) He urged a renewal of faith [Glaubenserneuerung] based on Monism and German Idealism. He asserted that true religion could not be reduced to a cult of personality, even if based on the worship of the "unique and great personality" of a historical Jesus, as claimed by Protestant liberal theologians, which he argued was nothing more than the adaptation of the Great Man Theory of history promoted by Romanticism of the 19th century.
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In response to the encounter and resulting publicity, he established The Alpha Foundation, which serves families and the academic community by researching and publishing scientific materials in correlation with teaching creation as a scientific theory, alongside the teaching of evolution. As a result of the California State Board of Education's decision to incorporate alternative scientific theories within the student curriculum, other states throughout the US followed suit and revised their academic guidelines. In accordance with the Board's decision, the following content was added to the California Science Framework, affecting the teaching of science in K-12 classrooms in public schools throughout the US: > All scientific evidence to date concerning the origin of life implies at > least a dualism or the necessity to use several theories to fully explain > the relationships between established data points. This dualism is not > unique to this field of study, but is also appropriate in other scientific > disciplines such as the physics of light.
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It also introduces reflexive monism, an alternative to dualism and reductionism that aims to be consistent with the findings of science and with common sense. Both reductionism and dualism are guilty, Velmans asserts, of not paying enough attention to the phenomenology of consciousness, the condition of being aware of something. Reductionism, for example, attempts to reduce consciousness to being a state of the brain; thus consciousness is nothing more than its neural causes and correlates. This, Velmans says, is guilty of breaking Leibniz's assertion that, in order for A to be identical to B (that is, for consciousness to be a state of the brain), the properties of A must also be the properties of B. Velmans here argues that the subjective, phenomenal experience of consciousness is entirely unlike the neural states of the brain, and thus may not be reduced to them; that is, the phenomenal properties of consciousness are not identifiable with the physical brain states that arguably cause them.
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He wrote commentaries in the 15th century on three different schools of Indian philosophy, Vedānta, Sāṃkhya, and Yoga, and integrated them into a nondualism platform that belongs to both the Bhedabheda and Advaita (nondualism) sub-schools of Vedanta. According to Andrew Nicholson, this became the basis of Neo-Vedanta. His integration is known as Avibhaga Advaita ("indistinguishable non-dualism"). His sub-commentary on the Yoga Sutras, the Yogavarttika, has been an influential work.
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Initially Zaehner's reputation rested on his studies of Zoroastrianism, at first articles mostly on philology in academic journals. He labored for many years on a scholarly work, his Zurvan, a Zoroastrian dilemma (1955). This book provides an original discussions of an influential theological deviation from the Zoroastrian orthodoxy of ancient Persia's Achaemenid Empire, which was a stark, ethical dualism. Zurvanism was promoted by the Sasanian Empire (224–651) which arose later during Roman times.
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He affirms that all philosophical concepts come in dualities, which can be classified in two categories: sympathetic (or parallel) and antipathetic. A sympathetic duality is formed by two "positive" terms, which indicate an existence: time / space; spirit / matter; right / duty etc. An antipathetic duality contains a positive and a negative term: life / death; movement / inertia; good / evil etc. Now, each sympathetic duality produces a third term, through which the dualism is overcome.
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647 (Ramcharitmanas 4.17.2): फूले कमल सोह सर कैसे। निर्गुन ब्रह्म सगुन भए जैसे॥. In the Uttar Kand of Ramcharitmanas, Tulsidas describes in detail a debate between Kakbhushundi and Lomasa about whether God is Nirguna (as argued by Lomasa adhering to monism) or Saguna (as argued by Kakbhushundi adhering to dualism). Kakbhushundi repeatedly refutes all the arguments of Lomasa, to the point when Lomasa becomes angry and curses Kakbhushundi to be a crow.
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In the early modern period (17th and 18th centuries), the system-building scope of philosophy is often linked to the rationalist method of philosophy, that is the technique of deducing the nature of the world by pure a priori reason. Examples from the early modern period include the Leibniz's Monadology, Descartes's Dualism, Spinoza's Monism. Hegel's Absolute idealism and Whitehead's Process philosophy were later systems. Other philosophers do not believe its techniques can aim so high.
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She also argued against reduction of the controversy to a simple dualism, seeing the ideas and actions of all those involved as "significantly more complicated". As result of the paper, Dreger herself was perceived as attacking trans people, and drawn into an ongoing controversy. In 2009, Dreger received a Guggenheim fellowship to study conflicts between activists and scientists. She has examined a number of conflicts including the controversial career of Napoleon Chagnon.
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An elegant solution to the problem of evil is Dualism, which envisions a second God with evil characteristics. A less elegant solution is to propose that God is actually an evil entity with the goal of increasing suffering in the world. Within all of the monotheistic faiths many answers (theodicies) have been proposed. In light of the magnitude of depravity seen in the Holocaust, many people have also re-examined classical views on this subject.
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The argument for there only being one substance in the universe occurs in the first fourteen propositions of The Ethics. The following proposition expresses Spinoza's commitment to substance monism: Spinoza takes this proposition to follow directly from everything he says prior to it. Spinoza's monism is contrasted with Descartes' dualism and Leibniz's pluralism. It allows Spinoza to avoid the problem of interaction between mind and body, which troubled Descartes in his Meditations on First Philosophy.
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Because the human being is a soul-matter composite, the body has a part in what it is to be human. Perfected human nature consists in the human dual nature, embodied and intellecting. Resurrection appears to require dualism, which Thomas rejects. Yet Thomas believes the soul persists after the death and corruption of the body, and is capable of existence, separated from the body between the time of death and the resurrection.
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Even though Naro was supported by the government and his party accepted the single principle, Naro rejected this concept. He rejected the change of the party's symbol, from the Ka'aba to a star. This rejection was used by the Soedardji faction, an internal opposition of Naro's rule, to delegitimize him. Soedardji failed to overthrow Naro from the chairman, and Soedardji created a new Central Executive Council of the party, causing dualism in the party.
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On black-and-white dualism, he argued that "the 'darkness' of the Mysterons is most easily seen as the psychological rift — the struggle of 'good' and 'evil' — of the Western world as personified by Colonel White and his team. Dark and light are but aspects of each other. Incidentally, green is the colour of nature that can heal that rift." He also discussed the idea of Lieutenant Green being an African trickster hero.
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There is somewhat that resembles the ebb and flow of the sea, day and night, man and woman, in a single needle of the pine, in a kernel of corn, in each individual of every animal tribe." "The same dualism underlies the nature and condition of man." "Every sweet hath its sour; every evil its good. Every faculty which is a receiver of pleasure has an equal penalty put on its abuse.
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They derived their name from a Seleucus, who with a certain Hermias is said to have propounded and taught their beliefs. According to Philastrius (Diversarum Hereseon Liber, LV), the teaching of these beliefs was based on the crudest form of dualism. While they maintained that God was incorporeal, they asserted that matter was coeternal with Him. They exceeded the usual dualistic tenets in attributing evil to God as well as to matter.
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The Waldensians, followers of Peter Waldo, experienced burnings and massacres. Although these dissenting groups shared some common features with the Cathars, such as anti-clericalism and rejection of the sacraments, they did not, except perhaps the Paulicians and Bogomils, subscribe to Cathar dualist beliefs. They did not specifically invoke dualism as a tenet. The Cathars may have originated from the Bogomils, as some scholars believe in a continuous Manichaean tradition which encompassed both groups.
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Although the text itself is not considered apocalyptic, and does not reflect the developed philosophical dualism of the War Scroll or the Community Rule (1Qs), the text does reflect motifs of the end times, judgment, and a predestined division of good and evil. The overall ideas and form of the text are comparable to Proverbs, Jesus' instructions and parables in the New Testament gospels, the book of James, and especially the book of Daniel.
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In 144, the Church in Rome expelled Marcion of Sinope. He thereupon set up his own separate ecclesiastical organization, later called Marcionism. Like the Gnostics, he promoted dualism. Unlike the Gnostics, however, he founded his beliefs not on secret knowledge (gnosis) but on the vast difference between what he saw as the "evil" deity of the Old Testament and the God of love of the New Testament, on which he expounded in his Antithesis.
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By nature, behavioural therapies are empirical (data-driven), contextual (focused on the environment and context), functional (interested in the effect or consequence a behaviour ultimately has), probabilistic (viewing behaviour as statistically predictable), monistic (rejecting mind–body dualism and treating the person as a unit), and relational (analysing bidirectional interactions). Behavioural therapy develops, adds and provides behavioural intervention strategies and programs for clients, and training to people who care to facilitate successful lives in the communities.
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In 2015, Chalmers proposed a possible solution to the mind-body problem through the argumentative format of thesis, antithesis, and synthesis. The goal of such arguments is to argue for sides of a debate (the thesis and antithesis), weigh their vices and merits, and then reconcile them (the synthesis). Chalmers's thesis, antithesis, and synthesis are as follows: # Thesis: materialism is true; everything is fundamentally physical. # Antithesis: dualism is true; not everything is fundamentally physical.
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It was in his Sarva-samvadini commentary to the Sat Sandarbhas of Hindu philosophy that Jiva Goswami first wrote of Achintya Bheda Abheda, the philosophy of Chaitanya Mahaprabhu. In essence, the philosophy of Achintya bheda abheda, or "inconceivable oneness and difference", avoids the extremes of Shankara's monistic Advaita vedanta and Madhva's pure dualism (Dvaita) by interpreting the material and spiritual potencies of the Supreme Person (Bhagavan) as being simultaneously one and different with Him.
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It is often accepted as a priori principle that one has inherent knowledge of one's own consciousness simply by virtue of dwelling within an "inner world" of the mind. This drastic distinction between inner world and outer world was most popularized by René Descartes when he solidified his principle of Cartesian dualism. From the centrality of one's own consciousness springs a fundamental problem of other minds, the discussion of which has often centered on pain.
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In The Concept of Mind, Ryle argues that dualism involves category mistakes and philosophical nonsense, two philosophical topics that continued to inform Ryle's work. He rhetorically asked students in his 1967–68 Oxford audience what was wrong with saying that there are three things in a field: two cows and a pair of cows. They were also invited to ponder whether the bunghole of a beer barrel is part of the barrel or not.
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Sripati, a Veerashaiva scholar, explained Lingayatism philosophy in Srikara Bhashya, in Vedanta terms, stating Lingayatism to be a form of qualified non-dualism, wherein the individual Atman (soul) is the body of God, and that there is no difference between Shiva and Atman (self, soul), Shiva is one's Atman, one's Atman is Shiva. Sripati's analysis places Lingayatism in a form closer to the 11th century Vishishtadvaita philosopher Ramanuja, than to Advaita philosopher Adi Shankara.
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It was during this period that Fan Zhen wrote Shen Mie Lun (Simplified Chinese 神灭论, Traditional Chinese 神滅論, "On the Annihilation of the Shen") in reaction to Buddhist concepts of body-soul dualism, samsara and karma. He wrote that the soul is merely an effect or function of the body, and that there is no soul without the body (i.e., after the destruction and death of the body).Phil Zuckerman.
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Adi Shankaracharya is a 1983 Indian film in Sanskrit language directed by G. V. Iyer. The film depicts the life and times of 8th century Hindu philosopher, Adi Shankaracharya, who consolidated the doctrine of Advaita Vedanta (Non- dualism) in Hindu philosophy. It was the first film in India to be made in Sanskrit. At the 31st National Film Awards, it won four awards, including Best Film, Best Screenplay, Best Cinematography and Best Audiography.
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The Cathars were a group of dissidents mostly in the South of France, in cities like Toulouse. The sect developed in the 12th century, apparently founded by soldiers from the Second Crusade, who, on their way back, were converted by a Bulgarian sect, the Bogomils. The Cathars' main heresy was their belief in dualism:"Medieval Inquisition", Univ. of St. Thomas the evil God created the materialistic world and the good God created the spiritual world.
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The Advaita Vedanta philosopher Adi Shankara called Samkhya as the 'principal opponent' (pradhana- malla) of the Vedanta. He criticized the Samkhya view that the cause of the universe is the unintelligent Prakruti (Pradhan). According to Shankara, the Intelligent Brahman only can be such a cause. He considered Samkhya philosophy as propounded in Samkhyakarika to be inconsistent with the teachings in the Vedas, and considered the dualism in Samkhya to be non-Vedic.
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Madhvacharya (, ; ; CE 1238–1317), sometimes anglicised as Madhva Acharya, and also known as Pūrna Prajña and Ānanda Tīrtha, was a Hindu philosopher and the chief proponent of the Dvaita (dualism) school of Vedanta. Madhva called his philosophy Tattvavāda meaning "arguments from a realist viewpoint". Madhvacharya was born on the west coast of Karnataka state in 13th-century India. As a teenager, he became a Sanyasi (monk) joining Brahma-sampradaya guru Achyutapreksha, of the Ekadandi order.
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Chalmers describes his overall view as "naturalistic dualism," but he says panpsychism is in a sense a form of physicalism, as does Strawson. Proponents of panpsychism argue it solves the hard problem of consciousness parsimoniously by making consciousness a fundamental feature of reality; they have also offered other arguments in favor, while many critics have dismissed panpsychism on the basis of its highly counter-intuitive nature and other issues such as the combination problem.
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First he deals with the background of Upanishadic Speculation, then with the development of Upanishadic Cosmogony. He discusses the varieties of psychological reflection and the roots of later philosophies, before taking up the problem of the Ultimate Reality in the Upanishads. He covers the ethics of the Upanishads, and finally the intimation of self-realisation. It is a wide-ranging study that through Jnanamarga leads to the inference that dualism or pluralism is only apparent.
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In 1899, Rogers set up the Amalgamated Copper trust, based in Butte, Montana, that dominated an industry in high demand as the nation needed wire to build its electric networks. His last major enterprise was building the Virginian Railroad to service the West Virginia coal fields. After 1890, he became a prominent philanthropist, as well as a friend and supporter of Mark Twain and Booker T. Washington. His biographer states: > A strange dualism characterized Rogers.
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The qualities of these gods and their attributes changed with the passage of time and with cultural influences from other Mesoamerican groups. The gods are at once three: creator, preserver, and destroyer, and at the same time just one. An important characteristic of Mesoamerican religion was the dualism among the divine entities. The gods represented the confrontation between opposite poles: the positive, exemplified by light, the masculine, force, war, the sun, etc.
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The irredentist solution was one of the Polish Kingdom's independent enfranchisement, preventing the sullied blood to dilute German racial superiority. He told Baron Burian that the state must be ruled by Dualism and "very extensive autonomy" Austrian suzerainty. However, as in Belgium he sought "Pan-Germanisation", and a customs area from Austria- Hungary, safeguarding German exports. More sinister was a program for ethnic cleansing of Poles and Jews conditional on an Austro-German military alliance.
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Several subfields of philosophy are closely related to epistemology and metaphysics, most notably philosophy of mind and philosophy of language. All of these are sometimes grouped together as "core" fields in philosophy, although this terminology is now considered outdated. Philosophy of language explores the nature, origins, and use of language. Philosophy of mind explores the nature of the mind and its relationship to the body, as typified by disputes between materialism and dualism.
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Cottingham introduced trialism as an alternative interpretation of the mind–body dualism of Descartes. Although composed of two substances, mind and body, the human being possesses distinctive attributes in its own right (including sensations, passions, emotions), and these form a third category, that cannot be reduced to thought or extension.Cottingham, John (1985) ‘Cartesian Trialism’, Mind, XCIV No. 374, April, pp. 218-30. Reprinted in René Descartes, Critical Assessments, ed. G. Moyal (London: Routledge, 1991). Vol.
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Mouzelis reexamined human social action at the "syntagmatic" (syntactic) level. He claimed that the duality of structure does not account for all types of social relationships. Duality of structure works when agents do not question or disrupt rules, and interaction resembles "natural/performative" actions with a practical orientation. However, in other contexts, the relationship between structure and agency can resemble dualism more than duality, such as systems that are the result of powerful agents.
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The term "relational developmental systems paradigm" has been used to refer to the combination of the RDS metatheory and the relationist worldview. The RDS framework is also fundamentally distinct from that of quantitative behavioral genetics, in that the former focuses on the causes of individual development, while the latter focuses on individual differences. RDS theorists reject the dichotomies associated with Cartesian dualism, such as those between nature and nurture, and between basic and applied science.
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The HKBP (Huria Kristen Batak Protestan) Crisis was a 6 year crisis that occurred as a result of an internal conflict in 1992 within the HKBP General Synod on 23–28 November 1992 until the Reconciliation General Synod on 18–20 December 1998. The internal conflict resulted in dualism of the leadership of HKBP. It was split between the independent Rev. Dr. S.A.E. Nababan, who was elected as Ephorus in 1987, and Rev.
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Rivka Keren published so far fourteen books and four additional books are due to be published soon. Her work is dealing mostly with subject matters such as destiny, memory, identity, the mystery of love and evil and the dualism of immigrants. Keren's writing is multi-layered and non-linear. The characters wander in a limbo between good and bad, love and hate, sanity and madness, while their state of mind meticulously analyzed.
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Authors and their literary > inventions look upon the cities of the Mediterranean and see places that > have been broken, battered, and distorted by crime. There is always a kind > of dualism that pervades these works. On one hand, there is the > Mediterranean lifestyle—fine wine and fine food, friendship, conviviality, > solidarity, blue skies and limpid seas—an art of living brought almost to > perfection. On the other hand, violence, corruption, greed, and abuses of > power.
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His objective and > material universe is proved to consist of little more than constructs of our > own minds. To this extent, then, modern physics has moved in the direction > of philosophic idealism. Mind and matter, if not proved to be of similar > nature, are at least found to be ingredients of one single system. There is > no longer room for the kind of dualism which has haunted philosophy since > the days of Descartes.
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Arkansas (1982) trial, which found it was "contrived dualism", the false premise of a "two model approach". Behe's argument of irreducible complexity puts forward negative arguments against evolution but does not make any positive scientific case for intelligent design. It fails to allow for scientific explanations continuing to be found, as has been the case with several examples previously put forward as supposed cases of irreducible complexity. Whether ID Is Science, pp. 71–74.
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Attached to the text are some letters, one of which may have been written to Huike and Huike's brief reply. The Bodhidharma text and Huike's letter indicate that the earliest teachings of what was to become Chan emphasized that Buddha Nature was within, and each person must realize this individually through meditation rather than studying the sutras, ceremonies, doing good deeds or worshiping the Buddhas. Meditation should be free of any dualism or attached goal and realization occurs suddenly.
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The Dvaita Vedanta school of Indian philosophy espouses a dualism between God and the universe by theorizing the existence of two separate realities. The first and the more important reality is that of Shiva or Shakti or Vishnu or Brahman. Shiva or Shakti or Vishnu is the supreme Self, God, the absolute truth of the universe, the independent reality. The second reality is that of dependent but equally real universe that exists with its own separate essence.
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The agreement didn't solve the conflict, as was later known, that the reshuffle CEC had already formed new branches, causing dualism of leadership at the regional level. This was used by Sanusi against Isnaeni and Sunawar, where Sanusi relinquished Isnaeni and Sunawar from their position. Isnaeni and Sunawar retaliated by firing Sanusi as the chairman on behalf of the Indonesian National Party. The conflict caused the emergence of a minor third party, dubbed as the "Tugu Group".
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In 2013, Mo, Dualist Inquiry and Tej Brar launched Dualism Records in Delhi. Mo got involved with Detour Asia projects in Malaysia before he was forced to return to Iraq in 2013 and wait for the war to be over. In 2014, Mo moved to Dubai where he worked for OHM Events and co- founded The 264 Cru. In 2015, Mo helped launch Karak Beats, an event that featured The 264 Cru and international guest artists.
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While Zongmi acknowledged that the essence of Buddha-nature and its functioning in the day-to-day reality are but difference aspects of the same reality, he insisted that there is a difference. To avoid the dualism he saw in the Northern Line and the radical nondualism and antinomianism of the Hung-chou school, Zongmi’s paradigm preserved "an ethically critical duality within a larger ontological unity", an ontology which he claimed was lacking in Hung-chou Chan.
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A Wechsel inverted a triad according to the Riemann's theory of dualism, mapping a major triad to a minor triad. For example, Seitenwechsel ("die Seiten wechseln" translates as "to change ends") mapped a triad on to its parallel minor or major, transforming C major to C minor and vice versa. Riemann's theory of transformations formed the basis for Neo-Riemannian theory, which expanded the idea of transformations beyond the basic tonal triads that Riemann was mostly concerned with.
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"Whatever our engagement is, by offering the result to Krishna we become Krishna conscious". (self published)Bhaktivedanta Swami himself taught a dualism of body and soul and that of the genders. Similar to many traditional religions he considered sexuality and spirituality as conflicting opposites. Among some liberal male followers there is a positive recognition of his example in applying the spirit of the law according to time, place, person and circumstance, rather than literal tracing of the tradition.
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Barthes also attempted to reinterpret the mind-body dualism theory. Like Friedrich Nietzsche and Levinas, he also drew from Eastern philosophical traditions in his critique of European culture as "infected" by Western metaphysics. His body theory emphasized the formation of the self through bodily cultivation. The theory, which is also described as ethico-political entity, considers the idea of the body as one that functions as a "fashion word" that provides the illusion of a grounded discourse.
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The Duration can only be grasped through intuition, the sympathy by which one is transported into an object to grasp what is unique and ineffable within it. Intuition is a complete philosophical method that involves placing oneself within the Duration, and expanding it into a continuous heterogeneity, differentiating the extremities within it to create a dualism, before showing them to in fact be one. An example of this is Duration itself, which is neither a multiplicity or a unity.
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Epiphenomenalism is a form of property dualism, in which it is asserted that one or more mental states do not have any influence on physical states (both ontologically and causally irreducible). It asserts that while material causes give rise to sensations, volitions, ideas, etc., such mental phenomena themselves cause nothing further: they are causal dead-ends. This can be contrasted to interactionism, on the other hand, in which mental causes can produce material effects, and vice versa.
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A wide range of theological and philosophical ideas are presented through Krishna in Hindu texts. Ramanuja, a Hindu theologian whose works were influential in Bhakti movement, presented him in terms of qualified monism (Vishishtadvaita). Madhvacharya, a Hindu philosopher whose works led to the founding of Haridasa sect of Vaishnavism, presented Krishna in the framework of dualism (Dvaita). Jiva Goswami, a saint from Gaudiya Vaishnava school, described Krishna theology in terms of Bhakti yoga and Achintya Bheda Abheda.
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Impact of a drop of water, a common analogy for Brahman and the Ātman The Upanishadic age was characterized by a pluralism of worldviews. While some Upanishads have been deemed 'monistic', others, including the Katha Upanishad, are dualistic. The Maitri is one of the Upanishads that inclines more toward dualism, thus grounding classical Samkhya and Yoga schools of Hinduism, in contrast to the non-dualistic Upanishads at the foundation of its Vedanta school. They contain a plurality of ideas.
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Ernst Badian, "Thucydides and the Outbreak of the Peloponnesian War. A Historian's Brief" in Conflict, Antithesis and the Ancient Historian, ed. June Allison, (Columbus 1990), pp. 46–91 In keeping with this sort of doubt, other scholars claim that Thucydides had an ulterior motive in his Histories, specifically to create an epic comparable to those of the past such as the works of Homer, and that this led him to create a nonobjective dualism favoring the Athenians.
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This change is made most evident in the Chronicler's treatment of 2 Samuel 24:1: which, in 1 Chronicles 21:1, becomes: In the Book of Samuel, YHWH himself is the agent in punishing Israel, while in 1 Chronicles an "adversary" is introduced. This is usually taken to be the result of the influence of Persian dualism on Israelite demonology. Scholars are divided on whether in Chronicles "the adversary" had already become a proper name, "the Adversary" (Satan).
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Even before the 18th and 19th century, behavioral neuroscience was beginning to take form as far back as 1700 B.C. The question that seems to continually arise is: what is the connection between the mind and body? The debate is formally referred to as the mind-body problem. There are two major schools of thought that attempt to resolve the mind–body problem; monism and dualism. Plato and Aristotle are two of several philosophers who participated in this debate.
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He gained a large following. Henry's preaching focused on condemning clerical corruption and clerical hierarchy, and there is no evidence that he subscribed to Cathar teachings on dualism. He was arrested around 1146 and never heard from again. Arnold of Brescia, leader of the Arnoldists, was hanged in 1155 and his body burnt and thrown into the Tiber River, "for fear", one chronicler says, "lest the people might collect them and honour them as the ashes of a martyr".
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Neutral monism rejects the dichotomy of mind and matter, instead taking a neutral third variable as fundamental. Just what that third variable is is up for debate, and many choose to leave it undefined. This has lead to a variety of different formulations of neutral monism, many of which broadly overlap with other philosophies. In The Conscious Mind, Chalmers writes that, in some instances, the differences between "Russell's neutral monism" and his property dualism are merely semantic.
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The work drew praise from Romania modernist doyen, Eugen Lovinescu: "at least one of them, 'So That I May Die', is admirable."Eugen Lovinescu, Istoria literaturii române contemporane, Editura Minerva, Bucharest, 1989, p.231. Two years later, the National Theater Bucharest staged her adaptation of Eufrosina Pallă's tale, Prințul cu două chipuri ("The Two-faced Prince"). It was a production specifically aimed at children, but tackled complex subjects (moral dualism, lust, human sacrifice) and had lengthy monologues.
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He also mentioned the Second Bulgarian Empire as a "strong state" in which Bulgarians and Romanians lived together. It is likely that Rakovski wanted a reestablishment of this empire. This newspaper intended to defend the rights of Romanians and Bulgarians against the Ottoman Empire and the Greek Constantinople Patriarchate. It is not clear what were the plans of Rakovski for a hypothetical Bulgarian-Romanian union, but future historians have described that he sought a "Bulgarian-Vlach dualism" model.
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The body is matter that is spatially extended, whereas the mind is the substance that thinks and contains the rational soul. Pope John Paul II responded to this dualism in his Letter to Families in 1994: “It is typical of rationalism to make a radical contrast in man between spirit and body, between body and spirit. But man is a person in the unity of his body and his spirit. The body can never be reduced to mere matter”.
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In philosophy, physicalism is the metaphysical thesis that "everything is physical", that there is "nothing over and above" the physical,See Smart, 1959 or that everything supervenes on the physical. Physicalism is a form of ontological monism—a "one substance" view of the nature of reality as opposed to a "two-substance" (dualism) or "many-substance" (pluralism) view. Both the definition of "physical" and the meaning of physicalism have been debated. Physicalism is closely related to materialism.
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Madhva Acharya (Sanskrit pronunciation: [məd̪ʱʋɑːˈtʃɑːrjə]; AD 1238–1317), also known as Purna Prajña and Ananda Tīrtha, was a Hindu philosopher and the chief proponent of the Dvaita (dualism) school of Vedanta founded Tulu Brahmin caste. Madhva called his philosophy as "Tattvavaadaa" meaning "the realist viewpoint". He was a critic of Adi Shankara's Advaita Vedanta and Ramanuja's Vishishtadvaita Vedanta teachings. Madhva established the Krishna Mutt at Udupi with a murti secured from Dwarka Gujarat in AD 1285.
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Gorakhnath led a life as a passionate exponent of ideas of Kumarila and Adi Shankara that championed the Yoga and Advaita Vedanta interpretation of the Upanishads. Gorakhnath considered the controversy between dualism and nondualism spiritual theories in medieval India as useless from practice point of view, he emphasised that the choice is of the yogi, that the spiritual discipline and practice by either path leads to "perfectly illumined samadhi state of the individual phenomenal consciousness", states Banerjea.
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In ontology and the philosophy of mind, a non-physical entity is a spirit or being that exists outside physical reality. Their existence divides the philosophical school of physicalism from the schools of idealism and dualism; with the latter schools holding that they can exist and the former holding that they cannot. If one posits that non-physical entities can exist, there exist further debates as to their inherent natures and their position relative to physical entities.
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The Self as Agent. Humanity Books. p. 78. The reliance on thought creates an irreconcilable dualism between thought and action in which the unity of experience is lost, thus dissolving the integrity of our selves, and destroying any connection with reality. In order to formulate a more adequate cogito, Macmurray proposes the substitution of "I do" for "I think," ultimately leading to a belief in God as an agent to whom all persons stand in relation.
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The Jagat and the Jivas form his body and the soul becomes liberated when it realizes that it is a part of God. According to Advaita Vedanta (non-dualism), Brahman is the ultimate supreme sole Reality beyond names and forms. Brahman, which is Truth, Consciousness and Bliss, and the soul are non-different, identical, unchangeable and eternal. According to the dvaita schools, jiva is essentially an eternal spiritual entity (ajada-dravya) whose essence is constituted by knowledge (jnana).
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He died at the age of 44 in 1677 from a lung illness, perhaps tuberculosis or silicosis exacerbated by the inhalation of fine glass dust while grinding lenses. He is buried in the Christian churchyard of Nieuwe Kerk in The Hague. Spinoza's magnum opus, the Ethics, was published posthumously in the year of his death. The work opposed Descartes' philosophy of mind–body dualism and earned Spinoza recognition as one of Western philosophy's most important thinkers.
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René Descartes made ontological space for modern medicine by separating body from mind – while mind is superior to body as it constitutes the uniqueness of the human soul (the province of theology), body is inferior to mind as it is mere matter. Medicine simply investigated(s) the body as machine. While Cartesian dualism dominates clinical approaches to medical research and treatment, the legitimacy of the split between mind and body has been consistently challenged from a variety of perspectives.
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In this sense mathematics could be said to be one discipline that studies the inner aspect of reality. Steiner proposes that the apparent dualism of experience can be overcome by discovering the inner and initially hidden unity of perception and thinking.Johannes Hemleben, Rudolf Steiner: A documentary biography, Henry Goulden, 1975, , pp. 61–64 (German edition: Rudolf Steiner: mit Selbstzeugnissen und Bilddokumenten, Rowohlt, 1990, ) By observing a thinking process sufficiently intensively, perceiving and thinking can begin to unify.
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According to Yazidism there is no entity that represents evil in opposition to God; such dualism is rejected by Yazidis,Birgül Açikyildiz The Yezidis: The History of a Community, Culture and Religion I.B.Tauris 2014 p. 74 and evil is regarded as nonexistent.Wadie Jwaideh The Kurdish National Movement: Its Origins and Development Syracuse University Press 2006 p. 20 Yazidis adhere to strict monism and are prohibited from uttering the word "devil" and from speaking of anything related to Hell.
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Russian opera includes the works of such composers as Glinka, Mussorgsky, Borodin, Tchaikovsky, Rimsky-Korsakov, Stravinsky, Prokofiev and Shostakovich. Searching for its typical and characteristic features, Russian opera (and Russian music as a whole), has often been under strong foreign influence. Italian, French, and German operas have served as examples, even when composers sought to introduce special, national elements into their work. This dualism, to a greater or lesser degree, has persisted throughout the whole history of Russian opera.
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Reaction to Danish and French nationalism provided foci for expressions of German unity. Military successes—especially those of Prussia—in three regional wars generated enthusiasm and pride that politicians could harness to promote unification. This experience echoed the memory of mutual accomplishment in the Napoleonic Wars, particularly in the War of Liberation of 1813–14. By establishing a Germany without Austria, the political and administrative unification in 1871 at least temporarily solved the problem of dualism.
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Shankara in his commentary on the Mandukya Upanishad explains that Vedantic reasoning reveals the essential meaning of scriptural statement in the context of its goal, proves the logical untenability of all contrary concepts so as to establish the intelligibility of non-dualism and expose the mutually contradictory nature of dualistic views about Reality. The process of Vedantic reasoning is three-fold viz; through shravana , manana and nididhyasana, with the aspirant, endowed with shraddha , reasoning with an open mind.
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The dualistic influence of inyogoku (yin yang dualism) is apparent only in respects to the mudra of certain kuji rituals. As stated earlier the kuji in and of itself is a simple prayer. The obvious influences of onmyōdō (the way of Yin and Yang) is clearly seen in the mudra themselves which were added latter. Especially in regards to the first and last mudras, the mudras associated with the syllables "to" and "sha", "kai" and "jin".
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Error, according to the 4th Meditation, comes about because people make judgments about things which are not in the intellect or understanding. This is possible because the human will, being free, is not limited like the human intellect. Spinoza, though considered a Cartesian and a rationalist, rejected Cartesian dualism and idealism. In his "pantheistic" approach, explained for example in his Ethics, God is the same as nature, the human intellect is just the same as the human will.
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Jessie J is shown in a hall of doors that gives a resemblance to the curious hall in the first chapter of Alice in Wonderland. Jessie J also rolls in tar and appears dressed as the Roman goddess Libertas, who is better known as the robed female figure of the Statue of Liberty, what could be interpreted as Black-and-white dualism. After completing the filming sessions, Jessie J described the video as her favorite done so far.
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The company had little interest in film making and so the film industry in Ghana continued with independent film makers whose funding relied on the popular appeal of the films. For example, in Ghanaian cinema, there is a popular theme of darkness and occultism placed in a framework of Christian dualism involving God and the Devil (see Meyer 1999a). Twi dialect movies are known as "Kumawood" films. English-speaking Ghanaian films are sometimes known as "Ghallywood" productions.
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Light against darkness: dualism in ancient Mediterranean religion and the contemporary world. Vol. 2. Vandenhoeck & Ruprecht, 2010. p288-289 The introduction for the book was written by T. McCants Stewart. In 1888, Perry was elected president of a national meeting of Baptists, which came to be a union meeting of the General Association of Western States and Territories, the Foreign Mission Convention of the United States and the American Baptist Missionary Union, with Charles H. Parrish Secretary.
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While Zongmi acknowledged that the essence of Buddha-nature and its functioning in the day-to-day reality are but different aspects of the same reality, he insisted that there is a difference. To avoid the dualism he saw in the Northern Line and the radical nondualism and antinomianism of the Hung-chou school, Zongmi’s paradigm preserved "an ethically critical duality within a larger ontological unity", an ontology which he claimed was lacking in Hung- chou Chan.
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It appeared in 1939 in abridged form in English (The Hungarian Economic Yearbook). In three volumes, appeared his great historical work of 1934–35, in which he - Fabricated history of dualism and the revolutions from 1918 to 1920 - mostly political. The fourth volume, which deals with the inter-war period, has been published only in 2001. In recognition of his journalistic activities and history chose him in 1941 the Hungarian Academy of Sciences as a corresponding member.
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The school of in-essence monism or purified non-dualism of Vallabha sees equality in "essence" of the individual self with God. There is no real difference between the two (like the analogy of sparks to fire). However, unlike Shankara's Advaita, Vallabha does not deny God as the whole and the individual as the part. The individual soul is not the Supreme (Satcitananda) clouded by the force of avidya, but is itself Brahman, with one attribute (ananda) rendered imperceptible.
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The book is an "anthropology of science" that explores the dualistic distinction modernity makes between nature and society. Pre-modern peoples, argues Latour, made no such division. Contemporary matters of public concern such as global warming, the HIV/AIDS pandemic and emerging biotechnologies mix politics, science, popular and specialist discourse to such a degree that a tidy nature/culture dualism is no longer possible. This inconsistency has given rise to post- modern and anti-modern movements.
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Online Etymology Dictionary: kathenotheism Henotheism refers to a pluralistic theology wherein different deities are viewed to be of a unitary, equivalent divine essence. Another term related to henotheism is "equitheism", referring to the belief that all gods are equal. Further, the term henotheism does not exclude monism, nondualism or dualism. Various scholars prefer the term monolatrism to henotheism, to discuss religions where a single god is central, but the existence or the position of other gods is not denied.
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The 2009/2010 season was the beginning of Persebaya Surabaya's dualism. Persebaya Surabaya (PT Persebaya Indonesia) experienced degradation to the First Division due to being forced to rematch 3 times against Persik Kediri with different places namely in Kediri, Yogyakarta [6], and Palembang [7]. In the third rematch Persebaya refused to do the rematch, the management did not accept and did not want to join the Premier Division and then follow the illegal league "Indonesia Premier League" from the previous name Persebaya Surabaya (PT Surabaya Indonesia) was changed to Persebaya 1927 (PT Persebaya Indonesia). Utilizing the Persebaya slot in the Premier Division the following season, Wisnu Wardhana took over Persikubar (Kutai Barat) and registered it as Persebaya to enter the Premier Division Competition. Although bearing the official name of Persebaya, the team formed by Wisnu Wardhana did not have a place in the hearts of Bonek (Persebaya supporters), they were more loyal to support the "original" Persebaya who were forced to change their name to Persebaya 1927 due to dualism of competition, and IPL was not recognized as a competition PSSI official.
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This is a problem for non-physical entities as posited by dualism: by what mechanism, exactly, do they interact with physical entities, and how can they do so? Interaction with physical systems requires physical properties which a non-physical entity does not possess. Dualists either, like Descartes, avoid the problem by considering it impossible for a non-physical mind to conceive the relationship that it has with the physical, and so impossible to explain philosophically, or assert that the questioner has made the fundamental mistake of thinking that the distinction between the physical and the non-physical is such that it prevents each from affecting the other. Other questions about the non-physical which dualism has not answered include such questions as how many minds each person can have, which is not an issue for physicalism which can simply declare one-mind-per-person almost by definition; and whether non-physical entities such as minds and souls are simple or compound, and if the latter, what "stuff" the compounds are made from.
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During this decade, he wrote many treatises on various subjects, ranging from the color of the sky to the existence of God through the origins of languages (see e. g. references in Johann Christian Poggendorff, 1863). After this polygraphic formation period, Tetens goes back to more fundamental enquiries: after having read David Hume's work, he popularized it throughout the German-speaking world. Tetens is therefore supposed to have introduced Immanuel Kant to phenomenalistic thought and to the empiricism / transcendence dualism.
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In the Upanishads, 'jnana yoga aims at the realization of the oneness of the individual self (Atman) and the ultimate Self (Brahman). These teachings are found in the early Upanishads. According to Chambliss, the mystical teachings within these Upanishads discuss "the way of knowledge of the Self", a union, the realization that the Self (Atman) and the Brahman are logical. The teachings in the Upanishads have been interpreted in a number of ways, ranging from non-theistic monism to theistic dualism.
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Bronze Age cultures such as ancient Mesopotamia and ancient Egypt (along with similarly structured but chronologically later cultures such as Mayans and Aztecs) developed belief systems based on mythology, anthropomorphic gods, mind–body dualism, and a spirit world, to explain causes and cosmology. These cultures appear to have been interested in astronomy and may have associated or identified the stars with some of these entities. In ancient Egypt, the ontological distinction between order (maat) and chaos (Isfet) seems to have been important.
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In other words, doubting one's own doubting is absurd. This was, for Descartes, an irrefutable principle upon which to ground all forms of other knowledge. Descartes posited a metaphysical dualism, distinguishing between the substances of the human body ("res extensa") and the mind or soul ("res cogitans"). This crucial distinction would be left unresolved and lead to what is known as the mind-body problem, since the two substances in the Cartesian system are independent of each other and irreducible.
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Plumwood spent her academic life arguing against the "hyperseparation" of humans from the rest of nature and what she called the "standpoint of mastery"; a reason/nature dualism in which the natural world—including women, indigenous people, and non-humans—is subordinated.Davion, Victoria (Fall 2009). "Introduction", Ethics and the Environment, 14(2), Special Issue on Ecofeminism in Honor of Val Plumwood. Between 1972 and 2012, she authored or co-authored four books and over 100 papers on logic, metaphysics, the environment, and ecofeminism.
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Christianity strongly maintains the creator–creature distinction as fundamental. Christians maintain that God created the universe ex nihilo and not from his own substance, so that the creator is not to be confused with creation, but rather transcends it (metaphysical dualism) (cf. Genesis). Although, there is growing movement to have a "Christian Panentheism". Even more immanent concepts and theologies are to be defined together with God's omnipotence, omnipresence and omniscience, due to God's desire for intimate contact with his own creation (cf.
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Due to this, Lewis instead argued for a more limited type of dualism.Lewis, C. S, "God and Evil" in God in the Dock: Essays in Theology and Ethics, ed. W. Hooper (Grand Rapids, Michigan: Eerdsmans, 1970), p. 21–24 Other theologians, such as Greg Boyd, have argued in more depth that the Biblical authors held a "limited dualism", meaning that God and Satan do engage in real battle, but only due to free will given by God, for the duration that God allows.
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This dualism likely provided impetus for later anatomists to further explore the relationship between the anatomical and functional aspects of brain anatomy. Thomas Willis is considered a second pioneer in the study of neurology and brain science. He wrote Cerebri Anatome () in 1664, followed by Cerebral Pathology in 1667. In these he described the structure of the cerebellum, the ventricles, the cerebral hemispheres, the brainstem, and the cranial nerves, studied its blood supply; and proposed functions associated with different areas of the brain.
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Ludwig von Mises' insistence on methodological dualism was a reaction against “the ‘methodological monism’ preached by behaviorists and positivists who [saw] no basic reason to approach human behavior and social phenomena differently from the way natural scientists approach molecular behavior and physical phenomena.”White, L. (2003). The methodology of the Austrian school economists, p. 17. Mises states that the sciences of human action deal with ends and means, with volition, with meaning and understanding, with “thoughts, ideas, and judgments of value”.
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Sri Vaishnavism's philosophical foundation was established by Ramanuja, who started his Vedic studies with Yadava Prakaasa in an Advaita Vedanta monastery. He brought Upanishadic ideas to this tradition, and wrote texts on qualified monism, called Vishishtadvaita in the Hindu tradition. His ideas are one of three subschools in Vedanta, the other two are known as Adi Shankara's Advaita (absolute monism) and Madhvacharya's Dvaita (dualism). Ramanuja's Vishishtadvaita asserts that Atman (souls) and Brahman are different, a difference that is never transcended.
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Traditional Chinese culture differentiates two hun and po spirits or souls, which correlate with yang and yin respectively. Within this soul dualism, every human has both an ethereal hun 魂 "spiritual soul; spirit; mood" that leaves the body after death and a substantive po 魄 "physical soul; spirit; vigor" that remains with the corpse. Chinese traditions differ over the number of hun and po souls in a person, for example, Daoism has the sanhunqipo 三魂七魄 "three hun and seven po".
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Henri Bergson, The Creative Mind: An Introduction to Metaphysics, pages 187 to 188. The method then consists in placing oneself within the Duration, which always contains a sense of all the other Durations within the absolute Duration. From here, one should expand their Duration into a continuous heterogeneity. Once this is done, one differentiates two extremities within the Duration to create a dualism, just as one differentiates between red and yellow within the colour spectrum, before showing they are in fact one.
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From Hellenistic times, mention of a second divine figure, either beside YHWH or beneath him, occur in a number of Jewish texts, mostly apocryphal. These Jewish traditions implying a divine dualism were most frequently associated with Enoch. In the rabbinic period they centre on 'Metatron', often in the context of debates over the heretical doctrine of 'two powers in heaven' (shtei rashunot ba- shammayim).Alan Segal, Two Powers in Heaven: Early Rabbinic Reports about Christianity and Gnosticism, BRILL 2002 pp.60ff.
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By the rise of Louis XIV, the Habsburgs were chiefly dependent on their hereditary lands to counter the rise of Prussia, some of whose territories lay inside the Empire. Throughout the 18th century, the Habsburgs were embroiled in various European conflicts, such as the War of the Spanish Succession (1701-1714), the War of the Polish Succession (1733-1735), and the War of the Austrian Succession (1740-1748). The German dualism between Austria and Prussia dominated the empire's history after 1740.
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Wurtzel (2003), p. 97 Hubert Dreyfuss, a Professor of Philosophy at the University of California, Berkeley and Mark Wrathall, a Humanities Professor at Brigham Young University believed that the song was an exploration into philosophical dualism. Quoting the lyric "Head of heaven, fingers in the mire", they said "if we are essentially dual in this way, then any attempt to overcome one side in favour of the other inevitably ends in despair", comparing the underlying philosophy to Blaise Pascal's Pensées.Dreyfuss (2006), p.
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"Why I Am Not a Property Dualist." Archived from the original on 10 December 2006. Non-reductive physicalism is a form of property dualism in which it is asserted that all mental states are causally reducible to physical states. One argument for this has been made in the form of anomalous monism expressed by Donald Davidson, where it is argued that mental events are identical to physical events, however, relations of mental events cannot be described by strict law-governed causal relationships.
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But this leads to a substantial problem for Cartesian dualism: How can an immaterial mind cause anything in a material body, and vice versa? This has often been called the "problem of interactionism." Descartes himself struggled to come up with a feasible answer to this problem. In his letter to Elisabeth of Bohemia, Princess Palatine, he suggested that spirits interacted with the body through the pineal gland, a small gland in the centre of the brain, between the two hemispheres.
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If one is to avoid ontological dualism, then the mind that has a perspective must be part of the physical reality to which it applies its perspective. If this is the case, then in order to perceive the physical world as psychological, the mind must have a perspective on the physical. This, in turn, presupposes the existence of mind. However, cognitive science and psychology do not require the mind to be irreducible, and operate on the assumption that it has physical basis.
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In West Nusa Tenggara, the number of poor people is reported to be 23.7% out of the total urban population. Firman (2000) argues that this socio-economic dualism depicts the spatial segregation and socio-economic inequality. According to Theil Index T, inequality in Indonesia’s urban cities increased from 0.25 to 0.33 in the period of 1999 to 2002. Without availability of employment catered to the needs of rural-urban migrants, the income segregation between rich and poor in urban areas will worsen.
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There are, for example, numerous parallels in the concepts in the Samkhya school of Hinduism, Yoga and the Abhidharma schools of thought, particularly from the 2nd century BCE to the 1st century AD, notes Larson.Larson, pp. 43-45 Patanjali's Yoga Sutras may be a synthesis of these three traditions. From the Samkhya school of Hinduism, the Yoga Sutras adopt the "reflective discernment" (adhyavasaya) of prakrti and purusa (dualism), its metaphysical rationalism, as well its three epistemic methods to gaining reliable knowledge.
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Unintelligent, unmanifest, uncaused, ever-active, imperceptible and eternal Prakriti is alone the final source of the world of objects. The Puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the Prakriti is the enjoyed (bhogya). Samkhya-Yoga believes that the Puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. This metaphysics is a pluralistic spiritualism, a form of realism built on the foundation of dualism.
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If his reasoning is sound, it follows that to be a physicist, one must restrain one's skepticism enough to trust one's senses, or else rely on anti-realism. René Descartes' metaphysical system of mind–body dualism describes two kinds of substance: matter and mind. According to this system, everything that is "matter" is deterministic and natural--and so belongs to natural philosophy--and everything that is "mind" is volitional and non-natural, and falls outside the domain of philosophy of nature.
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The control of the press that the Iranian government had was a result of the "dysfunctional dualism of political and ideological institutions". The struggle between conservative and moderate reform administration resulted in restriction of the press. During this time period, Iran experienced an apparent struggle of power between reformist president Muhammad Khatami and the conservative leader of the Islamic republic, Ayatollah Ali Khamenei. In efforts to decrease support for the president's liberalization agenda, the judiciary closed down newspapers that expressed reformative views.
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The argument for there only being one Substance (or, more colloquially, one kind of stuff) in the universe occurs in the first fourteen propositions of The Ethics. The following proposition expresses Spinoza's commitment to substance monism: Spinoza takes this proposition to follow directly from everything he says prior to it. Spinoza's monism is contrasted with Descartes' dualism and Leibniz's pluralism. Thus, Spinoza avoids the unsolvable problem of how mind and body interact, which troubled Descartes in his Meditations on First Philosophy.
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CMT's fundamental philosophical principles come from diverse sketches of the body-mind problematic in western philosophy. Up until today Descartes' dualism (body and mind as separate entities) marks our thinking. The transition from philosophy to psychology through Ehrenfels, Koffka and Köhler, the Gestalt psychologists, brought about the change to a unifying concept. In the field of philosophy, the phenomenologist and existence philosopher Gabriel Marcel made a significant contribution to the overcoming of the body-mind split with his "Etre et avoir" theory.
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The system of Cuclin is a form of idealism, but not one very easy to characterise. It is a musical panpsychism, claiming influence from the Pythagorean thought, and showing the Absolute to be a living system of harmonized functions, in continuous expansion. It has been suggested that his particular brand of idealism be called “functionalist idealism” (Rusu 2002). During the communist period, the philosophy of Cuclin was considered a materialist dualism (Matei 1985, Tănase 1985), point of view contested by Rusu.
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Monism maintains that there is only one kind of stuff, and that mind and matter are both aspects of it. The problem was addressed by pre- Aristotelian philosophers, and was famously addressed by René Descartes in the 17th century, resulting in Cartesian dualism. Descartes believed that humans only, and not other animals have this non-physical mind. The rejection of the mind–body dichotomy is found in French Structuralism, and is a position that generally characterized post-war French philosophy.
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In his published paper on the subject, Dumas introduces his theory of types. Since the trichloracetic acid retained similar properties to acetic acid, Dumas reasoned that there were certain chemical structures that remained comparatively unchanged even if one atom were changed within them. The basis of this theory rests in the natural history of organism classification, which Dumas learned under the botanist de Candolle. This new theory challenged Berzelius's previous theory of electrochemical dualism and was also a competitor of radical theory.
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However, as we can scientifically verify, this is clearly not true of the physiological components of the perceptual process. This also brings up the problem of dualism and its relation to representative realism, concerning the incongruous marriage of the metaphysical and the physical. The new objection to the Homunculus Argument claims that it relies on a naive view of sensation. Because the eyes respond to light rays is no reason for supposing that the visual field requires eyes to see it.
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Erhabor Emokpae, a native of Oredo local government area in Edo State, was born on 9 May 1934, his father was a Bini atheist chief and his mother was a Muslim from Benin City. He completed his basic education at Government School, Benin before attending the Yaba Trade Centre (now Yaba College of Technology). He went on to study art in England in 1963. The background of his upbringing made him dwell on themes of dualism in most of his artworks.
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In the former, the mystic perceives the unity in "the multiplicity of external material objects", while in the latter the mystic perceives the One within the depths of her consciousness "as the wholly naked One devoid of any plurality whatever".Stace. Mysticism and Philosophy. 1960, pps. 61-62. Stace also looks at whether mystical experience can be considered objective or subjective, and considers whether the relationship between God and the world should properly be considered pantheism, dualism or something else.
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More recently postmodern anthropologists are increasingly engaging with the concept of animism. Modernism is characterized by a Cartesian subject-object dualism that divides the subjective from the objective, and culture from nature. In this view, animism is the inverse of scientism, and hence inherently invalid. Drawing on the work of Bruno Latour, these anthropologists question such modernist assumptions, and theorize that all societies continue to "animate" the world around them, but not just as a Tylorian survival of primitive thought.
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A. M. Cooper et al ed., Psychoanalysis on the Move () p. 79 This is part of his notion of dual narcissism, which is likely to be mapped onto the irreducible dualism of life and death drives, opposing the concept of positive narcissism, which aims to reach unity, and negative narcissism, one that strives toward the zero level and aims at nothingness. Green's concept is akin to Francis Pasche's conception of antinarcissism, which is characterized by an object and a direction.
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Between 1894 and 1902, Friedlaender studied medicine, philosophy, German literature, archaeology, and art history in Munich, Berlin, and Jena. He wrote his dissertation on Arthur Schopenhauer and Kant. He approached the contemporary problems of his day through the lens of Kantian philosophy, in the footsteps of his teacher, the neo-Kantian Ernst Marcus. His most philosophical work, Die schoepferische Indifferenz (1918), Friedlaender built upon Kant's ideas to move beyond the classical dualism of subject and object in a purified, absolute self.
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These focussed on jnana (knowledge) driven aspects of the Vedic religion and the Upanishads. This included metaphysical concepts such as ātman and Brahman, and an emphasis on meditation, self-discipline, self-knowledge and abstract spirituality, rather than ritualism. The Upanishads were variously interpreted by ancient- and medieval-era Vedanta scholars. Consequently, the Vedanta separated into many sub-schools, ranging from theistic dualism to non-theistic monism, each interpreting the texts in its own way and producing its own series of sub- commentaries.
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In his essay "Descartes' Myth", Ryle's philosophical arguments lay out his notion of the mistaken foundations of mind-body dualism. He suggests that, to speak of mind and body as substances, as a dualist does, is to commit a category mistake: > Such in outline is the official theory. I shall often speak of it, with > deliberate abusiveness, as "the dogma of the Ghost in the Machine." I hope > to prove that it is entirely false, and false not in detail but in > principle.
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Edward Billings first coined the term "liaison psychiatry." The publishing of two texts A Handbook of Elementary Psychobiology and Psychiatry, by Billings, and Psychosomatic Medicine, by Edward Weiss and O. Spurgeon English, outlined the theoretical foundations for the developing field. George L. Engel is considered to have been one of the most important figures in the development of liaison psychiatry and coined the term "Biopsychosocial Model" which overcame divisions created by Cartesian Dualism and was to have wider repercussions on psychiatric practice.
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In Jewish Kabbalistic cosmology of Isaac Luria, the qlippot are metaphorical "shells" surrounding holiness. They are spiritual obstacles receiving their existence from God only in an external, rather than internal manner. Divinity in Judaism connotes revelation of God's true unity, while the shells conceal holiness, as a peel conceals the fruit within. They are therefore synonymous with idolatry, the root of impurity through ascribing false dualism in the Divine, and with the Sitra Achra ( "Other Side"), the perceived realm opposite to holiness.
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Aslan refers to Al Qaeda's jihad against the west as "a cosmic war", distinct from holy war, in which rival religious groups are engaged in an earthly battle for material goals. "A cosmic war is like a ritual drama in which participants act out on earth a battle they believe is actually taking place in the heavens." American rhetoric of "war on terrorism", Aslan says, is in precise "cosmic dualism" to Al Qaeda's jihad. Aslan draws a distinction between Islamism and Jihadism.
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Later Jewish philosophy came under strong Western intellectual influences and includes the works of Moses Mendelssohn who ushered in the Haskalah (the Jewish Enlightenment), Jewish existentialism, and Reform Judaism. Pre-Islamic Iranian philosophy begins with the work of Zoroaster, one of the first promoters of monotheism and of the dualism between good and evil. This dualistic cosmogony influenced later Iranian developments such as Manichaeism, Mazdakism, and Zurvanism. After the Muslim conquests, Early Islamic philosophy developed the Greek philosophical traditions in new innovative directions.
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René Descartes' rationalist philosophy laid the foundation for enlightenment thinking. His attempt to construct the sciences on a secure metaphysical foundation was not as successful as his method of doubt applied in philosophic areas leading to a dualistic doctrine of mind and matter. His skepticism was refined by John Locke's Essay Concerning Human Understanding (1690) and David Hume's writings in the 1740s. His dualism was challenged by Spinoza's uncompromising assertion of the unity of matter in his Tractatus (1670) and Ethics (1677).
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Green Grass, Running Water has been hailed as a merger between oral and written tradition, as well as between Aboriginal and European-American cultures. The story has a dualism that is present throughout, starting with Coyote and Dog. In Green Grass, Running Water, Coyote is the Trickster of Aboriginal tradition, specifically Plains/Prairie tradition, whereas Dog thinks that he is "GOD", but is merely Coyote's dream. Each of the four escaped Aboriginal men originally starts as a mythical figure from Aboriginal oral tradition.
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Although a non-practicing Catholic himself, Rieger attended a number of Church pilgrimages and meetings. In his view, the Church and its role in Czech history offered to the nationalist struggle a sense of historical unity and significance. Rieger’s image was also threatened by his failure to recognize the significance of Panslavism. In 1867, his journey with Palacký to Moscow to attend a convention in protest of dualism was falsely interpreted by the Czech press to be a symbolic gesture towards Pan-Slavism.
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Armstrong holds to a physicalist, functionalist theory of the mind. He initially was attracted to Gilbert Ryle's The Concept of Mind and the rejection of Cartesian dualism. Armstrong did not accept behaviourism and instead defended a theory he referred to as the "central- state theory" which identifies mental states with the state of the central nervous system. In A Materialist Theory of Mind, he accepted that mental states such as consciousness exist, but stated that they can be explained as physical phenomena.
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The other party, led by Vilém Zajíc of Valdek (Latin: Wilhelmus Lepus de Waldek;ORIGINI DEL COGNOME LEPORE in Boemia e Moravia, digilander.libero.it German: Wilhelm Hase von Waldeck), convinced the Queen that the intent of Lord Lipá was to overthrow John. Consequently, in 1315 John had Jindřich imprisoned. By 1318 John had reconciled with the nobility and recognised their rights along with taking a further step to establish dualism of the Estates and a division of government between the king and the nobles.
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The state, as an entity, had become officially independent from the party (even though this independence was still largely fictitious within a communist state). Thus, from 1982 onwards, Rzeczpospolita and Trybuna Ludu resumed their parallel existence as the official bulletins of the government and the party apparatus respectively. This dualism corresponded to the situation in the Soviet Union, where the government newspaper Izvestia functioned alongside the party's Pravda, and where Izvestia has steered a course strikingly similar to Rzeczpospolita in the 1990s.
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Deep Purple's live shows were from the start very loud and hard rocking and their stage set included stacks of custom purple vinyl Marshall amps and fancy dresses.Thompson: pp. 44–45 The dualism between Blackmore's flamboyant guitar playing, which he had honed in many years of daily practice and experimented on tour with Sutch,Bloom: p.111 and Lord's rocking Hammond solos was still in an embryonic stage, but it would soon become an integral part of the band's dynamics.
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She denounced Bernstein's evolutionary socialism for being a "petty-bourgeois vulgarization of Marxism" and claimed that Bernstein's years of exile in Britain had made him lose familiarity with the situation in Germany, where he was promoting evolutionary socialism. Luxemburg sought to maintain social democracy as a revolutionary Marxist creed. Both Kautsky and Luxemburg condemned Bernstein's philosophy of science as flawed for having abandoned Hegelian dialectics for Kantian philosophical dualism. Russian Marxist George Plekhanov joined Kautsky and Luxemburg in condemning Bernstein for having a neo-Kantian philosophy.
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However, these groups left few records, and the link between them and Manichaeans is tenuous. Regardless of its accuracy, the charge of Manichaeism was leveled at them by contemporary orthodox opponents, who often tried to make contemporary heresies conform to those combatted by the church fathers. Whether the dualism of the Paulicians, Bogomils, and Cathars and their belief that the world was created by a Satanic demiurge were due to influence from Manichaeism is impossible to determine. The Cathars apparently adopted the Manichaean principles of church organization.
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The quadruple notations represents the prime decomposition of the numbers that are needed to describe the chord, limited to the first four prime numbers. Vogel adopts the harmonic dualism of Arthur von Oettingen, with major and minor chords being mirror images of each other. This view is complemented by a quantitative computation of consonance (or rather dissonance) values. C major and C minor chord with upper and lower reference tone For this purpose Vogel introduces virtual reference tones that are not necessarily part of the chord.
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As in dualism, same functional and structural distinctions are also manifested in trialistic political concepts, referring to three instead of two political subjects. In functional trialism, distinction between three main branches of government (legislative, executive and judicial) is emphasized, while structural trialisam refers to internal political structure of triune states. In history, one of the most notable examples of trialism was manifested as a political concept that advocated transformation of the dual Austro-Hungarian Monarchy into a triune state, by creating a third constituent entity.
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In 1748, French doctor and philosopher La Mettrie espouses a materialistic definition of the human soul in L'Homme Machine Materialism belongs to the class of monist ontology, and is thus different from ontological theories based on dualism or pluralism. For singular explanations of the phenomenal reality, materialism would be in contrast to idealism, neutral monism, and spiritualism. It can also contrast with phenomenalism, vitalism, and dual-aspect monism. Its materiality can, in some ways, be linked to the concept of determinism, as espoused by Enlightenment thinkers.
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The mind–body problem in philosophy examines the relationship between mind and matter, and in particular the relationship between consciousness and the brain. The problem was addressed by René Descartes in the 17th century, resulting in Cartesian dualism, and by pre-Aristotelian philosophers, in Avicennian philosophy, and in earlier Asian and more specifically Indian traditions. It was later also applied to the theory of absolute identity set forth by Hegel and Schelling. Thereafter the term was more broadly used, for any theory postulating a unifying principle.
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This insight led Torrance to oppose every form of dualism because such thinking always tended to keep God from interacting with us in history in one way or another. He also opposed all forms of "subjectivism" because he held that it was impossible for people to know God objectively by reflecting upon themselves. Torrance was strongly influenced by Hugh Ross Mackintosh (1870-1936)David W. Torrance, "Thomas Forsyth Torrance: Minister of the Gospel, Pastor, and Evangelical Theologian" in The Promise of Trinitarian Theology, pp. 1-30, 7.
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Bodymind is a compound of body and mind and may be used differently in different meditation traditions. These different understandings often inform each other. The Buddhist philosopher, Herbert V. Günther, has stated: > What we call 'body' and 'mind' are mere abstractions from an identity > experience that cannot be reduced to the one or the other abstraction, nor > can it be hypostatized into some sort of thing without falsifying its very > being. Modern Western cultures inherited the concept of Cartesian dualism which isn't evident in many other cultures.
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Both Julius and Eduard were involved in the leadership of the Young Czech Party, which exerted influence in Bohemian politics in the later nineteenth century. Beginning in the early years of Dualism, the Young Czechs were ambitious and arrived on the scene with a striking political agenda of national demands. In the 1860s the Old Czech were the dominant party in Bohemian politics. They were criticized for abstaining from the election for the Bohemian Diet in protest against the centralist theories of the February Patent.
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Madhva brought Vedantic and Upanishadic ideas to this tradition, and wrote texts on dualism, called Dvaita in the Hindu tradition. His ideas are one of three subschools in Vedanta, the other two are known as Adi Shankara's Advaita (absolute monism) and Ramanujacharya's Vishistadvaita (qualified monism). According to Madhva, the Divine and the soul are completely distinct from each other. Madhva Sampradaya worships Vishnu as the highest Hindu deity and regards Madhva, whom they consider to be an incarnation of Vishnu's son, Vayu, as an incarnate saviour.
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Richard Swinburnesee Richard Swinburne The Existence of God Oxford:Clarendon (1979) Ch 9; The Evolution of the Soul 183-9 etc. put forward an inductive form of the argument in his book The Existence of God. He uses the argument from personal identity for mind-body dualism to show that we have a non-physical mental element to our minds. He suggests that the most probable way in which the non-physical and the physical are linked in causal- interaction is by design- which implies a designer.
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The theoretical background is given by D. Cassi as well as F. Merkl and H. Wagner. This work analyses the recurrence probability of random walks and spontaneous symmetry breaking in various dimensions. The finite recurrence probability of a random walk in one and two dimension shows a dualism to the lack of perfect long range order in one and two dimensions, while the vanishing recurrence probability of a random walk in 3D is dual to existence of perfect long range order and the possibility of symmetry breaking.
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Another common argument against dualism consists in the idea that since human beings (both phylogenetically and ontogenetically) begin their existence as entirely physical or material entities and since nothing outside of the domain of the physical is added later on in the course of development, then we must necessarily end up being fully developed material beings. There is nothing non-material or mentalistic involved in conception, the formation of the blastula, the gastrula, and so on. The postulation of a non-physical mind would seem superfluous.
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Schutte's first publications were a feminist interpretation of Friedrich Nietzsche: her dissertation, which shared a title with her first book, Beyond Nihilism: Nietzsche Without Masks. In this book, she agrees with Nietzsche's efforts to deconstruct dualism and rejects nihilism as part of a dualist philosophy. However, she criticizes the political implications Nietzsche writes into his work. Her second book, Cultural Identity and Social Liberation in Latin American Thought, discussed the interaction of activist movements and the progressive philosophies behind them in 20th century Latin America.
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1899; Eng. trans., 1893–96), a complete dictionary of music and musicians, the Geschichte der musiktheorie im IX.-XIX. jahrhundert(1898), a history of music theory in Europe through the 19th century, the Handbuch der Harmonielehre, a work on the study of harmony, and the Lehrbuch des Contrapunkts, a similar work on counterpoint, all of which have been translated into English. He was an advocate of harmonic dualism, and his theory of harmonic function is the foundation of harmonic theory as it is still taught in Germany.
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He successfully debated with many scholars and philosophers during this time and won over Naraharitirtha, a minister in Kalinga, who would later become Madhvacharya's first notable disciple. Unlike Adi Shankaracharya (788–820) who preached Advaita philosophy (monism) and Ramanujacharya who propounded Vishishtadvaita philosophy (qualified monism), Madhvacharya taught the Dvaita philosophy (dualism).Kamath (2001), pp. 150, 155 Madhvacharya taught complete devotion to the Hindu god Vishnu, emphasising Jnanamarga or the "path of knowledge", and insisted that the path of devotion "can help a soul to attain elevation" (Athmonathi).
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The Bhikshuka Upanishad (, IAST: Bhikṣuka Upaniṣad), also known as Bhikshukopanishad, is one of the minor Upanishads of Hinduism and is written in Sanskrit. The Upanishad describes four kinds of sannyasins (Hindu monks), their eating habits and lifestyle. Yoga is the path of spiritual liberation for all four. Of these, the Paramahamsa monks are discussed in this text at greater length, and described as loners who are patient with everyone, free from dualism in their thoughts, and who meditate on their soul and the Brahman.
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This theory, while useful in some contexts, came to be seen as insufficient. Berzelius's work with atomic weights and his theory of electrochemical dualism led to his development of a modern system of chemical formula notation that showed the composition of any compound both qualitatively and quantitatively. His system abbreviated the Latin names of the elements with one or two letters and applied superscripts to designate the number of atoms of each element present in the compound. Later, chemists changed to use of subscripts rather than superscripts.
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Representation of consciousness from the seventeenth century. Since Descartes's proposal of dualism, it became a general consensus that the mind had become a matter of philosophy and that science was not able to penetrate the issue of consciousness- that consciousness was outside of space and time. However, over the last 20 years, many scholars have begun to move toward a science of consciousness. Such notable neuroscientists that have led the move to neural correlates of the self and of consciousness are Antonio Damasio and Gerald Edelman.
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It is also required that the agent's causing of that event is not causally determined by prior events. A number of problems have been identified with this view. Firstly, it is difficult to establish the reason for any given choice by the agent, which suggests they may be random or determined by luck (without an underlying basis for the free will decision). Secondly, it has been questioned whether physical events can be caused by an external substance or mind – a common problem associated with interactionalist dualism.
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Such an approach has been considered a form of identity dualism. A description of "how conscious experience might affect brains" has been provided in which "the experience of conscious free will is the first-person perspective of the neural correlates of choosing." Recently, Claudio Costa developed a neocompatibilist theory based on the causal theory of action that is complementary to classical compatibilism. According to him, physical, psychological and rational restrictions can interfere at different levels of the causal chain that would naturally lead to action.
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The Nimbarka Sampradaya is based on Nimbarka's bhedabheda philosophy, duality and nonduality at the same time, or dualistic non-dualism. According to Nimbarka, there are three categories of existence, namely Isvara (God, Divine Being); cit (jiva, the individual soul); and acit (lifeless matter). Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. At the same time, cit and acit are not different from Isvara, because they cannot exist independently of Him.
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As Solovyov's basic philosophy rests on the idea that the essence of an object (see essentialism) can be validated only by intuition and that consciousness as a single organic whole is done in part by reason or logic but in completeness by (non-dualist) intuition. Soloyvev was partially attempting to reconcile the dualism (subject-object) found in German idealism. Vladimir Solovyov became a friend and confidant of Fyodor Dostoyevsky (1821–1881). In opposition to his friend, Solovyov was sympathetic to the Roman Catholic Church.
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Broad argued that if research could demonstrate that psychic events occur, this would challenge philosophical theories of "basic limiting principles" in at least five ways: #Backward causation (i.e., the future affecting the past) is rejected by many philosophers, but would be shown to occur if, for example, people could predict the future. # One common argument against dualism (i.e., the belief that, while bodies are physical entities, minds are a different, non-physical sort of entity) is that physical and non-physical things cannot interact.
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For one, Zhu Xi had claimed that human nature is inherently good. Jinsai disagreed and instead argued it had the potential to become good, but only through daily practice and deeds can this potential be realized. Additionally, he rejected the dualism of rational principal (li) and material force (qi) proposed by Song Confucianism, believing it was material force alone that led to the creation of life and all things. Furthermore, Zhu Xi connected the way of heaven (tendō) with the human way (jindō) through rational principal.
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George Berkeley is credited with the development of subjective idealism. Subjective idealism, or empirical idealism, is the monistic metaphysical doctrine that only minds and mental contents exist. It entails and is generally identified or associated with immaterialism, the doctrine that material things do not exist. Subjective idealism rejects dualism, neutral monism, and materialism; indeed, it is the contrary of eliminative materialism, the doctrine that all or some classes of mental phenomena (such as emotions, beliefs, or desires) do not exist, but are sheer illusions.
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Neo-Vedanta, also called "neo-Hinduism" is a modern interpretation of Hinduism which developed in response to western colonialism and orientalism, and aims to present Hinduism as a "homogenized ideal of Hinduism" with Advaita Vedanta as its central doctrine. Neo-Vedanta, as represented by Vivekananda and Radhakrishnan, is indebted to Advaita vedanta, but also reflects Advaya-philosophy. A main influence on neo-Advaita was :Ramakrishna, himself a bhakta and tantrika, and the guru of Vivekananda. According to Michael Taft, Ramakrishna reconciled the dualism of formlessness and form.
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Thomas S. Kuhn, The Structure of Scientific Revolutions: 50th Anniversary Edition, University of Chicago Press, 2012, p. xl. In La Déduction relativiste, Meyerson expressed the view that Einstein's general theory of relativity was a new version of the identification of matter with space, which he considered "the postulate upon which the whole (Cartesian) system rests."Quoted in Arthur O. Lovejoy, The Revolt against Dualism: An Inquiry Concerning the Existence of Ideas (New Brunswick, NJ: Transaction Publishers, 1996), p. 5; Lovejoy's translation [orig. publ. 1930].
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In the Kleindeutschland ("Lesser Germany") solution, the German states would be united under the leadership of the Prussian Hohenzollerns; in the Grossdeutschland ("Greater Germany") solution, the German states would be united under the leadership of the Austrian Habsburgs. This controversy, the latest phase of the German dualism debate that had dominated the politics of the German states and Austro-Prussian diplomacy since the 1701 creation of the Kingdom of Prussia, would come to a head during the following twenty years.Blackbourn, The long nineteenth century, pp. 160–175.
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New quarters were built, indicative of considerable urban growth. The city grew rich at this time, thanks to trade and commercial exchanges, and also to the tolls charged to travelers for using the Pont Vieux. In 1208, the Pope and the French king joined forces to combat the Cathars, who had developed their own version of ascetic Christian dualism, and so a heresy considered dangerous by the dominant Catholic Church. Repression was severe, and many Cathars were burnt at the stake throughout the region.
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Dualism is the view that the mind is irreducible to the physical body. There are multiple dualist accounts of the causal relationship between the mental and the physical, of which interactionism and epiphenomenalism are the most common today. Interactionism posits that the mental and physical causally impact one another, and is associated with the thought of René Descartes (1596–1650). Since Descartes' time, it has been criticized for failing to suggest a plausible mechanism by which a non-physical mind could impact the physical world.
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Bodymind is an approach to understand the relationship between the human body and mind where they are seen as a single integrated unit. It attempts to address the mind–body problem and resists the Western traditions of mind–body dualism. The term bodymind is also typically seen and encountered in disability studies, referring to the intricate and often inseparable relationship between the body and the mind, and how these two units might act as one. The field of psychosomatic medicine investigates the embodied manifestations of psychological processes.
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While the Western population tends to believe more in the idea of dualism, there is no reason to not believe the idea of holism. Many throughout the world who try to understand and live the idea of holism, say they feel more connected with themselves, with the environment, and with those around them. If anything, bodymind shows the significance of connected everything is- both in and outside ourselves. Bodymind is brought up in many different situations today in the modern world- especially in modern and alternative medicines.
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In 1975, LaVey abolished the grotto system, after which LaVeyan Satanism became a far less organized movement, although it remained greatly influenced by LaVey's writings. In the coming years, members of the church left it to establish their own organisations, also following LaVeyan Satanism, among them John Dewey Allee's First Church of Satan and Karla LaVey's First Satanic Church. The religion's doctrines are codified in LaVey's book, The Satanic Bible. The religion is materialist, rejecting the existence of supernatural beings, body-soul dualism, and life after death.
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Gijsbert van den Brink effectively refutes any view which says God has restricted His power because of his love saying it creates a "metaphysical dualism", and it would not alleviate God's responsibility for evil because God could have prevented evil by not restricting himself. Van den Brink goes on to elaborate an explanation of power and love within the Trinitarian view which equates power and love, and what he calls "the power of love" as representative of God's involvement in the struggle against evil.
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Ghost (played by Anthony Wong) is the guns specialist of the Logos ship in the video game Enter the Matrix and the feature films The Matrix Reloaded and The Matrix Revolutions. Ghost is described by the Wachowskis as an "ascetic Buddhist killer".Making of Enter the Matrix dialogue A student of philosophy, he quotes and/or refers to Hume, William James, Nietzsche and especially Kierkegaard. Ghost's name may be a reference to the phrase "ghost in the machine", which describes the concept of mind-body dualism.
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Gobert, R. D., The Mind-Body Stage: Passion and Interaction in the Cartesian Theater (Stanford: Stanford University Press, 2013). In Meditations on First Philosophy, Descartes attempted to demonstrate the existence of God and the distinction between the human soul and the body. Humans are a union of mind and body; thus Descartes's dualism embraced the idea that mind and body are distinct but closely joined. While many contemporary readers of Descartes found the distinction between mind and body difficult to grasp, he thought it was entirely straightforward.
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W. S. Woytinsky and E. S. Woytinsky, World Population and Production Trends and Outlooks (1953) pp. 1121, 1124 Electrical processes were an important substitute, yet did not improve competitiveness or reduce prices. Instead, they reinforced the dualism of the sector and initiated a vicious circle that prevented market expansion.Dario Gaggio, "Prezzi Relativi E Path Dependence: La Siderurgia Elettrica Italiana Dall'inizio Del Secolo All'autarchia" [Relative Prices and Path Dependence: the Italian Electric Iron and Steel Industry from the Start of the Century to Self-sufficiency].
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The Soviet Union used its relationship with Europe to gain economic cooperation with the Arab world during the Cold War and its influence in the Middle East by inciting proxy conflicts between the Arab states and their Jewish neighbors. The superpowers interacted with proxy combatants, which factored into the Soviet Union's omission from the Camp David Accords. The policy exposed Soviet dualism; while aiming to reduce their military budget and improve their image of the world stage, they pursued an anti-Israel policy in the Arabian Peninsula.
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Alternatives to strictly naturalist physics, such as mind–body dualism positing a mind or soul existing apart from one's body while perceiving, thinking, choosing freely, and as a result acting independently on the body, include both traditional religious metaphysics and less common newer compatibilist concepts. Also consistent with both autonomy and Darwinism, they allow for free personal agency based on practical reasons within the laws of physics. While less popular among 21st century philosophers, non-naturalist compatibilism is present in most if not almost all religions.
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The Monadology tried to answer two huge philosophical questions—both studied by Descartes—from a monist point of view. The first is about the nature of reality. The second, about the problem of communication of substances, is related to a common objection to mind-body dualism, namely, the body-soul interaction problem. Thus, Leibniz offered a new solution to the mind-matter interaction problem by positing a pre-established harmony between substances: the body is mere perceptions, which are all contained in a soul's complete concept.
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There are various Hindu tantric traditions within Shaivism, Shaktism and Vaishnavism. There are numerous tantric texts for these different traditions with different philosophical point of views, ranging from theistic dualism to absolute monism.Richard Davis (2014), Ritual in an Oscillating Universe: Worshipping Siva in Medieval India, Princeton University Press, , page 167 note 21, Quote (page 13): "Some agamas argue a monist metaphysics, while others are decidedly dualist. Some claim ritual is the most efficacious means of religious attainment, while others assert that knowledge is more important".
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The prix Louis-Guilloux is a French literary award established in 1983 by the Conseil général of the Côtes-d'Armor with the writers Yvon Le Men, Yannick Pelletier (specialist of Louis Guilloux). The idea of this prie is "to perpetuate the literary ideals and values of the Breton writer". The prize is granted each year to a work in the French language which is characterised by "the humane qualities of generous thought, refusing all dualism and all sacrifice of individuality in favour of ideological abstractions".
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Since the transfer of sovereignty over Macau in 1999, the government of Macau considers both "Macau" and "Macao" to be acceptable spellings of the name in English language publications, but the former was more widely used across English-speaking world, especially in the United States and Australia. While the latter was more widely used in the United Kingdom, especially in government documents. Meanwhile, the spelling was mixed in Canada. Dualism is visible in many English language government publications and documents, sometimes even within the same paragraph.
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Roy Ellen tackled the debate between nature and culture. Stating that the conception of nature has varied historically and ethnographically and as a result has become cultural. A popular environmental discourse in which the opposition is drawn between the holistic systemic vision of what is viewed as traditional or tribal and the dualism of the modern scientific Christian tradition. In his view nature has become some topological grid dividing the civilised and the uncivilised, which has led to the rejection of the very idea of nature.
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Electrochemical dualism is an obsolete scientific theory in chemistry relevant between around 1800 and around 1830 and pioneered by Jöns Jacob Berzelius.Jöns Jacob Berzelius, Richard A. Pizzi, Today's Chemist At Work, 2004, page 58 The theory held that all molecules are salts composed of basic and acidic oxides. The compound potassium sulphate for example was viewed as a salt of K2O and SO3. Berzelius based his theory on investigations he conducted in collaboration with Wilhelm Hisinger on certain salts with the newly discovered voltaic pile.
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Aside from the language used, there are a number of formulations explaining the problems Schelling was tackling in the Weltalter project. According to a 2010 paper, > When Schelling sat down to write the Ages of the World he had a large number > of seemingly contradictory philosophical commitments to reconcile. He wanted > to avoid dualism and yet acknowledge the essential and irreducible roles of > both spirit and matter. He wanted to give a law-like description of the > creation of the world and yet preserve divine freedom.
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A fragment of the Hippocratic Oath from the third century. Beyond medical ethics and bioethics, the philosophy of medicine is a branch of philosophy that includes the epistemology and ontology/metaphysics of medicine. Within the epistemology of medicine, evidence-based medicine (EBM) (or evidence-based practice (EBP)) has attracted attention, most notably the roles of randomisation, blinding and placebo controls. Related to these areas of investigation, ontologies of specific interest to the philosophy of medicine include Cartesian dualism, the monogenetic conception of diseaseLee, K., 2012.
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Philosophy of psychology is a relatively young field, because psychology only became a discipline of its own in the late 1800s. In particular, neurophilosophy has just recently become its own field with the works of Paul Churchland and Patricia Churchland. Philosophy of mind, by contrast, has been a well-established discipline since before psychology was a field of study at all. It is concerned with questions about the very nature of mind, the qualities of experience, and particular issues like the debate between dualism and monism.
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The character of Lulu has been described as embodying both elements of female sexuality's dualism, earth-mother and whore. In the words of Karl Kraus, she is the woman "who became the destroyer of all because everyone destroyed her". Berg's involvement with the lower depths of society in his two dramatic works, Wozzeck and Lulu, surprised even Schoenberg. Like Wozzeck, Lulu is social criticism, a tragedy in which the protagonists are portrayed as victims, gradually becoming enslaved to social forces they are too weak to deal with.
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Contemporary sociology has generally aimed toward a reconciliation of structure and agency as concepts. Anthony Giddens has developed structuration theory in such works as The Constitution of Society (1984). He presents a developed attempt to move beyond the dualism of structure and agency and argues for the "duality of structure" – where social structure is both the medium and the outcome of social action, and agents and structures as mutually constitutive entities with "equal ontological status". For Giddens, an agent's common interaction with structure, as a system of norms, is described as structuration.
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He believed the dualism of practical reason might be solved outside of philosophical ethics if it were shown, empirically, that the recommendations of rational egoism and utilitarianism coincided due to the reward of moral behaviour after death. According to Bart Schultz, despite Sidgwick's prominent role in institutionalizing parapsychology as a discipline, he had upon it an “overwhelmingly negative, destructive effect, akin to that of recent debunkers of parapsychology”; he and his Sidgwick Group associates became notable for exposing fraud mediums. One such incident was the exposure of the fraud of Eusapia Palladino.
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In stark contrast to the work of Michael R. Heim, who has promoted a Platonic dualism in his discussions of cyberspace and virtual reality, Koepsell has argued for a Searlean realism about all expression. Cyberspatial entities are expressions of the same type as any other intentionally produced, man-made object. Koepsell's work uses legal ontology and common sense ontology to examine social objects. In the process, Koepsell criticized the distinction between patentable and copyrightable objects as artificial, and argued for an open-source approach to all intellectual property.
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From 1985 until his retirement in 2002 he was Nolloth Professor of the Philosophy of the Christian Religion at the University of Oxford (his successor in this chair is Brian Leftow). He has continued to publish regularly since his retirement. Swinburne has been an active author throughout his career, producing a major book every two to three years. He has played an important role in recent debate over the mind–body problem, defending a substance dualism that recalls the work of René Descartes in important respects (see The Evolution of the Soul, 1997).
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It has been argued that embracing this mind/brain monism may be useful for several reasons. First, rejecting dualism implies that all mentation is biological, which provides a common research framework in which understanding and treatment of mental disorders can be advanced. Second, it mitigates widespread confusion about the legitimacy of mental illness by suggesting that all disorders should have a footprint in the brain. In sum, a reason for the division between psychiatry and neurology was the distinction between mind or first-person experience and the brain.
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Roderick Main, in the introduction to his 1997 book Jung on Synchronicity and the Paranormal, wrote: Jung felt synchronicity to be a principle that had explanatory power towards his concepts of archetypes and the collective unconscious.Archetypes and the Collective Unconscious : Jung defines the 'collective unconscious' as akin to instincts. It described a governing dynamic which underlies the whole of human experience and history—social, emotional, psychological, and spiritual. The emergence of the synchronistic paradigm was a significant move away from Cartesian dualism towards an underlying philosophy of double-aspect theory.
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Apophatic assertions are also an important feature of Mahayana sutras, especially the prajñaparamita genre. These currents of negative theology are visible in all forms of Buddhism. Apophatic movements in medieval Hindu philosophy are visible in the works of Shankara (8th century), a philosopher of Advaita Vedanta (non-dualism), and Bhartṛhari (5th century), a grammarian. While Shankara holds that the transcendent noumenon, Brahman, is realized by the means of negation of every phenomenon including language, Bhartṛhari theorizes that language has both phenomenal and noumenal dimensions, the latter of which manifests Brahman.
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Chaturmukha Basadi, Karkala Saavira Kambada Basadi, Moodabidri Shri Madhva Acharya, a Hindu philosopher and the chief proponent of the philosophy of Dwaita or Dualism. The Yakshagana is a night-long dance and drama performance practised in Tulu Nadu with great fanfare. Pilivesha is a unique form of folk dance in the region fascinating the young and the old alike, which is performed during Marnemi (as Dussehra is called in Tulu) and Krishna Janmashtami. Karadi Vesha (Bear Dance) is one more popular dance performed during Dasara in Tulu Nadu.
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Sphalerite, the more common polymorph of zinc sulfide Wurtzite, the less common polymorph of zinc sulfide ZnS exists in two main crystalline forms, and this dualism is often a salient example of polymorphism. In each form, the coordination geometry at Zn and S is tetrahedral. The more stable cubic form is known also as zinc blende or sphalerite. The hexagonal form is known as the mineral wurtzite, although it also can be produced synthetically.. The transition from the sphalerite form to the wurtzite form occurs at around 1020 °C.
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In an attempt to explain human violence, Koestler criticizes the dominant conceptions of psychology of his time (behaviorism) that postulate that human behaviors are subject to the selection of the fittest. For him this theory echoed the Darwinian conceptions of the evolution of species. The book contributes also to the longstanding debate surrounding the mind–body problem and focusing in particular on René Descartes's dualism, in the form elucidated by Ryle. Koestler's materialistic account argues that the personal experience of duality arises from what Koestler calls a holon.
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In praxeology, methodological dualism is an epistemological position which states that it is necessary ─ based on our current state of knowledge and understanding ─ to use a different method in analysing the actions of human beings than the methods of the natural sciences (such as physics, chemistry, physiology, etc.).Mises. (1957). Theory and history, p. 1. This position is based on the presupposition that humans differ radically from other objects in the external world. Namely, humans purposefully aim at chosen ends and employ chosen means to attain them (i.e.
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Lawrence Sondhaus, The Naval Policy of Austria-Hungary, 1867–1918: Navalism, Industrial Development, and the Politics of Dualism (Purdue Research Foundation, 1994), 354. On 4 November an Italian naval detachment under Admiral Guglielmo Rainer aboard the battleship arrived in the harbour of Fiume. Rainer declared the local government dissolved and, on 14 November Italian Prime Minister Vittorio Orlando, acting on the advice of Chief of Staff Armando Diaz, order Rainer to land a troop of marines. The next day (15 November) Diaz requested Allied troops take part in the occupation of Fiume.
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Consequently, it is possible that the Saari (Island) might be the island of Saaremaa in Estonia and Kalevala the Estonian mainland. Finnish folklorists Matti Kuusi and Pertti Anttonen state that terms such as the people of Kalevala or the tribe of Kalevala were fabricated by Elias Lönnrot. Moreover, they contend that the word Kalevala is very rare in traditional poetry and that by emphasizing dualism (Kalevala vs. Pohjola) Elias Lönnrot created the required tension that made the Kalevala dramatically successful and thus fit for a national epic of the time.
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Eric Mottram, writing in Stand (1969–70) praised Fisher as an experimental modernist,Eric Mottram, Stand, 1969–70. while Donald Davie, in a chapter devoted to Fisher in Thomas Hardy and British Poetry (1973), claimed affinities with what he considered a native tradition.Donald Davie, Thomas Hardy and British Poetry, Routledge & Keegan Paul, 1973. Peter Robinson has suggested that this kind of ‘dualism of approach’, with modernists and traditionalists both claiming Fisher as one of their own, has continued to the present.Peter Robinson, ‘Introduction’ in The Thing About Roy Fisher, ed.
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The two editors—Hapgood with the American edition and Gurevich with the Russian—made conflicting demands on Stanislavski.Benedetti (1999a, 344), Carnicke (1998, 74), and Milling and Ley (2001, 4). Gurevich became increasingly concerned that splitting An Actor's Work into two books would not only encourage misunderstandings of the unity and mutual implication of the psychological and physical aspects of the 'system', but would also give its Soviet critics grounds on which to attack it: "to accuse you of dualism, spiritualism, idealism, etc."Gurevich, quoted by Benedetti (1999a, 345).
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However, the central administration in Prague saw Olza as a Polish name and when most of the river became a part of Czechoslovakia in 1920 it tried to change its name to the Czech form, Olše. However, a degree of dualism in the naming persisted until the 1960s, when the Central State Administration of Geodesy and Cartography ruled that the only official form in the Czech Republic is Olše.Gawrecki 1993, 15. Locals on both sides of the border and from both nationalities continue to refer to the river as the Olza nevertheless.
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Sexual representation in the media, the sex industry, and related topics pertaining to sexual consent are all questions which feminist theory attempts to address. The debate resulting from the divergence of feminist attitudes culminated in the late 1970s and the 1980s. The resulting discursive dualism was one which contrasted those feminists who believed that patriarchal structure made consent impossible under certain conditions, whereas sex-positive feminists attempted to redefine and regain control of what it means to be a woman. Questions of sexual ethics remain relevant to feminist theory.
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Phenomenology can be defined as a way of philosophizing which involves descriptive explanations of phenomena as it is given to consciousness and how it is given to consciousness, which attempts to avoid imposed explanations. In France, phenomenology was seen as a radical Cartesianism which rejected substance dualism to better understand transcendental consciousness. It played a major role in existentialism and many postmodern philosophers' thought, such as Gilles Deleuze and Jacques Derrida, who actually began his career with a deep, critical study of Edmund Husserl. Phenomenology is still an important area of research in France today.
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Maurice Merleau-Ponty (1908–1961) was concerned with the foundations of perception. His theory of the subject-body was produced as an alternative to René Descartes' Cogito and substance dualism. In contrast to the clear distinction between the mind and the external world, where the latter is but an extension of the former, the subject-body is an existential account of the pre- reflective subject, the subject's perception and the world as intricately intertwined. Paul Ricœur (1913–2005) was one of the first to introduce phenomenology to France.
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The term Cartesian dualism is also often associated with this more specific notion of causal interaction through the pineal gland. However, this explanation was not satisfactory: how can an immaterial mind interact with the physical pineal gland? Because Descartes' was such a difficult theory to defend, some of his disciples, such as Arnold Geulincx and Nicolas Malebranche, proposed a different explanation: That all mind–body interactions required the direct intervention of God. According to these philosophers, the appropriate states of mind and body were only the occasions for such intervention, not real causes.
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Compare this to the situation in the brain, where one wants to say that a decision causes some neurons to fire and thus causes a body to move across the room. The intention to "cross the room now" is a mental event and, as such, it does not have physical properties such as force. If it has no force, then it would seem that it could not possibly cause any neuron to fire. However, with Dualism, an explanation is required of how something without any physical properties has physical effects.
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The problem is that if there is something totally non- physical causing a bunch of neurons to fire, then there is no physical event which causes the firing. This means that some physical energy is required to be generated against the physical laws of the deterministic universe—this is by definition a miracle and there can be no scientific explanation of (repeatable experiment performed regarding) where the physical energy for the firing came from.Baker, Gordon and Morris, Katherine J. (1996) Descartes' Dualism, London: Routledge. Such interactions would violate the fundamental laws of physics.
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Among other important pillars of their belief system are that the Divine Essence has successive manifestations in human form (mazhariyyat) and the belief in transmigration of the soul (dunaduni in Kurdish). Yarasani believe that every man needs to do what is written within their holy book, the Kalâm-e Saranjâm, otherwise they are not part of Yarsan. There is no compulsion or exclusion in Yarsan – anyone who chooses to follow its precepts is welcome. The Yarsani faith's features include millenarism, Innatism, egalitarianism, metempsychosis, angelology, divine manifestation and dualism.
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Karl Potter (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Volume 3, Delhi: Motilal Banarsidass, pp 210-215 Advaita Vedanta emphasizes Jnana Yoga as the means of achieving moksha. Bliss, claims this school, is the fruit of knowledge (vidya) and work (karma).Karl Potter (2008), The Encyclopedia of Indian Philosophies: Advaita Vedānta Up to Śaṃkara and His Pupils, Volume 3, Delhi: Motilal Banarsidass, pp 213 The Dvaita (dualism) traditions define moksha as the loving, eternal union with God (Vishnu) and considered the highest perfection of existence.
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On the other hand, it has been suggested that given many disciplines deal with things they do not entirely understand, dualists not entirely understanding the mechanism of mind-body interaction need not be seen as definitive refutation. The idea that causation necessarily depends on push-pull mechanisms (which would not be possible for a substance that did not occupy space) is also arguably based on obsolete conceptions of physics. The problem of mental causation is also discussed in the context of other positions on the mind-body problem, such as property dualism and anomalous monism.
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Characters in Osiedle Swoboda evince anti-intellectualism combined with anecdotal and philosophical wisdom – the folk one. They are presented as sages who do not need academic knowledge to be sharp-witted and street smart. Faith in the superiority of knowledge acquired on the street is almost a utopian belief compared by some critics to excessive idealization of Polish peasantry in Little Poland. The block in the series is presented in terms of the myth of dualism – on one hand it is paradise, on the other, ghetto with no way out.
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In a comparative study conducted in tandem with Lynn Meskell, who has done similar studies on ancient Egyptian society, Joyce and Meskell contrast Maya civilization and that of the New Kingdom of Egypt. On the one hand, both societies existed before Plato's concept in dualism—the mind and body are separate—entered into acceptance. Also in both cultures, the archaeological remains tend to be objects, writings, and images of elite males. Both were phallic cultures but in Egyptian imagery the penis is exaggerated and perfect male bodies are the subject of female adoration.
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Mount Kailash of south-western Tibet has been equated with Tagzig Olmo Lung Ring by some scholars. The Bonpo contend that this Tagzig Olmo Lung Ring is not a physical locality that can be visited by humans in the state of dualism. In order to access Tagzig Olmo Lung Ring, one must diligently practice spiritual disciplines, purify the bodymind and mindstream of all obscurations, and realise the non-dual state. Bonpo pray with the heartmind to take birth in Tagzig Olmo Lung Ring as this may only occur post-enlightenment.
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Daag: The Fire (English: Stain) is a 1999 Indian action drama thriller film written, produced and directed by Raj Kanwar, starring Sanjay Dutt, Chandrachur Singh and Mahima Chaudhry in the lead roles. The film received mixed reviews but achieved Superhit status at the end of its theatrical run. One of the strongest criticisms was that despite the title, there was neither a stain nor a fire. Raj Kanwar claimed that the title was a reference to the dualism intrinsic to nature, such as the Yin and the Yang.
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Macmurray rejected mind-body dualism and argued that the nature of human beings is personal, rather than mechanical or organic. He argued for the importance of emotion as motivating action, and looked to infancy and early childhood for evidence of the universal desire for relationship. He distinguished between society and community, with society being for organizations to achieve particular purposes, while community is an end in itself. In dismissing the Cogito and its legacy of the primacy of thought over action, Macmurray saw himself as breaking with the western philosophical tradition.
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International law does not determine which point of view is to be preferred, monism or dualism. Every state decides for itself, according to its legal traditions. International law only requires that its rules are respected, and states are free to decide on the manner in which they want to respect these rules and make them binding on its citizens and agencies. > "[T]he transformation of international norms into domestic law is not > necessary from the point of view of international law…the necessity of > transformation is a question of national, not of international law".
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Among the many minerals and elements he studied, he is credited with discovering cerium and selenium, and with being the first to isolate silicon and thorium. Following on his interest in mineralogy, Berzelius synthesized and chemically characterized new compounds of these and other elements. Berzelius demonstrated the use of an electrochemical cell to decompose certain chemical compounds into pairs of electrically opposite constituents. From this research, he articulated a theory that came to be known as electrochemical dualism, contending that chemical compounds are oxide salts, bonded together by electrostatic interactions.
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Kabbalists repeatedly warn and stress the need to divorce their notions from any corporality, dualism, plurality, or spatial and temporal connotations. As "the Torah speaks in the language of Man",Talmud Berachot 31b and other sources in Chazal the empirical terms are necessarily imposed upon human experience in this world. Once the analogy is described, its limitations are then related to, stripping the kernel of its husk, to arrive at a truer conception. Nonetheless, Kabbalists carefully chose their terminology to denote subtle connotations and profound relationships in the Divine spiritual influences.
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Mises presents the book in four parts. Introduction and Part One – Value: The first part sets the overall theme of the book with Mises introducing the concept of methodological dualism. He then expounds a theory of value that is central throughout. Regarding his view on science – as systematic body of knowledge, of both natural and social phenomena – as a means to successful action in the world, Mises argues that in order to properly understand human behavior we must attribute – as a methodological resort – volition and purpose to human behaviour.
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Edelman argues that the evolutionary emergence of consciousness depended on the natural selection of neural systems that gave rise to consciousness, but not on selection for consciousness itself. He is noted for his theory of neuronal group selection, also known as Neural Darwinism, which displays the belief that consciousness is the product of natural selection. He believes consciousness is not something separate from the real world, thus the attempt to eliminate Descartes’ "dualism" as a possible consideration. He also rejects theories based on the notion that the brain is a computer or an instructional system.
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The response of fundamentalist Protestants and traditional Catholics to the book was more critical. "The thesis of Stealing Jesus is an antinomian heresy rooted in gnostic dualism about the flesh and spirit", pronounced Catholic priest George W. Rutler in National Review, suggesting that "Bawer could some day write something about the real Church, if he read St. Francis de Sales's Treatise on the Love of God, spent a few days in Lourdes, and quieted down with a good cigar." Stealing Jesus was nominated for a Lambda Literary Award in the category of Spirituality/Religion.
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Members of the People's and Autonomist parties were increasingly clashing as tensions began to rise. On July 31, 1869, during the visit of the Italian ship on a hydrographic mission, a clash between Italian sailors and Croatian citizens of Šibenik broke out. 14 Italian sailors and a few Croats were seriously injured. This clash turned into a diplomatic conflict between the Kingdom of Italy and Austria-Hungary, known as the Monzambano Affair.Lawrence Sondhaus: The Naval Policy of Austria-Hungary, 1867-1918: Navalism, Industrial Development, and the Politics of Dualism, Purdue University Press, 1994.
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The Bhagavata Purana is also stated to parallel the non-duality of Adi Shankara by Sheridan. As an example: Scholars describe this philosophy as built on the foundation of non-dualism in the Upanishads, and term it as "Advaitic Theism". This term combines the seemingly contradictory beliefs of a personal God that can be worshiped with a God that is immanent in creation and in one's own self. God in this philosophy is within and is not different from the individual self, states Sheridan, and transcends the limitations of specificity and temporality.
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This includes interactionist dualism, which claims that some non-physical mind, will, or soul overrides physical causality. Physical determinism implies there is only one possible future and is therefore not compatible with libertarian free will. As consequent of incompatibilism, metaphysical libertarian explanations that do not involve dispensing with physicalism require physical indeterminism, such as probabilistic subatomic particle behavior – theory unknown to many of the early writers on free will. Incompatibilist theories can be categorised based on the type of indeterminism they require; uncaused events, non-deterministically caused events, and agent/substance-caused events.
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René Descartes The idea of free will is one aspect of the mind-body problem, that is, consideration of the relation between mind (for example, consciousness, memory, and judgment) and body (for example, the human brain and nervous system). Philosophical models of mind are divided into physical and non-physical expositions. Cartesian dualism holds that the mind is a nonphysical substance, the seat of consciousness and intelligence, and is not identical with physical states of the brain or body. It is suggested that although the two worlds do interact, each retains some measure of autonomy.
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These groups competed vigorously with one another for market share both within and outside Japan, but they dominated lesser industry. In contrast to the dualism of the prewar era--featuring a giant gap between modern, large enterprises and the smaller, traditional firms--the postwar system is more graduated. Interlocking production and sales arrangements between greater and smaller enterprises characterized corporate relations in most markets. The average Japanese business executive is well aware of the firms that lead production and sales in each industry and is sensitive to minute differentiations of rank among the many corporations.
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Leibniz's passage describing the gap goes as follows: The problem according to Leibniz is that there is a gap between concepts of modern neuroscience and those that we use to describe the brain such as "thought", "feeling", and "perception". This means that the physical observation of the brain yields data in the wrong vocabulary even if we are convinced that the mind is the brain. Leibniz himself sought to bridge the gap by introducing monads to explain the existence of immaterial, eternal souls. Leibniz's gap, however, applies to materialism and dualism alike.
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Wang Shouren (26 October 1472 - 9 January 1529), courtesy name Bo'an, was a Chinese calligrapher, military general, philosopher, politician, and writer during the Ming dynasty. After Zhu Xi, he is commonly regarded as the most important Neo-Confucian thinker, with interpretations of Confucianism that denied the rationalist dualism of the orthodox philosophy of Zhu Xi. Wang was known as Yangming Xiansheng and/or Yangming Zi in literary circles; both mean "Master Yangming". In China, Japan, and Western countries, he is known by his honorific name rather than his private name.Chan, Wing-tsit.
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Since the publication of the English-language edition in 1970, Pedagogy of the Oppressed has had a large impact in education and pedagogy worldwide, especially as a defining work of critical pedagogy. According to Israeli writer and education reform theorist Sol Stern, it has "achieved near- iconic status in America's teacher-training programs". Connections have also been made between Freire's non-dualism theory in pedagogy and Eastern philosophical traditions such as the Advaita Vedanta. In 1977, the Adult Learning Project, based on Freire's work, was established in the Gorgie-Dalry neighbourhood of Edinburgh, Scotland.
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According to their constitution and the kind of encounter, people tend to overestimate, super-elevate and embellish themselves, or to underestimate, diminish and denigrate themselves. Ontology-deontology rule (›is‹ versus ›ought‹ rule) – Behaviour codes and constitutional texts do not represent conditions as they are, but as they should be according to the view of the group that have the say. Sometimes they manifest a mirror image of what is not the case but considered proper behaviour. Depolarization rule (rule against cultural dualism) – Polarisation is an elementary means of reducing complexity and classifying things.
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Jakarta FC is a professional football club based in Jakarta, Indonesia, and the last competed was in the Liga Primer Indonesia which wasn't recognized by PSSI, AFC, and FIFA. In 2011, the club management decided that they want to rename themselves into Persija Jakarta and thus becoming the clone of an already established Persija Jakarta that competed in the Indonesian Super League. After the league disbanded and dualism ensues in Indonesia football, on 25 March 2013, the club disbanded because it is no longer recognised by the PSSI.
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Albert Camus writes of dualisms—between happiness and sadness—as well as life and death. In The Myth of Sisyphus, such dualism becomes paradoxical because humans greatly value their existence while at the same time being aware of their mortality. Camus believes it is human nature to have difficulty reconciling these paradoxes; and indeed, he believed humankind must accept what he called "the Absurd". On the other hand, Camus is not strictly an existential atheist because the acceptance of "the Absurd" implies neither the existence of God nor the nonexistence of God (compare agnosticism).
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This statement alone negates dualism, idealism and mental causation. Whereas, it is redundant to state the remaining of the causal exclusion argument because if all physical effects have sufficient physical causes, then no physical effects would be caused twice over by any substance other than physical. Also, if all physical effects have sufficient physical causes, then there clearly would not be any reducible or irreducible mental causes. Secondly, if a person does not support physicalism, then they are not going to support the view that all physical effects have sufficient physical causes.
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Following the second cabinet formation of 1972 Boersma continued as Minister of Social Affairs in the Cabinet Den Uyl, taking office on 11 May 1973. The Cabinet Den Uyl fell on 22 March 1977 after four years of tensions in the coalition and continued to serve in a demissionary capacity. After the election of 1977 Boersma again returned as a Member of the House of Representatives, taking office on 8 June 1977 but because of the dualism customs he resigned as Member of the House of Representatives on 8 September 1977.
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This philosophy serves as a meeting of two opposing schools of Hindu philosophy, pure monism (God and the soul as one entity) and pure dualism (God and the soul as absolutely separate). This philosophy largely recapitulates the concepts of qualified nondualism practiced by the older Vedantic school Vishishtadvaita, but emphasizes the figure of Krishna over Narayana and holy sites in and around Bengal over sites in Tamil Nadu. In practice, Gaudiya Vaishnava philosophy has much more in common with the dualistic schools especially closely following theological traditions established by Madhvacharya's Dvaita Vedanta.
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Alquié's career was dominated by the decades-long polemic between himself as a Cartesian and the Spinozian perspective of his rival Martial Gueroult. He was vehemently opposed to all forms of philosophical monism and felt that human life is permeated by various forms of dualism. He was opposed to totalitarianism as well as to Marxism; as a close friend of André Breton, he aligned himself with the surrealist project. He was an instructor of Gilles Deleuze, whom, according to Michael Hardt, he accused of drawing on biology, psychology, and other fields, neglecting philosophy.
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Dualism is the division of two contrasted or opposed aspects. The dualist school supposes the existence of non-physical entities, the most widely discussed one being the mind. But beyond that it runs into stumbling blocks. Pierre Gassendi put one such problem directly to René Descartes in 1641, in response to Descartes's Meditations: Descartes' response to Gassendi, and to Princess Elizabeth who asked him similar questions in 1643, is generally considered nowadays to be lacking, because it did not address what is known in the philosophy of mind as the interaction problem.
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Sri Vaishnavism developed in Tamil Nadu in the 10th century. It incorporated two different traditions, namely the tantric Pancaratra tradition and the puranic Vishnu worship of northern India with their abstract Vedantic theology, and the southern bhakti tradition of the Alvars of Tamil Nadu with their personal devotion. The tradition was founded by Nathamuni (10th century), who along with Yamunacharya, combined the two traditions and gave the tradition legitimacy by drawing on the Alvars. Its most influential leader was Ramanuja (1017-1137), who developed the Visistadvaita ("qualified non-dualism") philosophy.
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The social dualism theory has been criticized by Benjamin Higgins on the following grounds: # The Wants Are Not Limited: If we analyse “Indonesia’s life” we do not find that the desires of the people are limited because here the values of MPC and MPM are higher. This is the reason that the government has to impose import restrictions. Moreover, whenever the harvest is good, farmers become prosperous and the demand for luxurious goods rises. # Casual Labor Are Not Unorganized: Boeke presented the version that casual workers are unorganized and passive.
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C. Penley and A. Ross, eds. Minneapolis: University of Minnesota while James Welker described the bishōnen character as "queer", commenting that manga critic Akiko Mizoguchi saw shōnen-ai as playing a role in how she herself had become a lesbian. Dru Pagliassotti sees this and the yaoi ronsō as indicating that for Japanese gay and lesbian readers, BL is not as far removed from reality as heterosexual female readers like to claim. Welker has also written that boys' love titles liberate the female audience "not just from patriarchy, but from gender dualism and heteronormativity".
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Neckam was a firm admirer of Aristotle as an authority in natural science as well as in the logical arts, one of the first Latin thinkers since antiquity to credit this aspect of the Stagirite's output. In the Speculum speculationum Alexander identifies one of his key purposes as combating the Cathar heresy, particularly its belief in dualism. He spends a large part of Book 1 on this, and thereafter passes on to focus on his other key purpose, the application of dialectic logic to the study of theology.
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However, it is important to note that in this conception of non- dualism, there are still a multiplicity of individual mind streams (citta santana) and thus Yogacara does not teach an idealistic monism.Kochumuttom, Thomas A. (1999), A buddhist Doctrine of Experience. A New Translation and Interpretation of the Works of Vasubandhu the Yogacarin, Delhi: Motilal Banarsidass, p. 1. These basic ideas have continued to influence Mahayana Buddhist doctrinal interpretations of Buddhist traditions such as Dzogchen, Mahamudra, Zen, Huayan and Tiantai as well as concepts such as Buddha-nature, luminous mind, Indra's net, rigpa and shentong.
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Larson, pp. 43-45 Patanjali's Yoga Sutras may be a synthesis of these three traditions. From Samkhya school of Hinduism, Yoga Sutras adopt the "reflective discernment" (adhyavasaya) of prakrti and purusa (dualism), its metaphysical rationalism, as well its three epistemic methods to gaining reliable knowledge. From Abhidharma Buddhism's idea of nirodhasamadhi, suggests Larson, Yoga Sutras adopt the pursuit of altered state of awareness, but unlike Buddhism which believes that there is neither self nor soul, Yoga is physicalist and realist like Samkhya in believing that each individual has a self and soul.
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Adhering to either Reid's Hippocratic Oath or vampiric nature intends to explore the dualism of his survival as both a doctor and vampire. Olivier Deriviere served as the composer throughout development, infusing the score with industrial music to portray the solitude and inner struggle of the main character. Eric-Maria Couturier played the cello, whose sounds were intended to go from "emotional" to "bestial". The bass flute, piano, double bass, and cimbalom (chosen for how it reflected that period in London) were also employed, each characterising an aspect of the story.
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Among some groups, this belief amounted to a kind of reincarnation. Also shamanism might include beliefs in soul dualism, where the free-soul of the shaman could fly to celestial or underneath realms, contacting mythological beings, negotiating with them in order to cease calamities or achieve success in hunt. If their wrath was believed to be caused by taboo breaches, the shaman asked for confessions by members of the community. In most cultures, shamanism could be refused by the candidate: calling could be felt by visions, but generally, becoming a shaman followed conscious considerations.
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The Dvaita Vedanta school believes that God (Vishnu, supreme soul) and the individual souls (jīvātman) exist as independent realities, and these are distinct.James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism, Volume 1 & 2, Rosen Publishing, , pages 12-13, 213-214, 758-759 Dvaita Vedanta is a dualistic interpretation of the Vedas, espouses dualism by theorizing the existence of two separate realities. The first and the only independent reality, states the Dvaita school, is that of Vishnu or Brahman. Vishnu is the supreme Self, in a manner similar to monotheistic God in other major religions.
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For example, the concept of a ghost exploits existing intuitions about mind-body dualism and only violates the usual coupling of mind and body. This creates a memorable concept of a non-material person that can move through walls and have motives of its own. On the other hand, a highly counterintuitive idea about an object that violates several of its ontological features, like a jealous Frisbee, is less likely to be culturally transmitted. This is because it is cognitively demanding, not easily reconstructed by the brain and thus, not easily reasoned about and remembered.
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In his Reflections on Meta-Reality, he states: > This book articulates the difference between critical realism in its > development and a new philosophical standpoint which I am in the process of > developing, which I have called the philosophy of Meta-Reality. The main departure, it seems, is an emphasis on the shift away from Western dualism to a non-dual model in which emancipation entails "a breakdown, an overcoming, of the duality and separateness between things." However, this move was seen by some to undermine some of early Critical Realisms strongest aspects.
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Hobson & Friston (2014) write that the “hard problem” can be seen as a residue of Cartesian dualism, which considers brain and mind to be qualitatively distinct entities. As such it is indeed “hard”, if not impossible, to explain how consciousness could arise from brains. Yet there is no similar difficulty seen in the literature when it comes to integrating consciousness components such as perception, memory and emotion. Hence, Hobson argues, consciousness may thus be no more and no less than the simultaneous combination of all of these components (Hobson, 2013).
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1, p. 356 However, Eliade argues, Judaism elaborated its mythology of linear time by adding elements borrowed from Zoroastrianism—including ethical dualism, a savior figure, the future resurrection of the body, and the idea of cosmic progress toward "the final triumph of Good." The Indian religions of the East generally retain a cyclic view of time—for instance, the Hindu doctrine of kalpas. According to Eliade, most religions that accept the cyclic view of time also embrace it: they see it as a way to return to the sacred time.
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Belcredi worried that an accommodation with the Hungarian interests would alienate the other nationalities. However, Franz Joseph was unable to ignore the power of the Hungarian nobility, and they would not accept anything less than dualism between themselves and the traditional Austrian élites. Finally, after the so-called Ausgleich of February 1867, the Austrian Empire was reformed into a dualist Austria-Hungary. Although the Polish and Czech plans for their parts of the monarchy to be included in the federal structure failed, a slow yet steady process of liberalisation of Austrian rule in Galicia started.
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The way it achieved this dualism was with a feature called WetPaint. This allowed the user to draw vector graphics and modify them in an object-oriented way like in Apple's MacDraw, for example, changing the size, stroke and fill. When satisfied, the user could click outside the object and CricketPaint would convert the vector graphic into a bitmap and place it on the canvas, in a destructive edit. This package had some extra tools not found in MacPaint or MacDraw, such as the Spiral and Starburst, which drew radial lines.
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In Cartesian dualism, consciousness was unique to human among all other animals and linked to physical matter by divine grace. However, close analysis shows that many human features such as complex sign usage, tool use, and self-consciousness can be found in some animals. Charles Darwin, by presenting the theory of evolution, revolutionized the way that humans viewed their relationship with other species. Darwin believed that not only did human beings have a direct kinship with other animals, but the latter had social, mental and moral lives too.
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Contemporary historians Emperor John VI Kantakouzenos and Nicephorus Gregoras deal very copiously with this subject, taking the Hesychast and Barlaamite sides respectively. The Orthodox perspective is one that states that there is scientific knowledge based on demonstration and spiritual knowledge based on demonstration. That the two understandings must remain separate in order to have a proper understanding of both in order to reject dualism. The Eastern approach to understanding God and spiritual matters as one that should not be approached with a Scholastic and or dialectical method (philosophy).
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By failing to ask a server whether something contains animal products, we reinforce that the moral rights of animals are a matter of convenience, he argues. He concludes from this that the protectionist position fails on its own consequentialist terms. Philosopher Val Plumwood maintained that ethical veganism is "subtly human- centred", an example of what she called "human/nature dualism" because it views humanity as separate from the rest of nature. Ethical vegans want to admit non-humans into the category that deserves special protection, rather than recognize the "ecological embeddedness" of all.
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In 1990, he was elected Leader of the People's Party for Freedom and Democracy of the VVD, a position he held until 1998. Between 1978 and 1999, when he became European Commissioner, he was member of parliament for 17 years. During the 1990s, he was very successful as the political frontman of the VVD. As an opinion leader, he was known for his daring and controversial positions on such issues as multicultural problems in Dutch society, political dualism between government and parliament, and the structure and expansion of the European Union.
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For Descartes, ethics was a science, the highest and most perfect of them. Like the rest of the sciences, ethics had its roots in metaphysics. In this way, he argues for the existence of God, investigates the place of man in nature, formulates the theory of mind–body dualism, and defends free will. However, as he was a convinced rationalist, Descartes clearly states that reason is sufficient in the search for the goods that we should seek, and virtue consists in the correct reasoning that should guide our actions.
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Reza Aslan at the Miami Book Fair International 2013 Aslan refers to Al Qaeda's jihad against the west as "a cosmic war", distinct from holy war, in which rival religious groups are engaged in an earthly battle for material goals. "A cosmic war is like a ritual drama in which participants act out on earth a battle they believe is actually taking place in the heavens." American rhetoric of "war on terrorism", Aslan says, is in precise "cosmic dualism" to Al Qaeda's jihad. Aslan draws a distinction between Islamism and Jihadism.
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For example, 4Q544 has been reconstructed to account a choice of fate offered to Amram, represented by these two figures. In the Qurman community, predeterminism was the common belief which would have led to incongruiencies with this text. It is difficult to draw an absolute conclusion on the specific brand of dualism depicted in the Visions of Amram due to its uncertain translation. Nevertheless, it is valuable in providing a more complete look on the traditions and literature that may have inspired and driven the beliefs of the Qumran community.
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Geertz's research and ideas have had a strong influence on 20th- century academia, including modern anthropology and communication studies, as well as for geographers, ecologists, political scientists, scholars of religion, historians, and other humanists. University of Miami Professor Daniel Pals (1996) wrote of Geertz that "his critics are few; his admirers legion." Talal Asad attacked the dualism in Geertzian theory: the theory does not provide a bridge between external symbols and internal dispositions. Asad also pointed out the need for a more nuanced approach toward the historical background of certain concepts.
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He maintained that through investigation and scientific criticism, religion must be purified, and the result would be a closer approach to truth on the path of progress. Hegeler rejected dualism as an unscientific and untenable view and accepted monism upon the basis of exact science, and for the discussion of the more recondite and heavier problems of science and religion he founded a quarterly, The Monist, in October 1890. Hegeler was a member of the American Institute of Mining Engineers, the Press Club, and the Art Institute of Chicago.
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The accession of the Prussophile Peter III relieved the pressure on the eastern front. Defeating the Austrian army at the Battle of Burkersdorf and relying on continuing British success against France in the war's colonial theatres, Prussia was finally able to force a status quo ante bellum on the continent. This result confirmed Prussia's major role within the German states and established the country as a European great power. This gave the start to the rivalry between Prussia and Austria for the leadership of Germany, referred to as German dualism.
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Dynamism is a general name for a group of philosophical views concerning the nature of matter. However different they may be in other respects, all these views agree in making matter consist essentially of simple and indivisible units, substances, or forces. Dynamism is sometimes used to denote systems that admit not only matter and extension, but also determinations, tendencies, and forces intrinsic and essential to matter. More properly, however, it means exclusive systems that do away with the dualism of matter and force by reducing the former to the latter.
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In Confucianism and Taoism, there is no direct analogue to the way good and evil are opposed, although references to demonic influence is common in Chinese folk religion. Confucianism's primary concern is with correct social relationships and the behavior appropriate to the learned or superior man. Evil would thus correspond to wrong behavior. Still less does it map into Taoism, in spite of the centrality of dualism in that system, but the opposite of the basic virtues of Taoism (compassion, moderation, and humility) can be inferred to be the analogue of evil in it.
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The diagram shows that more than one P can instantiate one M, but not vice versa. Causal relations between states are represented by the arrows (M1 goes to M2, etc.) One can solve these problems, according to Fodor, with functionalism, a hypothesis which was designed to overcome the failings of both dualism and reductionism. What is important is the function of a mental state regardless of the physical substrate which implements it. The foundation for this view lies in the principle of the multiple realizability of the mental.
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The fundamental movement of Graham technique is the cycle between "contraction" and subsequent "release", which developed as a stylized representation of breathing. Along with the "fall and recovery" dualism of Doris Humphrey's technique, it is one of the most important concepts in early modern dance. A classic Graham contraction is a movement originating from the deep pelvic muscles. These muscles, along with the abdominal muscles, pull the spine into a concave arc from the coccyx to the nape of the neck, with the pelvis tucked and shoulders forward.
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The same year, the town post office and railway station were built. Around this time, during the period of Austro-Hungarian dualism, a brick factory was also constructed in Csanádpalota. After World War I the village was occupied by Romanian forces for a short period and, as stipulated by the Treaty of Trianon, part of the lands of Csanádpalota were given to Romania. Internal Hungarian restructuring immediately following Trianon led to the reapportionment of land such that outlying areas of the village Nagylak were given to Csanádpalota to increase its size.
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The sage Yajnavalkya (possibly 8th century BCE) is one of the earliest exponents of idealism, and is a major figure in the Brihadaranyaka Upanishad. There are currents of idealism throughout Indian philosophy, ancient and modern. Hindu idealism often takes the form of monism or non- dualism, espousing the view that a unitary consciousness is the essence or meaning of the phenomenal reality and plurality. Buddhist idealism on the other hand is more epistemic and is not a metaphysical monism, which Buddhists consider eternalistic and hence not the middle way between extremes espoused by the Buddha.
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Nussbaum, M.C. and Rorty, A.O. (1992): Essays on Aristotle's De Anima, Clarendon Press, Oxford. and the Nyaya, Samkhya and Yoga schools of Hindu philosophy, but it was most precisely formulated by René Descartes in the 17th century. Substance dualists argue that the mind is an independently existing substance, whereas Property dualists maintain that the mind is a group of independent properties that emerge from and cannot be reduced to the brain, but that it is not a distinct substance.Hart, W.D. (1996) "Dualism", in Samuel Guttenplan (org) A Companion to the Philosophy of Mind, Blackwell, Oxford, 265–267.
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Daniel Miller (born in 1954) is an anthropologist who is closely associated with studies of human relationships to things, the consequences of consumption and digital anthropology. His theoretical work was first developed in Material Culture and Mass Consumption and is summarised more recently in his book Stuff. This is concerned to transcend the usual dualism between subject and object and to study how social relations are created through consumption as an activity. Miller is also the founder of the digital anthropology programme at University College London (UCL), and the director the Why We Post and ASSA projects.
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Kauai Hindu monastery in Kauai Island in Hawaii is the only Hindu Monastery(shaivaite) in the North American continent Shaivism is ancient, and over time it developed many sub-traditions. These broadly existed and are studied in three groups: theistic dualism, nontheistic monism, and those that combine features or practices of the two. Sanderson presents the historic classification found in Indian texts, namely Atimarga of the Shaiva monks and Mantramarga that was followed by both the renunciates (sannyasi) and householders (grihastha) in Shaivism. Sub-traditions of Shaivas did not exclusively focus on Shiva, but others such as the Devi (goddess) Shaktism.
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In her essay "Towards the Sociogenic Principle: Fanon, Identity, the Puzzle of Conscious Experience, and What It Is Like to be 'Black,'" Wynter developed a theoretical framework, which she refers to as the "sociogenic principle," which would become central to her work. Wynter derives this theory from an analysis of Frantz Fanon's notion of "sociogeny." Wynter argues that Fanon's theorization of sociogeny envisions human being (or experience) as not merely biological, but also based in stories and symbolic meanings generated within culturally specific contexts. Sociogeny as a theory therefore overrides, and cannot be understood within, Cartesian dualism for Wynter.
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The new realists did not want to acknowledge representationalism at all but later embraced something akin to Aristotle's form of realism: blackness is a general quality that many objects have in common, and the nervous system selects not just the object but the commonality as a fact. But Arthur Lovejoy showed in his book The Revolt Against Dualism that the perception of black varies so much, depending on context in the visual field, the perceiver's personal history and cultural usage, that it cannot be reduced to commonalities within objects. Better, Lovejoy thought, to bring representational ideas back into the account after all.
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Zurvanism (Zurvanite Zoroastrianism), Manichaeism, and Mandaeism are representative of dualistic and monist philosophies since each has a supreme and transcendental First Principle from which the two equal-but- opposite entities then emanate. This is also true for the lesser-known Christian gnostic religions, such as Bogomils, Catharism, and so on. More complex forms of monist dualism also exist, for instance in Hermeticism, where Nous "thought"—that is described to have created man—brings forth both good and evil, dependent on interpretation, whether it receives prompting from the God or from the Demon. Duality with pluralism is considered a logical fallacy.
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In the original conception of Zoroastrianism, for example, Ahura Mazda was the spirit of ultimate good, while Ahriman (Angra Mainyu) was the spirit of ultimate evil. In a bitheistic system, by contrast, where the two deities are not in conflict or opposition, one could be male and the other female (cf. duotheism). One well-known example of a bitheistic or duotheistic theology based on gender polarity is found in the neopagan religion of Wicca. In Wicca, dualism is represented in the belief of a god and a goddess as a dual partnership in ruling the universe.
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Some scholars believe that the two ideas may have originally referred to two opposite sides of a mountain, facing towards and away from the sun. The yin and yang symbol in actuality has very little to do with Western dualism; instead it represents the philosophy of balance, where two opposites co-exist in harmony and are able to transmute into each other. In the yin-yang symbol there is a dot of yin in yang and a dot of yang in yin. In Taoism, this symbolizes the inter- connectedness of the opposite forces as different aspects of Tao, the First Principle.
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The reshuffle CEC was supported by the former members of IPKI and Murba, while the CEC led by Sanusi was supported by the former members of the Indonesian Christian Party and the Catholic Party. The dualism of leadership inside PDI caused the external intervention of the government through the State Intelligence Coordinating Agency (BAKIN), which was represented by Ali Murtopo. Ali was appointed by the government to resolve the problem. On 16 January 1978, both factions agreed to form a new CEC, on which Isnaeni and Sukowati would be installed as the head of the party.
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The pedagogy of philosophy for children is diverse. However, many practitioners including those working in the tradition of Matthew Lipman and the Institute for the Advancement of Philosophy for Children emphasize the use of a community of inquiry method which has roots in the work of philosopher John Dewey.Jennifer Bleazby (2013) Social Reconstruction Learning: Dualism, Dewey and Philosophy in Schools, Routledge: New York and London. The term "inquiry" is preferred to "lesson" because the emphasis is on the group inquiring together into questions with the teacher as a facilitator rather than the authoritative source of information.
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Religion scholars Ross Shepard Kraemer, William Cassidy, and Susan Schwartz compare Palpatine and Star Wars heroes to the theological concept of dualism. They insist, "One can certainly picture the evil emperor in Star Wars as Satan, complete with his infernal powers, leading his faceless minions such as his red-robed Imperial Guards." Lawrence and Jewett argue that Vader killing Palpatine in Return of the Jedi represented "the permanent subduing of evil". However, according to director J. J. Abrams, Palpatine's return in The Rise of Skywalker represented the idea that victory against evil is not always permanent.
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From 1740, dualism between the Austrian Habsburg Monarchy and the Kingdom of Prussia dominated German history. In 1772, 1793, and 1795, Prussia and Austria, along with the Russian Empire, agreed to the Partitions of Poland. During the period of the French Revolutionary Wars, the Napoleonic era and the subsequent final meeting of the Imperial Diet, most of the Free Imperial Cities were annexed by dynastic territories; the ecclesiastical territories were secularised and annexed. In 1806 the Imperium was dissolved; France, Russia, Prussia and the Habsburgs (Austria) competed for hegemony in the German states during the Napoleonic Wars.
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For Coleridge, the essence of the universe is motion, and motion is driven by a dynamic polarity of forces that is both inherent in the world as potential and acting inherently in all manifestations. This polarity is the very dynamic that acts throughout all of nature, including into the more particular form of 'life biological', as well as of mind and consciousness. :The tendency having been ascertained, what is its most general law? I answer—polarity, or the essential dualism of Nature, arising out of its productive unity, and still tending to reaffirm it, either as equilibrium, indifference, or identity.
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In July 1899 matters came to a head with the anti-DeLeon insurgents of New York calling a special meeting at which the offices of Executive Secretary, the members of the National Executive Committee, and editorship of The People were declared vacant.Hillquit, History of Socialism in the United States, pg. 297. There followed a period of organizational dualism, in which two groups both claimed for themselves the mantle of the Socialist Labor Party, each with their own officers and their own official English-language newspaper called The People.Hillquit, History of Socialism in the United States, pg. 298.
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Sri Vaishnava Sampradaya or Sri Vaishnavism is a denomination within the Vaishnavism tradition of Hinduism. The name is derived from Sri referring to goddess Lakshmi as well as a prefix that means "sacred, revered", and god Vishnu who are together revered in this tradition. The tradition traces its roots to the ancient Vedas and Pancaratra texts and popularized by the Alvars with their Divya Prabandhams. The founder of Sri Vaishnavism is traditionally attributed as Nathamuni of the 10th century CE, its central philosopher has been Ramanuja of the 11th century who developed the Vishishtadvaita ("qualified non-dualism") Vedanta sub-school of Hindu philosophy.
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DYAD is a live performance cycle in nine parts, developed and presented in 2014/2015 at hub14, Toronto; Arti et Amicitiae, Amsterdam; Teatar &TD;, Zagreb; Museum der bildenden Künste, Leipzig; Hermann Brehmer Sanatorium, Sokołowsko; Arnolfini, Bristol; Peacock Visual Arts, Aberdeen; and closed in a 15-hour durational performance in Moscow.). Mary Brennan (2015-11-02) The Herald. "Tragedy adds poignancy to thought-provoking art" The work looks into the dangers of dichotomy, attachments to dualism, and the paradox of Ego. Through a series of poetic bodily images, the artists question how polarities are being employed as tools of ideology, propaganda or collective manipulation.
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Biological naturalism implies that one cannot determine if the experience of consciousness is occurring merely by examining how a system functions, because the specific machinery of the brain is essential. Thus, biological naturalism is directly opposed to both behaviorism and functionalism (including "computer functionalism" or "strong AI"). Biological naturalism is similar to identity theory (the position that mental states are "identical to" or "composed of" neurological events); however, Searle has specific technical objections to identity theory. Searle's biological naturalism and strong AI are both opposed to Cartesian dualism, the classical idea that the brain and mind are made of different "substances".
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Manichaeism considered Zoroaster to be a figure (along with the Buddha and Jesus) in a line of prophets of which Mani (216–276) was the culmination.. Zoroaster's ethical dualism is—to an extent—incorporated in Mani's doctrine, which viewed the world as being locked in an epic battle between opposing forces of good and evil.. Manicheanism also incorporated other elements of Zoroastrian tradition, particularly the names of supernatural beings; however, many of these other Zoroastrian elements are either not part of Zoroaster's own teachings or are used quite differently from how they are used in Zoroastrianism...
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A History of Christian Thought constituted a two volume work (1932, 1933) which established an American standard in theological studies and is still cited regularly by scholars. Among his other publications are: A Dialogue between a Christian and a Jew (1888); a translation (with introduction and notes) of Eusebius's Church History (1890; part of Philip Schaff's Nicene and Post-Nicene Fathers series); and The Apostle's Creed (1902), in which he attempted to prove that the old Roman creed was formulated as a protest against the dualism of Marcion and his denial of the reality of Jesus's life on earth.
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However, the first premise is rejected by many philosophers of mind. Frank Jackson, known for the knowledge argument in support of dualism about the mind, comments on the debate between physicalist and dualist conceptions of mind: If one is willing to accept the first premise that reductive forms of physicalism are false, then the argument takes off. Thus, one could think of Moreland as making an argument that tries to move a person from "rejecting physicalism" to "accepting theism". The crucial step in this move is the fifth premise, which asserts that naturalism can not account for non-physical mental states.
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The next in succession to the Austro-Hungarian throne was Francis Ferdinand d'Este after Crown Prince Rudolf (son of the emperor Francis Joseph I) had committed suicide and after the Emperor's brother (Ferdinand's father) had died. Ferdinand (related also to Jagellon, Luxemburg and Premyslovec Dynasties) was married to Sophie von Chotek from a Czech aristocratic family. They lived in Bohemia at the Konopiste Castle, not far from Prague. He was in favour of a Triple Monarchy, expanding an Austro- Hungary Dualism into Austro-Hungary-Czech Triple Monarchy, but on June 28, 1914 he and his wife were assassinated in Sarajevo.
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Religion, morality and philosophy, have for Spir the same theoretical foundation: the principle of identity, which is the characteristic of the supreme being, of the absolute, of God. God is not the creator deity of the universe and mankind, but man's true nature and the norm of all things, in general. The moral and religious conscience live in the consciousness of the contrast between this norm (Realität) and empirical reality (Wirklichkeit). "There is a radical dualism between the empirical nature of man and his moral nature"Hélène Claparède-Spir, Paroles d’un sage : choix de pensées d’African Spir, op. cit.
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By means of their concept of desiring-production, however, their manner of doing so is radically different. They describe a universe composed of desiring- machines, all of which are connected to one another: "There are no desiring- machines that exist outside the social machines that they form on a large scale; and no social machines without the desiring machines that inhabit them on a small scale."Deleuze and Guattari (1972, 373). When they insist that a social field may be invested by desire directly, they oppose Freud's concept of sublimation, which posits an inherent dualism between desiring-machines and social production.
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He uses this argument, commonly known as an ontological argument, to invoke the existence of an omni-benevolent God as the indubitable foundation that makes all sciences possible. Many people admired Descartes intentions, but were unsatisfied with this solution. Some accused him of circularity, proclaiming his ontological argument uses his definition of truth as a premise, while his proof of his definition of truth uses his ontological argument as a premise. Hence the problems of solipsism, truth and the existence of the external world came to dominate 17th century western thought. Another famous problem arises from Descartes’ substance dualism.
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A possible solution to this dilemma is that of open individualism. Richard Swinburne, in his book The Existence of God, put forward an argument for mind-body dualism based upon personal identity. He states that the brain is composed of two hemispheres and a cord linking the two and that, as modern science has shown, either of these can be removed without the person losing any memories or mental capacities. He then cites a thought-experiment for the reader, asking what would happen if each of the two hemispheres of one person were placed inside two different people.
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Robinson suggests that the interaction may involve dark energy, dark matter or some other currently unknown scientific process. However, such processes would necessarily be physical, and in this case dualism is replaced with physicalism, or the interaction point is left for study at a later time when these physical processes are understood. Another reply is that the interaction taking place in the human body may not be described by "billiard ball" classical mechanics. If a nondeterministic interpretation of quantum mechanics is correct then microscopic events are indeterminate, where the degree of determinism increases with the scale of the system.
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Nietzsche concludes his First Treatise by hypothesizing a tremendous historical struggle between the Roman dualism of "good/bad" and that of the Judaic "good/evil", with the latter eventually achieving a victory for ressentiment, broken temporarily by the Renaissance, but then reasserted by the Reformation, and finally confirmed by the French Revolution when the "ressentiment instincts of the rabble" triumphed. The First Treatise concludes with a brief section (§17) stating his own allegiance to the good/bad system of evaluation, followed by a note calling for further examination of the history of moral concepts and the hierarchy of values.
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However, Franz Joseph was unable to ignore the power of the Magyar nobility, and they would not accept anything less than dualism between themselves and the traditional Austrian élites. Finally, after the so-called Ausgleich of February 1867, the Austrian Empire was reformed into a dualist Austria-Hungary. Although the Polish and Czech plans for their parts of the monarchy to be included in the federal structure failed, a slow yet steady process of liberalisation of Austrian rule in Galicia started. Representatives of the Polish aristocracy and intelligentsia addressed the Emperor asking for greater autonomy for Galicia.
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Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism, which he passionately denounced in his writings, and whose writings continue to be influential among Catholic, Protestant, and Orthodox theologians. An important principle of Manichaeism was its dualistic cosmology/theology, which it shared with Mazdakism, a philosophy founded by Mazdak. Under this dualism, there were two original principles of the universe: Light, the good one; and Darkness, the evil one.
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However, he did believe in a form of mitigated dualism, in which the soul plays a larger part in the process than the body.Appleby, pg.15 Paschasius believes that life is an opportunity to practice for death; however, the concept that the body is a prison for the soul is practically non-existent in his work, and probably only occurs due to pressure from his peers. Even though he believed that the body has a role in one's sanctification process, he also acknowledged that flesh struggles against God, and thus has the ability to be corrupted.
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The absolute Spirit was not another separate entity, and Hartmann and Drews rejected the idea of any personal God and mind-matter dualism. In Christ Myth II, Drews specified his motivation: "The chief danger that has come to our time, especially to religion, under the influence of science is the denial of objective purpose in the universe. Let men be taught to believe again in ideas, and then monism, in its idealistic form, will become the first principle of all deep religious life." [emphasis added] Drews goes on to proclaim a need for the "religion of the future" to be a "concrete" monism.
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463: "Are we virtuous merely because we are restrained by the fetters of the law? We hear men prophecy that this war means the death of Christianity and an era of Pandeism or perhaps even the destruction of all which we call modern civilization and culture. We hear men predict that the ultimate result of the war will be a blessing to humanity." The following year, early 19th-century German philosopher Paul Friedrich Köhler wrote that Pantheism, Pandeism, Monism and Dualism all refer to the same God illuminated in different ways, and that whatever the label, the human soul emanates from this God.
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Linguistic evidence indicates that part of Slavic paganism developed when the Balts and Slavs shared a common language since pre-Christian Slavic beliefs contained elements also found in Baltic religions. After the Slavic and the Baltic languages diverged, the early Slavs interacted with Iranian peoples and incorporated elements of Iranian spirituality. Early Iranian and Slavic supreme gods were considered givers of wealth, unlike the supreme thunder gods of other European religions. Both Slavs and Iranians had demons, with names from similar linguistic roots (Iranian Daêva and Slavic Divŭ) and a concept of dualism: good and evil.
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Chalmers believes the tentative variant of panpsychism outlined in The Conscious Mind (1996) does just that. Leaning toward the many-worlds interpretation due to its mathematical parsimony, he believes his variety of panpsychist property dualism may be the theory Penrose is seeking. Chalmers believes that information will play an integral role in any theory of consciousness because the mind and brain have corresponding informational structures. He considers the computational nature of physics further evidence of information's central role, and suggests that information that is physically realised is simultaneously phenomenally realised; both regularities in nature and conscious experience are expressions of information's underlying character.
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Bhagavata Purana (Devanagari: भागवतपुराण; ) also known as Śrīmad Bhāgavata Mahā-purāṇa, Śrīmad Bhāgavatam or Bhāgavata, is one of Hinduism's eighteen great Puranas (Mahapuranas, great histories).Dominic Goodall (1996), Hindu Scriptures, University of California Press, , page xli Composed in Sanskrit and available in almost all Indian languages, it promotes bhakti (devotion) to Krishna integrating themes from the Advaita (monism) philosophy of Adi Shankara, Vishishtadvaita (qualified monism) of Ramanujacharya and Dvaita (dualism) of Madhvacharya.Bhagavatam Purana is not the same as Bhagavad Gita. The Bhagavata Purana, like other puranas, discusses a wide range of topics including cosmology, astronomy, genealogy, geography, legend, music, dance, yoga and culture.
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Second problem was the fact that Croatian government refused to pay salaries in Yugoslav dinar while local police didn't want it in Croatian kuna so in the end it was paid in Deutsche Mark. Management of transitional police forces was functioning on the basis of dualism where on each top position in the region there were two individuals, one from Croatian and one from Serbian community, including double commanders of police forces. Support for UNTAES was provided by Polish Special Police Group that made first arrest of an indicated war criminal who was former mayor of Vukovar.
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Lila (, IAST ') or Leela can be loosely translated as the "divine play". The concept of Lila is common to both non-dualist and dualist philosophical schools of Indian philosophy, but has a markedly different significance in each. Within non-dualism, Lila is a way of describing all reality, including the cosmos, as the outcome of creative play by the divine absolute (Brahman). In the dualistic schools of Vaishnavism, Lila refers to the activities of God and his devotee, as well as the macrocosmic actions of the manifest universe, as seen in the Vaishnava scripture Srimad Bhagavatam, verse 3.26.
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Solovyov also advocated for his cause internationally and published a letter in The London Times pleading for international support for his struggle. The Jewish Encyclopedia describes him as "a friend of the Jews" and states that "Even on his death-bed he is said to have prayed for the Jewish people". Solovyov's attempts to chart a course of civilization's progress toward an East-West Christian ecumenicism developed an increasing bias against Asian cultures which he initially studied with great interest. He dismissed the Buddhist concept of Nirvana as a pessimistic nihilistic "nothingness" which was antithetical to salvation, no better than Gnostic dualism.
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David Ray Griffin, Whitehead's Radically Different Postmodern Philosophy: An Argument for Its Contemporary Relevance (Albany: State University of New York Press, 2007), 11. Cf. Michel Weber and Anderson Weekes (eds.), Process Approaches to Consciousness in Psychology, Neuroscience, and Philosophy of Mind (Whitehead Psychology Nexus Studies II), Albany, New York, State University of New York Press, 2009. While modern science has uncovered voluminous evidence against this idea, Cobb argues that dualistic assumptions continue to persist: > On the whole, dualism was accepted by the general culture. To this day it > shapes the structure of the university, with its division between the > sciences and the humanities.
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' His difficulties with Cartesian dualism arose, not from an inability to understand how material and immaterial substances could interact, but from an unwillingness to accept any unextended entity as any kind of real entity. More continues "...it is plain that if a thing be at all it must be extended." So for More 'spirit' too must be extended. This led him to the idea of a 'fourth dimension' (a term which he coined) in which the spirit is extended (to which he gave the curious name of "essential spissitude")More, H. The Immortality of the Soul.
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The first sources written concerning the Battle of Long Sault are a series of letters composed by Marie Guyart, founder of the Ursuline institute of New France, and a collection of compiled documents from various Jesuit missionaries entitled Relations. These sources, written immediately after Dollard's death in 1660, give descriptive accounts of the battle and emphasize the dualism between Christianity and the Barbarism of the Natives. Although he is singled out as the leader in these earliest recorded stories, Dollard des Ormeaux is not the main focus of the battle. In 1672, François Dollier de Casson wrote Histoire de Montréal.
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W. V. O. Quine made use of a type of behaviorism, influenced by some of Skinner's ideas, in his own work on language. Quine's work in semantics differed substantially from the empiricist semantics of Carnap which he attempted to create an alternative to, couching his semantic theory in references to physical objects rather than sensations. Gilbert Ryle defended a distinct strain of philosophical behaviorism, sketched in his book The Concept of Mind. Ryle's central claim was that instances of dualism frequently represented "category mistakes", and hence that they were really misunderstandings of the use of ordinary language.
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Since Descartes's proposal of dualism, it became a general consensus that the mind had become a matter of philosophy and that science was not able to penetrate the issue of consciousness – that consciousness was outside of space and time. However, in recent decades many scholars have begun to move toward a science of consciousness. Antonio Damasio and Gerald Edelman are two neuroscientists who have led the move to neural correlates of the self and of consciousness. Damasio has demonstrated that emotions and their biological foundation play a critical role in high level cognition,Damasio, A. (1999).
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Nevertheless, the concepts Fowler introduced seemed to hit home with those in the circles of academic religion, and have been an important starting point for various theories and subsequent studies. Other theorists in developmental psychology have suggested that religiosity comes naturally to young children. Specifically, children may have a natural-born conception of mind-body dualism, which lends itself to beliefs that the mind may live on after the body dies. In addition, children have a tendency to see agency and human design where there is not, and prefer a creationist explanation of the world even when raised by parents who do not.
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Behavior therapies use behavioral techniques, including applied behavior analysis (also known as behavior modification), to change maladaptive patterns of behavior to improve emotional responses, cognitions, and interactions with others. Functional analytic psychotherapy is one form of this approach. By nature, behavioral therapies are empirical (data-driven), contextual (focused on the environment and context), functional (interested in the effect or consequence a behavior ultimately has), probabilistic (viewing behavior as statistically predictable), monistic (rejecting mind-body dualism and treating the person as a unit), and relational (analyzing bidirectional interactions). Cognitive therapy focuses directly on changing the thoughts, in order to improve the emotions and behaviors.
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Valentinus drew freely on some books of the New Testament. Unlike a great number of other gnostic systems, which are expressly dualist, Valentinus developed a system that was more monistic, albeit expressed in dualistic terms.'Valentinian gnosticism ... differs essentially from dualism' (Elaine Pagels, The Gnostic Gospels, 1978); 'a standard element in the interpretation of Valentinianism and similar forms of Gnosticism is the recognition that they are fundamentally monistic' (William Schoedel, 'Gnostic Monism and the Gospel of Truth' in The Rediscovery of Gnosticism, Vol.1: The School of Valentinus, edited by Bentley Layton, E.J. Brill, Leiden, 1980).
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Astell is remembered for her ability to debate freely with both contemporary men and women, and particularly for her groundbreaking methods of negotiating the position of women in society by engaging in philosophical debate (Descartes was a particular influence) rather than basing her arguments in historical evidence as had previously been attempted. Descartes' theory of dualism, a separate mind and body, allowed Astell to promote the idea that women, as well as men, had the ability to reason, and subsequently, they should not be treated so poorly: "If all Men are born Free, why are all Women born Slaves?"Astell, Reflections, 107.
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The production team intended Karas to be more than a mere henshin (transforming) hero. Unlike the vengeful protagonist in Mazinger Z, the hero of Karas embodies the spirit of the city, and acts for the city's interest instead of his own. Screenwriter Shin Yoshida sets up a dualism of this idea in the form of two Karas characters; one who believes events are leading to a revolution, and the other viewing them as simply the passing of an era. Manga Entertainment also promoted the hero in Karas as "a cross between a cyberpunk version of the Crow and Batman".
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Rane Willerslev extends the argument by noting that animists reject this Cartesian dualism, and that the animist self identifies with the world, "feeling at once within and apart from it so that the two glide ceaselessly in and out of each other in a sealed circuit." The animist hunter is thus aware of himself as a human hunter, but, through mimicry is able to assume the viewpoint, senses, and sensibilities of his prey, to be one with it. Shamanism, in this view, is an everyday attempt to influence spirits of ancestors and animals by mirroring their behaviours as the hunter does his prey.
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In plant morphology, Rolf Sattler developed a process morphology (dynamic morphology) that overcomes the structure/process (or structure/function) dualism that is commonly taken for granted in biology. According to process morphology, structures such as leaves of plants do not have processes, they are processes. In evolution and in development, the nature of the changes of biological objects are considered by many authors to be more radical than in physical systems. In biology, changes are not just changes of state in a pre-given space, instead the space and more generally the mathematical structures required to understand object change over time.
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During its 1993 BBC re-run, Captain Scarlet became the subject of a debate about black-and-white dualism for its use of the codenames "Black" for the villainous Captain Black and "White" for the benevolent head of Spectrum, Colonel White.La Rivière, p. 160. Defending the series against claims of racism and political incorrectness, Gerry Anderson pointed out that the heroic characters include Lieutenant Green, Melody Angel and Harmony Angel, all of whom are of African or Asian background. Green is the only male black character to have a significant role in any of the Anderson series.
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In sociology and economics, Social dualism is a theory developed by economist Julius Herman Boeke which characterizes a society in the economic sense by the social spirit, the organisational forms and the technique dominating it. According to Boeke, "These three aspects are interdependent and in this connection typify a society, in this way that a prevailing social spirit and the prevailing forms of organisation and of technique give the society its style, its appearance, so that in their interrelation they may be called the social system, the social style or the social atmosphere of that society ".
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Embodied cognition is the theory that many features of cognition, whether human or otherwise, are shaped by aspects of the entire body of the organism. The features of cognition include high level mental constructs (such as concepts and categories) and performance on various cognitive tasks (such as reasoning or judgment). The aspects of the body include the motor system, the perceptual system, bodily interactions with the environment (situatedness), and the assumptions about the world that are built into the structure of the organism. The embodied mind thesis challenges other theories, such as cognitivism, computationalism, and Cartesian dualism.
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The theory is generally associated with Hirschman. He presented a complete theoretical formulation of the strategy. Underdeveloped countries display common characteristics: low levels of GNI per capita and slow GNI per capita growth, large income inequalities and widespread poverty, low levels of productivity, great dependence on agriculture, a backward industrial structure, a high proportion of consumption and low savings, high rates of population growth and dependency burdens, high unemployment and underemployment, technological backwardness and dualism{existence of both traditional and modern sectors}. In a less-developed country, these characteristics lead to scarce resources or inadequate infrastructure to exploit these resources.
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" In the Advaita Vedanta of Adi Shankara, advaita implies that all of reality is one with Brahman, that the Atman (soul, self) and Brahman (ultimate unchanging reality) are one.Joseph Milne (1997), "Advaita Vedanta and typologies of multiplicity and unity: An interpretation of nondual knowledge," International Journal of Hindu Studies, Volume 1, Issue 1, pages 165-188 The advaita ideas of some Hindu traditions contrasts with the schools that defend dualism or Dvaita, such as that of Madhvacharya who stated that the experienced reality and God are two (dual) and distinct.Betty Stafford (2010), Dvaita, Advaita, and Viśiṣṭādvaita. "Contrasting Views of Mokṣa, Asian Philosophy.
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For example, a person may have a genetic predisposition for depression, but he or she must have social factors such as extreme stress at work and family life and psychological factors such as a perfectionistic tendencies which all trigger this genetic code for depression. A person may have a genetic predisposition for a disease, but social and cognitive factors must trigger the illness. Specifically, Engel revolutionized medical thinking by re-proposing a separation of body and mind. The idea of mind–body dualism goes back at least to René Descartes, but was forgotten during the biomedical approach.
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Non-reductive physicalism is the predominant contemporary form of property dualism according to which mental properties are mapped to neurobiological properties, but are not reducible to them. Non-reductive physicalism asserts that mind is not ontologically reducible to matter, in that an ontological distinction lies in the differences between the properties of mind and matter. It asserts that while mental states are physical in that they are caused by physical states, they are not ontologically reducible to physical states. No mental state is the same one thing as some physical state, nor is any mental state composed merely from physical states and phenomena.
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Misrata lies on the coast of the Mediterranean Sea east of Tripoli and west of Benghazi. The location of the city creates a dualism of sea and sand, bounded by the sea to the north and east and to the south by golden sands dotted with palm and olive trees. Like Benghazi and Tripoli, Misrata is divided into two distinct sections. Older Misrata consists of small stone houses and narrow arched streets while the newer part of the city, which began to develop in the 20th century, consists of modern buildings, homes, factories and industrial areas.
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The members of the Christian communities (Maronites, Eastern Orthodox, Melkite Catholic, and others) mixed with the Unitarian Druze, led to the presence of mixed villages and towns in Mount Lebanon, Jabal al-Druze,The Druze and Assad: Strategic Bedfellows the Galilee region, and Mount Carmel. The Maronite Catholic and the Druze founded modern Lebanon in the early eighteenth century, through the ruling and social system known as the "Maronite-Druze dualism" in Mount Lebanon Mutasarrifate. A number of the Druze embraced Christianity, such as some of Shihab dynasty remembers,Mishaqa, p. 23. as well as the Abi-Lamma clan.
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Henri Bergson, with his L'évolution créatrice (1907), was one of the first to propose evolution is "creative" and cannot necessarily be explained solely by Darwinian natural selection. L'évolution créatrice is upheld, according to Bergson, by a constant vital force which animates life and fundamentally connects mind and body, an idea opposing the dualism of René Descartes. In 1923, C. Lloyd Morgan took this work further, elaborating on an "emergent evolution" which could explain increasing complexity (including the evolution of mind). Morgan found many of the most interesting changes in living things have been largely discontinuous with past evolution.
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Named for the planet Jupiter. ChoRyuJin's counterpart in the Sol Masters, and the only one for whom the dualism is not obvious (although its slight heavy machinery theme makes it similar to the Zonder that was first battled by ChoRyuJin). Fought at the Taj Mahal in Repli-India, it takes the form of a humanoid combat mecha with a second pair of long, multi-segmented arms (equipped with rotating chainsaw blades) mounted on its back, agile enough to deflect energy blasts as well as strike an enemy. Also holds a weapon in its right hand capable of a forward-projecting, localized shockwave.
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The film takes place in the desert and may be characterized with reference to several genres: documentation of action, a family film, a video clip or an excerpt from a full-length feature film. The refrain "Just be good to me" becomes this primal cry of a human being who depends on a relationship. The moment in which the mother and son disappear into the desert night, illustrates this mutual request. The artist transforms an image into an icon, in a symbol of dualism that exists between nature and culture, appearance and reality, single and collective.
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Zerzan's work relies heavily on a strong dualism between the "primitive" – viewed as non-alienated, wild, non-hierarchical, ludic, and socially egalitarian – and the "civilised" – viewed as alienated, domesticated, hierarchically organised and socially discriminatory. Hence, "life before domestication/agriculture was in fact largely one of leisure, intimacy with nature, sensual wisdom, sexual equality, and health." Zerzan's claims about the status of primitive societies are based on a certain reading of the works of anthropologists such as Marshall Sahlins and Richard B. Lee. Crucially, the category of primitives is restricted to pure hunter-gatherer societies with no domesticated plants or animals.
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Samkhya (, IAST: ') is one of the six āstika schools of Hindu philosophy.Knut Jacobsen, Theory and Practice of Yoga, Motilal Banarsidass, , pages 100-101"Samkhya", American Heritage Dictionary of the English Language, Fifth Edition (2011), Quote: "Samkhya is a system of Hindu philosophy based on a dualism involving the ultimate principles of soul and matter.""Samkhya", Webster’s College Dictionary (2010), Random House, , Quote: "Samkhya is a system of Hindu philosophy stressing the reality and duality of spirit and matter." It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy.
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While Kierkegaard and Nietzsche drew attention to the human issues that needed to be addressed, Edmund Husserl's phenomenology (Husserl, 1960, 1962; Moran, 2000) provided the method to address them rigorously. He contended that natural sciences assume the separateness of subject and object and that this kind of dualism can only lead to error. He proposed a whole new mode of investigation and understanding of the world and our experience of it. He said that prejudice has to be put aside or 'bracketed,' for us to meet the world afresh and discover what is absolutely fundamental, and only directly available to us through intuition.
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Both routes joined the main southern route before reaching ancient Merv, Turkmenistan. Another branch of the northern route turned northwest past the Aral Sea and north of the Caspian Sea, then and on to the Black Sea. A route for caravans, the northern Silk Road brought to China many goods such as "dates, saffron powder and pistachio nuts from Persia; frankincense, aloes and myrrh from Somalia; sandalwood from India; glass bottles from Egypt, and other expensive and desirable goods from other parts of the world."Ulric Killion, A Modern Chinese Journey to the West: Economic Globalisation And Dualism, (Nova Science Publishers: 2006), p.
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Wotanism teaches that God dwells within the individual human spirit as an inner source of magical power, but is also immanent within nature through the primal laws which govern the cycles of growth, decay and renewal. List explicitly rejects a Mind-body dualism of spirit versus matter or of God over or against nature. Humanity is therefore one with the universe, which entails an obligation to live in accordance with nature. But the individual human ego does not seek to merge with the cosmos. "Man is a separate agent, necessary to the completion or perfection of ‘God's work’".
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He hypothesized a Gnostic origin (specifically Mandaeanism which maintains that Jesus was a mšiha kdaba or "false prophet,") for the work. He noted similarities with the Pauline corpus, but attributed this to a common Hellenistic background. He claimed that the many contrasts in the Gospel, between light and darkness, truth and lies, above and below, and so on, show a tendency toward dualism, explained by the Gnostic roots of the work. Despite the Gnostic origin, Bultmann commended the author for several improvements over Gnosticism, such as the Judeo-Christian view of creation and the demythologizing of the role of the Redeemer.
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275 For theodicies of suffering, Weber argued that three different kinds of theodicy emerged—predestination, dualism, and karma—all of which attempt to satisfy the human need for meaning, and he believed that the quest for meaning, when considered in light of suffering, becomes the problem of suffering.Scott 2009, p. 4 The sociologist Peter L. Berger characterised religion as the human attempt to build order out of a chaotic world. He believed that humans could not accept that anything in the world was meaningless and saw theodicy as an assertion that the cosmos has meaning and order, despite evidence to the contrary.
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He did not subscribe to the view religious feeling was primarily a social need, believing it to be a need for seeing a cause and logic to the world along with a harmony to things. A believer in dualism, he held the theory of a separate biological psyche and something beyond it. To him the most important aspects of the psyche lay beyond objective science, at least in his time. He sought to explore those boundaries where the methods of science had to stop and declare what was beyond as unknown, limited by the tools of the times.
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Those who understand the law will be left on Earth to enjoy the new millennium.Zeller, Benjamin E. (2009) pp331-2Saliba, John A. (2003) pp130-2Rothstein, Mikael (2003) p148 Zeller also compares King's call to correct living (with threats of suffering otherwise) to many forms of Christian apocalypticism, with King's claimed mental transmissions replacing the Bible as the standard for what that moral living is. The Aetherius Society's eschatology is millenarian and, like Christian apocalypticism and Manichaeism, features a strong moral dualism in that the society seeks to follow the positive forces of the white magicians, rejecting the opposing evil forces.
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Károly Khuen-Héderváry become Ban of the Kingdom of Croatia- Slavonia in 1883 following unrest and disorder that stumbled because of Hungary's non-compliance with the Croatian-Hungarian Settlement (e.g. bilingual coat of arms were put on public buildings and the Hungarian language was unofficially introduced into the public service, i.e. the clerks were obliged to know it in order to get/keep the job). Emperor Franz Joseph I appointed him to the position in order to obstruct strong Croatian resistance to dualism established by the Austro-Hungarian Compromise of 1867 thus preserving the Austrian sovereignty and Empire from possible breakdown.
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Movements in cognitive science are considered to be post-cognitivist if they are opposed to or move beyond the cognitivist theories posited by Noam Chomsky, Jerry Fodor, David Marr, and others. Postcognitivists challenge tenets within cognitivism, including ontological dualism, representational realism, that cognition is independent of processes outside the mind and nervous system, that the electronic computer is an appropriate analogy for the mind, and that cognition occurs only within individuals. Researchers who have followed post-cognitive directions include Hubert Dreyfus, Gregory Bateson, James J. Gibson, Humberto Maturana and Francisco Varela.Varela, F., Thompson, E., & Rosch, E. (1991).
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In a profile of the group for Newsweek, Kenneth Woodward compares his dualism to that of ancient Christian Gnosticism, although Peters notes that his theology departs from Gnosticism by privileging the physical world. In the wake of Nettles' death, Applewhite became increasingly paranoid, fearing a conspiracy against his group. One member who joined in the mid-1980s recalled that Applewhite avoided new converts, worrying that they were infiltrators. He feared a government raid on their home and spoke highly of the Jewish defenders of Masada in ancient Israel who showed total resistance to the Roman Empire.
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He did not favor immediate abolition before > the war, and held racist views typical of his time. But he was also a man of > deep convictions when it came to slavery, and during the Civil War displayed > a remarkable capacity for moral and political growth. Kal Ashraf wrote: > Perhaps in rejecting the critical dualism–Lincoln as individual emancipator > pitted against collective self-emancipators–there is an opportunity to > recognise the greater persuasiveness of the combination. In a sense, yes: a > racist, flawed Lincoln did something heroic, and not in lieu of collective > participation, but next to, and enabled, by it.
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In his article "Sensations and Brain Processes" (1959), J. J. C. Smart invoked Occam's razor with the aim to justify his preference of the mind-brain identity theory over spirit-body dualism. Dualists state that there are two kinds of substances in the universe: physical (including the body) and spiritual, which is non-physical. In contrast, identity theorists state that everything is physical, including consciousness, and that there is nothing nonphysical. Though it is impossible to appreciate the spiritual when limiting oneself to the physical, Smart maintained that identity theory explains all phenomena by assuming only a physical reality.
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Metaphysical naturalists do not believe in a soul or spirit, nor in ghosts, and when explaining what constitutes the mind they rarely appeal to substance dualism. If one's mind, or rather one's identity and existence as a person, is entirely the product of natural processes, three conclusions follow according to W.T. Stace. Evolutionary psychology and neurobiology would be able to provide accounts of how cultural and psychological phenomena, such as religion, morality, emotions, politics, art, and more, evolved through natural processes. Consciousness itself would also be susceptible to the same evolutionary principles that select other traits.
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Its texts such as the Devi- Bhagavata Purana states: Shaktism's focus on the Divine Female does not imply a rejection of the male. It rejects masculine-feminine, male-female, soul- body, transcendent-immanent dualism, considering nature as divine. Devi is considered to be the cosmos itself – she is the embodiment of energy, matter and soul, the motivating force behind all action and existence in the material universe. Yet in Shaktism, states C. MacKenzie Brown, the cultural concepts of masculine and the feminine as they exist among practitioners of Shaktism are aspects of the divine, transcendent reality.
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This nous (mind) is not incorporeal; it is the thinnest of all things. The distinction between nous and other things nevertheless causes his scheme to sometimes be described as a peculiar kind of dualism. Anaxagoras' concept of nous was distinct from later platonic and neoplatonic cosmologies in many ways, which were also influenced by Eleatic, Pythagorean and other pre-Socratic ideas, as well as the Socratics themselves. In some schools of Hindu philosophy, a "higher mind" came to be considered a property of the cosmos as a whole that exists within all matter (known as buddhi or mahat).
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Although radically different in structure, the bridge imitates the general outline of a chain-type bridge, which was considered an aesthetically preferable form at the time of construction. The bridge was opened in the presence of Emperor Franz Joseph; the last silver rivet on the Pest abutment was inserted into the iron structure by the Emperor himself, and the bridge was originally named after him. In 1945 its exploded middle part was reconstructed partly from remolded materials of the uplifted ruins of it. The Dualism-age ornaments and the detailed barriers were rebuilt with simpler forms.
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An act of a pastoral The pastoral is a traditional kind of play from the Basque Country held in the region of Soule (Zuberoa in Basque), France. It features a set range of characters and acts repeated on all pieces. This kind of theatre represents a dualism between the wicked (dressed in red, called türkak or satanak, literally 'the Turkish' or 'the Demons') and the righteous (blue outfit, called kiristiak, 'the Christians'). On every new creation, a different story is staged, where verses are recited in Zuberoan Basque by the players following a pre-established stance and steps on the scene.
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Viola's art deals largely with the central themes of human consciousness and experience - birth, death, love, emotion, and a kind of humanist spirituality. Throughout his career he has drawn meaning and inspiration from his deep interest in mystical traditions, especially Zen Buddhism, Christian mysticism and Islamic Sufism, often evident in the transcendental quality of some of his works. Equally, the subject matter and manner of western medieval and renaissance devotional art have informed his aesthetic. An ongoing theme that he constantly explores is dualism, or the idea that comprehension of a subject is impossible unless its opposite is known.
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Soul dualism can be observed in several cultures in many variations: people are believed to have more than one soul. Examples can be found in several North Eurasian cultures, in some Eskimo groups;Merkur 1985: 222–223, 226, 240Kleivan & Sonne 1985: 17–18Gabus 1970: 211 and a majority of Finno-Ugric peoples, including Hungarians. Some of the many examples distinguish two souls: a body soul for maintaining bodily functions, and a free soul which can leave the body (even during life), with great variations on this theme among cultures. In some cultures, it may be related to shamanic concepts.
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In late 20th-century America, the closet had become a central metaphor for grasping the history and social dynamics of gay life. The notion of the closet is inseparable from the concept of coming out. The closet narrative sets up an implicit dualism between being "in" or being "out". Those who are "in" are often stigmatized as living false, unhappy lives.Seidman, Meeks, and Traschen (1999) However, though many people would prefer to be “out” of the closet, there are numerous social, economic, familial, and personal repercussions that lead to them remaining, whether consciously or unconsciously, “in” the closet.
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These doctrines are represented in verses such as brahma satyam jagan mithya; jīvo brahmaiva na aparah (Brahman is alone True, and this world of plurality is an error; the individual self is not different from Brahman). Other forms of Vedanta like the Vishishtadvaita of Ramanuja and the Bhedabheda of Bhāskara are not as radical in their non- dualism, accepting that there is a certain difference between individual souls and Brahman. Dvaita school of Vedanta by Madhvacharya maintains the opposing view that the world is real and eternal. It also argues that real atman fully depends and reflection of independent brahman.
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As part of that philosophy, he was unwilling to make special concessions to Quebec's francophones. Thomas Van Dusen, who served as Diefenbaker's executive assistant and wrote a book about him, characterized the leader's views on this issue: > There must be no compromise with Canada's existence as a nation. Opting out, > two flags, two pension plans, associated states, Two Nations and all the > other baggage of political dualism was ushering Quebec out of Confederation > on the instalment plan. He could not accept any theory of two nations, > however worded, because it would make of those neither French nor English > second-class citizens.
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Rakovski also claimed to defend the rights of the Bulgarians and Romanians against the Ottoman Empire and the Ecumenical Patriarchate of Constantinople, and advocated rapprochement between the two peoples. He himself was a supporter of a union of Bulgaria and Romania, and future historians have declared that he sought a "Bulgarian-Vlach dualism" model. From the very beginning, Badushtnost encountered financial difficulties and obstacles from Hristo Georgiev, Georgi Atanasovich and other wealthy Bulgarians in Romania who did not share Rakovski's revolutionary thoughts and support for Cuza's reforms. At the end, the lack of funds led to the closure of the newspaper in May 1864.
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Deleuze uses the preface to relate the work to other texts. He describes his philosophical motivation as "a generalized anti-Hegelianism" (ix) and notes that the forces of difference and repetition can serve as conceptual substitutes for identity and negation in Hegel. The importance of this terminological change is that difference and repetition are both positive forces with unpredictable effects. Deleuze suggests that, unlike Hegel, he creates concepts out of a joyful and creative logic that resists the dualism of dialectic: "I make, remake and unmake my concepts along a moving horizon, from an always decentered centre, from an always displaced periphery which repeats and differentiates them" (xxi).
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Cottingham introduced trialism after citing that Descartes' account of sensation and imagination has opened his official dualism under considerable pressure. He cited that an evaluation of the Cartesian writings on human psychology there is a grouping of not two but three notions - mind, body, sensation, hence the term trialism. According to Cottingham, Descartes added the third category or notion " alongside thought and extension without proceeding to reify it as a separate substance." Thinkers such as Daniel Garber and Tad Schmaltz supported this by citing a letter in the correspondence between Descartes and Princess Elizabeth of Bohemia, which indicated that he changed his mind from a dualistic view.
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Thus God is also a personal God who responds whenever a person in need or distress calls Him. Muhammad al-Bukhari, in his ', narrates a ' that God says, "I am as My servant thinks (expects) I am." When Sufis claim union with God, it is not that they become one in essence, rather the will of the Sufi is fully congruent to God.Maha Elkaisy- Friemuth God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al- Ghazali Routledge 2006 page 146 The Quran rejects dualism of Persian Zoroastrianism and Manichaeism, which regarded good and evil, light and darkness as two distinct and independent powers.
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Homoeroticism in Apt Pupil is further demonstrated by the focus on Todd's body. In the opening scene in which Bowden is in his bedroom during a stormy night, "the ever-encroaching camera and the lighting fetishize Todd's youthful body", similar to the fetishism of the female body in films like Psycho (1960). This depiction creates a dualism in which "he is now simultaneously dangerous and endangered" in his homophobic and homoerotic ties to Nazism. When Bowden gives Dussander an SS uniform to wear and in which to march under Bowden's orders, the student's demands are more heightened in the film as "more dominant and voyeuristic", according to Picart and Frank.
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Such unitary thinking in science, Torrance believed, could help theologians overcome Kantian and Cartesian dualism. His theology demonstrates exactly how he thought this should be done, especially as this relates to interpreting Scripture. When form and being are separated, as they are when our ideas are separated from objective reality, then it becomes impossible to know Jesus as he is in himself; we only know Jesus as he appeared to be to his followers and this leaves the door open to the idea that Jesus could be created and re- created according to people's faith. This was especially problematic with respect to the risen Lord.
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This dualism is, in turn, due to a fallacy of which we meet numerous examples in the history of all fields of human thought. Our desire for the intuitive representation of abstractions leads us to personify the unity of a system, and then to hypostasize the personification. What originally was only a way of representing the unity of a system of objects becomes a new object, existing in its own right."Kelsen, Hans. General Theory of Law and State, p. 198. Kelsen was joined in this critique by the distinguished French jurist Léon Duguit, who wrote in 1911: "Self-limitation theory (vis Jellinek) contains some real sleight of hand.
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Action is the purposive use of chosen means for the attainment of chosen ends, and ideas, beliefs, and judgments of value (called mental phenomena) determine the choice of both means and ends.Mises. (2008). Human action: A treatise on economics, pp. 11-3. Thus, these mental phenomena occupy a central position in the sciences of human action for, as Mises argues, “acts of choosing are determined by thoughts and ideas.”Theory and history, p. 11. In arguing for methodological dualism, Mises states because the natural sciences have not yet determined “how definite external events […] produce within the human mind definite ideas, value judgments, and volitions”,Mises. (1962).
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The understanding of Kelsen's highly functional reading of the identity of law and state continues to represent one of the most challenging barriers to students and researchers of law approaching Kelsen's writings for the first time. After Kelsen completed his doctoral dissertation on the political philosophy of Dante, he turned to the study of Jellinek's dualist theory of law and state in Heidelberg in the years leading to 1910.Hans Kelsen Werke 2Bd Hardcover – December 1, 2008, Matthias Jestaedt (Editor). Volume 2 of the Kelsen Werke published his book on Administrative Law following immediately his encounter with Jellinek and his debate with Jellinek's dualism.
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The novelist John Buchan wrote Gordon was so "unlike other men that he readily acquired a spiritual ascendency over all who knew him well and many who did not...", but at the same time Gordon had a "dualism", in that "the impression of single-heartedness was an illusion, for all his life his soul was the stage of conflict". Gordon's attempt to have his former archenemy Zobeir, the "King of the Slavers" whom he had hunted for years and whose son he had executed installed as the new Sultan of the Sudan appalled Gladstone and offended his former admirers in the Anti-Slavery Society.
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The writer of Acts held Basilides responsible for dualism, yet his language on this point is loose, as if he were not sure of his ground; and the quotation which he gives by no means bears him out. It is quite conceivable that his understanding of Basilides came from the dualistic Basilidians of his day, who have given a wrong interpretation to genuine words of their master.Cf. Uhlhorn, 52 f. Indeed the description of evil as a supervenient nature without root, reads almost as if it were directed against Persian doctrine, and may be fairly interpreted by Basilides's comparison of pain and fear to the rust of iron as natural accidents.
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Thinkers such as Grotius, Hobbes, and Kant maintain that the shared laws of justice are not revealed by God to humans but can be accessed by reason through an understanding of human nature. This type of iusnaturalism integrates natural law and positive law as species of the same genus since they share one principle of common validity - political power. Moderate iusnaturalism is also another variant, which emphasizes how natural law exists together with positive law within a legal dualism that rejects all monisms as well as the so-called extreme iusnaturalism. The extreme type holds that "natural law exists and all that exists is natural law".
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Garsoïan in a comprehensive study of both Greek and Armenian sources confirmed such conclusions, and that the new Byzantine Paulicianism independently manifested features of Docetism and dualism because of which could be called as Neo-Paulicianism. Another theory was held by Soviet scholars since 1940s who instead of theological origin rather argued a proletarian revolt which was expressed in the theological sense. Such an approach is supported by both Greek and Armenian sources, but it is very limited in explanation and description of the sect. The Paulicians were branded as Jews, Mohammedans, Arians, and Manichæans; it is likely that their opponents employed the "pejorative" appellations merely as terms of abuse.
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The oldest of these three civilizations is the Greek, centered not in Athens but in Alexandria and Hellenistic civilization. Alexandria through this period is the center of both Atticizing scholarship and of Graeco-Judaic social life, looking towards Athens as well as towards Jerusalem. This intellectual dualism between the culture of scholars and that of the people permeates the Byzantine period. Even Hellenistic literature exhibits two distinct tendencies, one rationalistic and scholarly, the other romantic and popular: the former originated in the schools of the Alexandrian sophists and culminated in the rhetorical romance, the latter rooted in the idyllic tendency of Theocritus and culminated in the idyllic novel.
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Forthcoming, Palgrave Macmillan, London Foucault and Wittgenstein. Postpsychiatry is not anti-science, but is critical of the dualism implicit in Cartesianism, body-mind, mind-society, and body- society, and thus the failure of medical science to engage fully with the embodied and encultured reality of human experience in disease and illness. The Critical Psychiatry Network or movement on the other hand encompasses a range of philosophical positions and is not conceptually wedded to postmodernism. Members of the Network are particularly concerned with the political and ethical basis of the clinical practice of psychiatry, and countering the influence of the pharmaceutical industry on the psychiatric profession and mental health care in general.
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The Finnish-language album, incorporating electro and synthpop elements along with melancholic piano ballads, is named after the island Seili (Själö in Swedish), located off the south-west coast of Finland. The album was produced and co-written by Jukka Immonen with Vartiainen writing also two of the songs. The main lyricists were Teemu Brunila and Mariska who contributed to the thematical dualism of the album--Brunila wrote the happier songs about publicity and finding love while Mariska wrote the lyrics for the songs that deal with darker and more serious themes, such as death. Another lyricist was Paula Vesala (from the pop rock duo PMMP).
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Some externalists suggest explicitly that phenomenal content as well as the mental process are partially external to the body of the subject. The authors considering these views wonder whether not only cognition but also the conscious mind could be extended in the environment. While enactivism, at the end of the day, accepts the standard physicalist ontology that conceives the world as made of interacting objects, these more radical externalists consider the possibility that there is some fundamental flaw in our way to conceive reality and that some ontological revision is indeed unavoidable. Teed Rockwell recently published a wholehearted attack against all forms of dualism and internalism.
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Lacan identifies four partial drives: the oral drive (the erogenous zones are the lips, the partial object the breast, the verb is "to suck"), the anal drive (the anus and the faeces, "to shit"), the scopic drive (the eyes and the gaze, "to see") and the invocatory drive (the ears and the voice, "to hear"). The first two drives relate to demand and the last two to desire. The notion of dualism is maintained throughout Freud's various reformulations of the drive-theory. From the initial opposition between sexual drives and ego-drives (self- preservation) to the final one between the life drives (Lebenstriebe) and the death drives (Todestriebe).
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Freud, Beyond the Pleasure Principle, S.E. XVIII Lacan retains Freud's dualism but in terms of an opposition between the symbolic and the imaginary and not referred to different kinds of drives. For Lacan all drives are sexual drives, and every drive is a death drive (pulsion de mort) since every drive is excessive, repetitive and destructive.Position of the Unconscious, Ecrits The drives are closely related to desire since both originate in the field of the subject. But they are not to be confused: drives are the partial aspects in which desire is realized—desire is one and undivided, whereas the drives are its partial manifestations.
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The focus of this work is on disciplinary production rather than poetic production, as was the case with Bloom. Since psychology – which became a more or less official science in the 1880s – is now so pervasive, Jarzombek argued, but yet so difficult to pinpoint, the traditional dualism of subjectivity and objectivity has become not only highly ambiguous, but also the site of a complex negotiation that needs to take place between the historian and the discipline. The issue, for Jarzombek, is particular poignant in the fields of art and architectural history, the principal subject of the book. Pierre Nora's notion of "ego-histories" also moves in the direction of critical historiography.
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Many visions of these end times mirror creation mythologies, invoke the triumph of God over the primordial forces of chaos, and provide clear distinctions between light and dark, good and evil. In such revelations, humankind is typically divided into a small group that experiences salvation, while the wicked majority is destroyed. Since the apocalyptic genre developed during the Persian period, this dualism may have developed under the influence of Persian thought. The imagery in apocalyptic literature is not realistic or reflective of the physical world as it was, but is rather surreal and fantastic, invoking a sense of wonder at the complete newness of the new order to come.
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Bhatt Mathuranath Shastri was born in Jaipur in the famous Devarshi family which had a tradition of great Sanskrit scholars and poets going back to more than four hundred years. His father's name was Devarshi Dwarkanath Bhatt, mother's name was Shrimati Janaki Devi and elder brother's name was Devarshi Ramanath Shastri, who himself was a Sanskrit scholar, proponent and commentator of Pushtimarg sect of 'pure non-dualism' (Shuddhadvaita). His ancestors were Tailanga Brahmins of the Gautama Gotra following the Krishna Yajurveda. The Devarshi family started with Baviji Dikshit, who migrated from Devarkonda or Devalpalli village (origin of their family name Devarshi) in current-day Andhra Pradesh to Varanasi during Mughal rule.
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In 1884, Hinković was elected as the Party of Rights representative in the Croatian Parliament. In the parliament, Hinković addressed King Franz Joseph I of Austria. He emphasised the sovereignty of the Croatian people, condemned the Austro-Hungarian dualism, waived the legality of the Croatian-Hungarian settlement, called for the unification of all Croatian lands (Croatia and Slavonia, Military Frontier, Dalmatia, Bosnia and Herzegovina and the Slovenia countries), protested against the excessive fortune and other abuses and condemned civil servants who turned into blind Hungarian government agitators and sowed discord among the Croats and Serbs. In 1886, he came into conflict with Starčević and later left the party.
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In a monist state we rely only on the judges and not on the legislators, but judges can also make mistakes. If a judge in a monist states makes mistakes when applying international law, then the country violates international law just as much as a dualist country that, for one reason or another, does not allow its judges to apply international law directly and fails to translate or fails to translate correctly and effectively. One reason for preferring dualism is precisely the fear that national judges are not familiar with international law - a highly complex field of law - and hence are liable to make mistakes.
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Madhvacharya (1238–1317 CE) developed the Dvaita theology wherein Vishnu was presented as a monotheistic God, similar to major world religions. His writings led some such as George Abraham Grierson to suggest he was influenced by Christianity. Madhvacharya was misperceived and misrepresented by both Christian missionaries and Hindu writers during the colonial era scholarship. The similarities in the primacy of one God, dualism and distinction between man and God, devotion to God, the son of God as the intermediary, predestination, the role of grace in salvation, as well as the similarities in the legends of miracles in Christianity and Madhvacharya's Dvaita tradition fed these stories.
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In philosophy, spiritualism is the notion, shared by a wide variety of systems of thought, that there is an immaterial reality that cannot be perceived by the senses.Encyclopædia Britannica, "Spiritualism (in philosophy)", britannica.com This includes philosophies that postulate a personal God, the immortality of the soul, or the immortality of the intellect or will, as well as any systems of thought that assume a universal mind or cosmic forces lying beyond the reach of purely materialistic interpretations. Generally, any philosophical position, be it dualism, monism, atheism, theism, pantheism, idealism or any other, is compatible with spiritualism as long as it allows for a reality beyond matter.
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Brown praised The Interpretation of Dreams (1899) as one of the great applications and extensions of the Socratic axiom "know thyself", but criticized Totem and Taboo (1913), writing that in that work Freud correlates psycho-sexual stages of development with stages of history, thereby seeing history as a "process of growing up". Brown saw that view as a "residue of eighteenth-century optimism and rationalism" and considered it inadequate as both history and psychoanalysis. He credited the philosopher Stuart Hampshire with providing an acute comparison between Freud and the philosopher Baruch Spinoza in Spinoza (1951), but wrote that Hampshire fails to recognize important differences between the two, such as Freud's dualism.
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Among them, numerous finds stand out which are connected to the La Tène culture and which were brought to light along the lower Valle Olona. Even after the ancient Roman conquest, it took some time for the Romanization of the Valle Olona to take place; during this phase, a Celts-Roman cultural dualism coexisted. The complete Romanization of the Valle Olona occurred during the 1st century BC; after this phase, along the banks of the river, the findings of archaeological finds became more and more frequent. This abundance of furnishings continued for another two centuries, that is, until the crisis of the 3rd century AD, when a dramatic decline occurred.
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Pascimāmnāya Śrī Śāradā Pītham or Dwarka Sharada Math, is one amongst the four cardinal peethams established by the 8th century philosopher-saint Adi Shankara to preserve and propagate Sanatana Dharma and Advaita Vedanta, the doctrine of non-dualism. Located in the city of Dwaraka, Gujarat, India it is the pascimāmnāya matha, or Western Āmnāya PīthamPasricha, Prem C. (1977) The Whole Thing the Real Thing, Delhi Photo Company, p. 59-63 amongst the four Chaturāmnāya Pīthams, with the others being the Sringeri Śārada Pīṭhaṃ (Karnataka) in the South, Purī Govardhanmaṭha Pīṭhaṃ (Odisha) in the East and Badari Jyotirmaṭha Pīṭhaṃ (Uttarakhand) in the North. It is also known as the Kālikā Matha.
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The verses of Saraswati-rahasya Upanishad present a discussion of Maya as the changing reality, and Brahman as the unchanging reality. For example, the following verses appear in both this Upanishad and the Vakyasudha: The text, after its ontological discussion, presents six methods of Dharana-Samadhi (concentration-union), and meditation is a means to self-knowledge and the realization of the Goddess within oneself as self-luminous, free from duality and endowed with "Being, Consciousness and Bliss". Dualism is speculation and false, asserts the text in its closing verses, and the realization of oneness of the individual soul and goddess Saravati is Mukti (freedom, liberation).
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Speaking to this need of moving beyond classically "modern" ideas, in the 1960s Cobb was the first to label Whiteheadian thought as "postmodern".David Ray Griffin, Whitehead's Radically Different Postmodern Philosophy: An Argument for Its Contemporary Relevance (Albany: State University of New York Press, 2007), 4. Later, when deconstructionists began to describe their thought as "postmodern", Whiteheadians changed their own label to "constructive postmodernism".John B. Cobb Jr. "Constructive Postmodernism", Religion Online, Like its deconstructionist counterpart, constructive postmodernism arose partly in response to dissatisfaction with Cartesian mind–matter dualism, which viewed matter as an inert machine and the human mind as wholly different in nature.
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The Cathars were ruthlessly suppressed and finally exterminated by the Catholic Church in the 14th century. The Cathars believed that there were two principal powers in the Universe. One, God, was entirely good and dwelt in a condition of pure Spirit and Light, while the other, Satan/Lucifer, "the prince of this world" was entirely evil and ruled over the world of Matter, hence their rejection of physical pleasures. This dualism they drew from a particular reading of the Gospels, for example "That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit" (John 3:6).
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Epiphenomenalism is the theory in philosophy of mind that mental phenomena are caused by physical processes in the brain or that both are effects of a common cause, as opposed to mental phenomena driving the physical mechanics of the brain. The impression that thoughts, feelings, or sensations cause physical effects, is therefore to be understood as illusory to some extent. For example, it is not the feeling of fear that produces an increase in heart beat, both are symptomatic of a common physiological origin, possibly in response to a legitimate external threat. The history of epiphenomenalism goes back to the post-Cartesian attempt to solve the riddle of Cartesian dualism, i.e.
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Ward defended a philosophy of panpsychism based on his research in physiology and psychology which he defined as a "spiritualistic monism".Vergilius Ture Anselm Ferm A history of philosophical systems Littlefield, Adams, 1968James Ward The Realm of Ends: Or Pluralism and Theism Reprint Edition, 2011, Cambridge University Press, p. 13 In his Gifford Lectures and his book Naturalism and Agnosticism (1899) he argued against materialism and dualism and supported a form of panpsychism where reality consists in a plurality of centers of activity.James Ward Naturalism and Agnosticism New York: Macmillan Company, 1899 Ward's philosophical views have a close affinity to the pluralistic idealism of Gottfried Wilhelm Leibniz.
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Related to dualism above, a more general and somewhat differently posed approach to mental causation is provided by Karl Popper's three worlds. Popper split the world into three categories: # The world of physical objects and events, including biological entities # The mental or psychological world, the world of our feelings of pain and of pleasure, of our thoughts, of our decisions, of our perceptions and our observations; in other words, the world of mental or psychological states or processes, or of subjective experiences. # The world of products of the human mind, including art, science, and religion. World 3 includes physical theory as a particular case.
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The German Confederation lacked a monarch or a central government with real unifying force. As a result, dualism within the German Confederation laid foundation to the diplomatic tension between Prussia and Austria, who had ambitions to create a unified Germany under their different proposals. Austria proposed to unite the German states in a union centered on, and dominated by, the Habsburgs; Prussia, however, hoped to become the central forces in unifying the German states and to exclude Austria out of its affairs. In 1834, Prussia succeeded in creating a German Customs Union with northern German states with the hope of political union as its next step.
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According to Avogadro, the molecule of oxygen had split into two atoms in the course of forming water vapor. Avogadro's hypothesis was neglected for half a century after it was first published. Many reasons for this neglect have been cited, including some theoretical problems, such as Jöns Jacob Berzelius's "dualism", which asserted that compounds are held together by the attraction of positive and negative electrical charges, making it inconceivable that a molecule composed of two electrically similar atoms—as in oxygen—could exist. An additional barrier to acceptance was the fact that many chemists were reluctant to adopt physical methods (such as vapour-density determinations) to solve their problems.
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The scholars of religion Paul Ingram and Frederick Streng argued that the teachings of Buddhism challenge Augustine's view of good and evil, proposing a dualism in which good and evil have equal value instead of casting good over evil, as Augustine did. This is similar to the Manichean account of good and evil – that the two are equal and in conflict – though Buddhism teaches that the two will come to a final conclusion and transcend the conflict.Ingram & Streng 1986, p. 148 Ingram and Streng argued that the Augustinian theodicy fails to account for the existence of evil before Adam's sin, which Genesis presents in the form of the serpent's temptation.
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In league with the Western emphasis on individualism, Hedwig and the Angry Inch questions what it means to be divided in an individualist society. As Mitchell, director of the film adaptation, acknowledges, through recurring motifs of “the divided self, the divided city of Berlin…divided gender…”Holly M Sypniewski, “The Pursuit of Eros in Plato’s Symposium and Hedwig and the Angry Inch,” International Journal of the Classic Tradition 15, 4 (2008): 562. the theme of dualism pervades the entire musical. Yet Hedwig ultimately disavows this notion of external completion, instead bolstering a pro-Western ideology of individual autonomy that contributes to a global naturalisation of Western philosophy.
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The philosophy of daseinsanalysis is centered on the thought that the human Dasein (Human existence) is open to any and all experience, and that the phenomenological world is experienced freely in an undistorted way. This way initially being absent from meaning, is the basis for analysis. This theory goes opposite to dualism in the way that it proposes no gap between the human mind and measurable matter. Subjects are taught to think in the terms of being alone with oneself and grasping concepts of personhood, mortality and the dilemma or paradox of living in relationship with other humans while being ultimately alone with oneself.
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While the theory explicitly acknowledges the importance of pre- linguistic, non-linguistic forms of dialogue, the actual research is typically taking place on the verbal level with the simultaneous neglect of the non- verbal level (for a notable exception cultural-anthropological research on shape-shifting). Finally, some researchers would like to see more emphasis on the bodily aspects of dialogue. Up till now the theory has focused almost exclusively on the transcendence of the self-other dualism, as typical of the modern model of the self. More work should be done on the embodied nature of the dialogical self (for the role of the body in connection with emotions).
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It is reputed that he wrote many essays attempting to explain how his ideas were not Buddhist or Taoist and included some heated denunciations of Buddhism and Taoism. After the Xining era (1070), Wang Yangming (1472–1529) is commonly regarded as the most important Neo- Confucian thinker. Wang's interpretation of Confucianism denied the rationalist dualism of Zhu's orthodox philosophy. There were many competing views within the neo-Confucian community, but overall, a system emerged that resembled both Buddhist and Taoist (Daoist) thought of the time and some of the ideas expressed in the I Ching (Book of Changes) as well as other yin yang theories associated with the Taiji symbol (Taijitu).
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There were some movements considered heresies by the early Church which do not exist today and are not generally referred to as denominations. Examples include the Gnostics (who had believed in an esoteric dualism called gnosis), the Ebionites (who denied the divinity of Jesus), and the Arians (who subordinated the Son to the Father by denying the pre-existence of Christ, thus placing Jesus as a created being), Bogumilism and Bosnian Church. The greatest divisions in Christianity today, however, are between the Eastern and Oriental Orthodox, Roman Catholics, and the various denominations formed during and after the Protestant Reformation. There also exists a number of non-Trinitarian groups.
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Whether this was due to influence from Manichaeism or another strand of Gnosticism has been impossible to determine. The Bogomils and Cathars, in particular, left few records of their rituals or doctrines, and the link between them and Manichaeans is unclear. Regardless of its historical veracity the charge of Manichaeism was leveled at them by contemporary orthodox opponents, who often tried to fit contemporary heresies with those combated by the church fathers. Only a minority of Cathars held that The Evil God (or principle) was as powerful as The Good God (also called a principle) as Mani did, a belief also known as absolute dualism.
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Later philosophers such as Xun Zi, Fan Zhen, Han Fei, Zhang Zai, and Wang Fuzhi also criticised religious practices prevalent during their times. During the efflorescence of Buddhism in the Southern and Northern dynasties, Fan Zhen wrote On the Extinction of the Soul ( Shénmièlùn) to criticise ideas of body-soul dualism, samsara and karma. He wrote that the soul is merely an effect or function of the body, and that there is no soul without the body—after the death and destruction of the body. p. 213. Further, he considered that cause-and-effect relationships claimed to be evidence of karma were merely the result of coincidence and bias.
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There is a large body of work on the ontology of biomedicine, including ontological studies of all aspects of medicine. Ontologies of specific interest to the philosophy of medicine include, for instance: (1) the ontological revolution which made modern science, in general, possible, (2) Cartesian dualism which makes modern medicine, in particular, possible, (3) the monogenenic conception of disease which has informed clinical medicine for a century or soLee, K., 2012. The Philosophical Foundations of Modern Medicine, London/New York, Palgrave/Macmillan. and also the chemical and biological pathways which underlie the phenomena of health and disease in all organisms, (4) the conceptualization of entities such as ‘placebos’ and ‘placebo effects’.
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In the mid-20th century dawn of Neopaganism, heterosexual dualism was most exemplified in the "Great Rite" of British Traditional Wicca, one of the first notable neopagan ideological groups. In this Rite, a priest and priestess "were cast into rigidly gendered, heteronormative roles" in which the pairing performed a symbolic or literal representation of heterosexual intercourse which was considered vital for venerating supernatural entities and performing magic. It is notable that early neopagan views on sex were radical for their time in their sex positivity and tacit acceptance of BDSM. Later in the 20th Century, as Wicca spread to North America, it incorporated countercultural, second-wave feminist, and LGBTQ elements.
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Vedanta is a form of monism or advaita (non-dualism), which sees the world as being all part of a single whole. One of the earliest teachers of Vedanta was Adi Shankaracharya, who wrote commentaries which helped organize and explain the subtle concepts of the Upanishads. Shankara taught that the reason why we suffer in life is because we are seeking happiness, fulfillment, and completeness in the external world of forms, in the form of kama (sense- pleasure), artha (security), and dharma (civic duty). As one reaches the last two stages of life, one realizes that none of these things brought lasting happiness and a sense of completeness.
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Ryle then says that such use implies a 'categorical mistake' for the descriptions of mental events that do not properly belong to the categories used for describing the corporeal events. Hence, 'mind' and 'matter' cannot be the polar opposites that Dualism suggests. Ryle writes that this would be comparable to claiming that "She came home in floods of tears" and "She came home in a sedan chair" (from the sentence "Miss Bolo came home in a flood of tears and a sedan chair," a zeugmatic sentence from Dickens) to be polar opposites. Such mistakes are, from the Rylean standpoint, the dogma of the mental ghost in the corporeal machine.
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He studied philosophy and was educated in Jena, Berlin, and Paris (1898–1914). In 1904, he participated in the 2nd Congress of Philosophy in Geneva, where he stayed, teaching the history of European philosophy until his death. Between 1927 and 1933 he was appointed by the Prussian Government to teach French philosophy at Bonn, a job that he considered as a cultural mission for fostering the intellectual ties between France and Germany. In his work Benrubi tries to go beyond the agnosticism and timidity of modern philosophical reflection, to re-establish the bridge between the Self and the things, to abolish the dualism of speculative and practical thinking.
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The judgment found this to be simply a contrived dualism which has no scientific factual basis or legitimate educational purpose. The judge concluded that "the Act was passed with the specific purpose by the General Assembly of advancing religion," and that it violated the First Amendment's Establishment Clause. The test that Overton developed on the basis of Michael Ruse's testimony was later criticized by the philosopher of science Larry Laudan who argued that rather than call Creation Science "non-science" it would have been more cogent to show that it was "bad science". Chandra Wickramasinghe was the single scientist testifying for the defense of creationism.
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Regarding the equivalent concepts in Plato, Ted Honderich writes: "Platonic Ideas and Forms are noumena, and phenomena are things displaying themselves to the senses... This dichotomy is the most characteristic feature of Plato's dualism; that noumena and the noumenal world are objects of the highest knowledge, truths, and values is Plato's principal legacy to philosophy." However, that noumena and the noumenal world were objects of the highest knowledge, truths, and values, was disputed from the start, beginning with Democritus, his follower Pyrrho, founder of Pyrrhonism, and even in the Academy starting with Arcesilaus and the introduction of Academic Skepticism. In these traditions of philosophical skepticism, noumena are suspected of being delusions.
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Madhvācārya's teachings are built on the premise that there is a fundamental difference between Atman (individual soul, self) and the Brahman (ultimate reality, God Vishnu), these are two different unchanging realities, with individual soul dependent on Brahman, never identical. His school's theistic dualism teachings disagreed with the monist teachings of the other two most influential schools of Vedanta based on Advaita's nondualism and Vishishtadvaita's qualified nondualism. Liberation, asserted Madhva, is achievable only through the grace of God. The Dvaita school founded by Madhva influenced Vaishnavism, the Bhakti movement in medieval India, and has been one of the three influential Vedānta philosophies, along with Advaita Vedanta and Vishishtadvaita Vedanta.
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The groups that supported Siregar sent a protest to the Interior Minister demanding to remove Pardede out of office. Telaumbanua defended himself by stating that he removed Siregar from his office as instructed by the military area commander of North Sumatra, on which the commander argued that Pematangsiantar has experienced lack of development during Siregar's term, and Siregar himself was in ill health. The dualism of mayor in Pematangsiantar caused confusion to the civil employees working in the city, as both claimed that they were the legitimate mayor. Tarip Siregar insisted to remain in his office, forcing Pardede to held office in the former Siantar Mayor's residence.
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It is one of a number of examples of her work that followed her father's dualism: the pursuit of both fine art and crafts (or design). The base of another more craft-oriented lamp is a sculptural form of a winding snake-like brass tube and bent PMMA with imbedded metal minutiae. She also participated in the Venice Biennale of 1959 and designed the gate, built at the Bezalel Academy, of the President's House, Jerusalem. Schatz lived in Israel, New York, and Northern California where she was part of the Big Sur artists'/writers' colony that included San Francisco sculptor Benny Bufano, author Henry Miller, and her brother Bezalel Schatz.
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Theory of mind (ToM) is a capacity to attribute mental states, complete with thoughts, emotions and motivations, to other social agents. This adaptation is ubiquitous in primitive forms among various social species, but the complexity of human social life for long stretches of evolutionary history has facilitated a rich understanding of others' mental experiences to match. Cases of autism have been cited in support for the proposition that ToM is a distinct modular adaptation because of its distinctly narrow impact on ToM capacity. ToM is thought to lend itself to an intuitive sense of mind-body dualism, where the material body is animated by a non-material self (i.e.
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During the dualism era, there was an internal migration of segments of the ethnically non-Hungarian population to the Kingdom of Hungary's central predominantly Hungarian counties and to Budapest where they assimilated. The ratio of ethnically non- Hungarian population in the Kingdom was also dropping due to their overrepresentation among the migrants to foreign countries, mainly to the United States.István Rácz, A paraszti migráció és politikai megítélése Magyarországon 1849–1914. Budapest: 1980. p. 185–187. Hungarians, the largest ethnic group in the Kingdom representing 45.5% of the population in 1900, accounted for only 26.2% of the emigrants, while non-Hungarians (54.5%) accounted for 72% from 1901 to 1913.
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Furthermore, Marx explains that the use value in question can only be realized by he who purchases the commodity whereas he who is selling a commodity must find no utility in the item, save the utility of its exchange value. Marx concludes the chapter with an abstraction about the necessitated advent of money wherever exchange takes place, starting between nations and gradually becoming more and more domestic. This money form which arises out of the necessity of liquidating exchange becomes the universal equivalent form which is set aside from all commodities as a mere measure of value, creating a money-commodities dualism."Chapter 2".
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Philosopher James Gouinlock does not believe in the reality of Weber's two kinds of rationality. He became a critic of the separation between instrumental and value rationality while describing and extending John Dewey's efforts to understand human intelligence. Belief in two criteria for reasoning was one of many popular dualism against which he and Dewey railed. They did not believe anything could be valued in isolation—good “for its own sake.” In his introduction to volume two of Dewey's collected works, John Dewey The Later Works 1925–53, published in 1984, Gouinlock criticized the modern practice of value rationality as represented by Rawls and Nozick.
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The fundamental goal of "classical Zurvanism" to bring the doctrine of the "twin spirits" in accord with what was otherwise understood of Zoroaster's teaching may have been excessive, but (according to Zaehner) it was not altogether misguided. In noting the emergence of an overtly dualistic doctrine during the Sassanid period, Zaehner (1961) asserted that Thus – according to Zaehner – while the direction that the Sassanids took was not altogether at odds with the spirit of the Gathas, the extreme dualism that accompanied a divinity that was remote and inaccessible made the faith less than attractive. Zurvanism was then truly heretical only in the sense that it weakened the appeal of Zoroastrianism.
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These results in addition to twin and adoption studies provide evidence of an underlying molecular – hence structural – abnormality to depression. # Szasz contends that, "Strictly speaking, disease or illness can affect only the body; hence, there can be no mental illness" and this idea is foundational to Szasz's position. In actuality there are no physical or mental illnesses per se there are only diseases of organisms, of persons. The bifurcation of organisms into minds and bodies is the product of the Cartesian dualism that became dominant in the late 18th-century and it was at this time that the notion of insanity as something qualitatively different from other illnesses became entrenched.
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Philosophical zombie arguments are used in support of mind-body dualism against forms of physicalism such as materialism, behaviorism and functionalism. It is an argument against the idea that the "hard problem of consciousness" (accounting for subjective, intrinsic, first person, what- it's-like-ness) could be answered by purely physical means. Proponents of the argument, such as philosopher David Chalmers, argue that since a zombie is defined as physiologically indistinguishable from human beings, even its logical possibility would be a sound refutation of physicalism, because it would establish the existence of conscious experience as a further fact.Chalmers, D. (1996): The Conscious Mind, Oxford University Press, New York.
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Moreover, in Meditations Descartes discusses a piece of wax and exposes the single most characteristic doctrine of Cartesian dualism: that the universe contained two radically different kinds of substances—the mind or soul defined as thinking, and the body defined as matter and unthinking. The Aristotelian philosophy of Descartes's days held that the universe was inherently purposeful or teleological. Everything that happened, be it the motion of the stars or the growth of a tree, was supposedly explainable by a certain purpose, goal or end that worked its way out within nature. Aristotle called this the "final cause," and these final causes were indispensable for explaining the ways nature operated.
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After holding this position, he was appointed counselor at the Court of Appeal in Sibiu, during which in November 1859, he received the right to the titles of nobles, "de Lemény" and "et Kozla" from the Magistrate of Brasov. In 1857, he also became a counselor at the Court of Cassation and Justice of Sibiu together with Vasile Ladislau Pop, the only Romanians. In 1866, the Cluj authorities dismissed Ioan from the post of prefect of Fogaras County for refusing to reintroduce Hungarian into administration. He was also retired early so that he could not act in favor of the Romanians when implementing the Austro- Hungarian dualism of 1867.
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Walk-ins were said to be higher beings who took control of adult bodies to teach humanity. This concept informed Applewhite's view of resurrection; he believed that his group's souls were to be transported to a spaceship, where they would enter other bodies. Applewhite abandoned the metaphor of a butterfly in favor of describing the body as a mere container, a vehicle that souls could enter and exit. This dualism may have been the product of the Christology that Applewhite learned as a young man; Lewis writes that the group's teachings had "Christian elements [that] were basically grafted on to a New Age matrix".
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Vardiraja, although refuting non-dualism since plurality of Brahman’s attributes is inescapable if the primary sense of the scriptures interpreted is taken seriously, accepts a limited similarity between Jiva and Brahman but contends that if the reflection of Brahman stands for the Jiva, the embodied soul, the same, owing to the obvious dissimilarities referred to, cannot be identified with Brahman then such a comparison only succeeds in annihilating the soul. Sankara regards the reflection of consciousness (Chidabhasa) as wholly unreal. In his Maneesha Panchakam (St.2), Sankara argues that distinctions if any between the one Consciousness reflected in the hearts of all and its reflection are delusory.
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In collaboration they developed a quantum mechanical model of exocytosis and neurotransmitter release at synapses in the human cerebral cortex. The model endorses interactionist dualism and postulates that human consciousness could affect the functioning of synapses in the brain through quantum tunneling of electrons between the lipid bilayers of the synaptic vesicle and the presynaptic membrane. The tunneling of electrons triggers the process of exocytosis and thus initiates the transmission of information from the presynaptic neuron towards the postsynaptic neuron. The model proposed by Beck and Eccles is based on pure quantum tunneling and predicts temperature independence of exocytosis, which has been experimentally tested and found to be incorrect.
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Scholem gives a variety of examples of such borrowings. The Zohar draws upon early mystical texts such as the Sefer Yetzirah and the Bahir, and the early medieval writings of the Hasidei Ashkenaz. Another influence on the Zohar that Scholem, and scholars like Yehudah Liebes and Ronit Meroz have identified was a circle of Spanish Kabbalists in Castile who dealt with the appearance of an evil side emanating from within the world of the sephirot. Scholem saw this dualism of good and evil within the Godhead as a kind of "gnostic" inclination within Kabbalah, and as a predecessor of the Sitra Ahra (the other, evil side) in the Zohar.
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The Metaphysics of Quality (MOQ) is a theory of reality introduced in Robert M. Pirsig's philosophical novel, Zen and the Art of Motorcycle Maintenance (1974) and expanded in Lila: An Inquiry into Morals (1991). The MOQ incorporates facets of Sophism, East Asian philosophy, pragmatism, the work of F. S. C. Northrop, and indigenous American philosophy. Pirsig argues that the MOQ is a better lens through which to view reality than the subjective/objective mindset that Pirsig attributes to Aristotle. Zen and the Art of Motorcycle Maintenance references the Sanskrit doctrine of Tat Tvam Asi ("Thou art that"), which asserts an existential monism as opposed to the subject–object dualism.
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Florian's philosophy developed from ideas common to both Rădulescu-Motru and the 19th-century thinker Titu Maiorescu, herald of Romania's moderate and critical approach to philosophy. Florian is therefore ranked among the third-generation "Maiorescans", and seen as reactivating the spirit of Maiorescu's literary club Junimea. Z. Ornea, "O pasionantă carte de filosofie", in România Literară, Nr. 17/1999 After World War I, the Junimist legacy came in direct contradiction with Nae Ionescu's critique of rationalism, which was growing in popularity and lending its support to the far right's causes. Florian's steady opposition to Ionescu, in both concept and method, has been described as the "dualism" of interwar Romanian philosophy.
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The Yellow Emperor's Body is a term derived from the references to the Yellow Emperor within the Ancient Chinese book, the "book of change". The Term describes the references to both the physical body that can be touched, felt, and interact with the physical world, but also the sense of person and self that the body. The dualism of the body as both the physical self and the subjective consciousness is how Chinese defined the body. The Yellow Emperor's body is a metaphor to describe a body that focuses on the individual and not the general, focusing on disorder as not just a physical malady.
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215 This "dual policy" of conscription and devolution heralded the end of a political era, the context for a wider federalist debate was at once overhauled.Jackson, Alvin: pp. 212, 222 Its dualism signalled the end of All-Ireland Home Rule and the end of an optional federal engagement with Ireland, which had it succeeded and if the Convention's Report had been implemented in full, would have established a novel form of federal government at the heart of Europe Although the Convention appeared to have failed in its immediate objective, it generated ideas and reactions and revealed standpoints that had an independent and lasting significance.
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Competition (control) and cooperation are two central concepts in all global strategic alliances. Control is the process by which one party influences the behavior and output of another party through the use of power, authority, and mechanisms. Cooperation involves collective efforts, through mutual forbearance, commitment, and trust building, to better allocate and exploit complementary resources such that all parties are better off than it would otherwise be. Luo and colleagues (2008) developed a typology of the competition (control) and cooperation dualism that identifies partnerships involving varying private control and cooperation (contender, coopetitor, and honeymooner) and varying collective control and cooperation (loosely connected, equity hostage, tightly integrated, and trusting).
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Belief in hard incompatibilism, argues Smilansky, removes an individual's basis for a sense of self-worth in his or her own achievements. It is "extremely damaging to our view of ourselves, to our sense of achievement, worth, and self-respect". Neither compatibilism nor hard determinism are the whole story, according to Smilansky, and there exists an ultimate perspective in which some parts of compatibilism are valid and some parts of hard determinism are valid. However, Smilansky asserts, the nature of what he terms the fundamental dualism between hard determinism and compatibilism is a morally undesirable one, in that both beliefs, in their absolute forms, have adverse consequences.
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According to Daniel Boyarin, the underlying distinction between religion and ethnicity is foreign to Judaism itself, and is one form of the dualism between spirit and flesh that has its origin in Platonic philosophy and that permeated Hellenistic Judaism. Consequently, in his view, Judaism does not fit easily into conventional Western categories, such as religion, ethnicity, or culture. Boyarin suggests that this in part reflects the fact that much of Judaism's more than 3,000-year history predates the rise of Western culture and occurred outside the West (that is, Europe, particularly medieval and modern Europe). During this time, Jews experienced slavery, anarchic and theocratic self-government, conquest, occupation, and exile.
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The Babylonian Talmud was compiled from discussions in the houses of study by the scholars Ravina I, Ravina II, and Rav Ashi by 500 CE, although it continued to be edited later. According to critical scholars, the Torah consists of inconsistent texts edited together in a way that calls attention to divergent accounts. Several of these scholars, such as Professor Martin Rose and John Bright, suggest that during the First Temple period the people of Israel believed that each nation had its own god, but that their god was superior to other gods. Some suggest that strict monotheism developed during the Babylonian Exile, perhaps in reaction to Zoroastrian dualism.
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The book is written in an artistic language. It is a poetical vision, and Comenius doesn't just criticize society; he also tries to capture the progress of Man in general (and show the dualism of material and spiritual ways of life). He points at the vanity of human endeavour that focuses on the material world and tells the reader that one must follow the will of God, as it is revealed in the Bible. As mentioned above, the book remains very popular and is still in print (so far the last two editions in the Czech Republic appeared in 2001, which was sold out very soon,Labyrint světa a ráj srdce, 2001 and 2005.
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This principle underlies the political dualism of Dutch politics. The Houses investigate the Letters of Credence of new members, in this case a written affirmation by the central voting office that they have indeed obtained the necessary number of votes. After the investigation new members swear four oaths: the oath of purification, the oath of allegiance to the Constitution and the oath of loyal discharge of their office are demanded by Article 60; the oath of loyalty to King and Statute is demanded by Article 47 of the Statute of the Kingdom, the higher Constitution of the Realm. All other issues pertaining the elections are regulated by formal law; delegation is possible (Article 59).
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Objective idealism is an idealistic metaphysics that postulates that there is in an important sense only one perceiver, and that this perceiver is one with that which is perceived. One important advocate of such a metaphysics, Josiah Royce (the founder of American idealism),Daniel Sommer Robinson, The Self and the World in the Philosophy of Josiah Royce, Christopher Publishing House, 1968, p. 9: "Josiah Royce and William Ernest Hocking were the founders and creators of a unique and distinctly American school of idealistic philosophy." wrote that he was indifferent "whether anybody calls all this Theism or Pantheism". It is distinct from the subjective idealism of George Berkeley, and it abandons the thing-in-itself of Kant's dualism.
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In any case, since flesh was susceptible to evil, he was merely a docetic being, and through his presence he would have passed the knowledge to overthrow the God of Jews, destroy the wicked, and make the sparks of life return to the Higher God. It is acknowledged that Saturninus was influenced by Zoroastrianism. The dualism between God and Satan would be similar to that of Ahura Mazda and Ahriman, while his seven angels would be similar to the Amesha Spenta. His demonization of the God of Jews, also done by his gnostic partners, might have been a consequence of the anti-Jewish sentiment caused among Christians and Romans by the Bar Kokhba revolt.
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The activities of mind, speech and body, according to Jain philosophy, lead to Asrava, that is, the influx and imprint of karmic residues to the jiva (soul) of the living being.Anne Vallely (2014), The Oxford Handbook of Atheism (Editors: Stephen Bullivant, Michael Ruse), Oxford University Press, , pages 358-364 These residues bind (bandha), forming karma sarira,S Dasgupta (2004), A History of Indian Philosophy, Volume 1, Motilal Banarsidass, , pages 73-74 which can be stopped (saṃvara) and released (nirjara). The operating mechanism, consistent with the dualism premise of Jainism, is not Saṃskāra as latent mental trace,Raj Pruthi (2004), Jainism and Indian Civilization, Vol. 4, , page 205 rather karma bandha to the soul.
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Wheeler Vega wrote that the book had worsened relations between biological scientists and feminists. Though he supported its goal of eradicating rape, he faulted its authors for their criticism of social science, postmodernism, and feminist explanations of rape. He argued that their discussion of issues such as mind–body dualism showed that they had an "unsophisticated metaphysics" and sought to attribute crude mistakes to authors they criticized. He criticized their treatment of the "naturalistic fallacy", suggesting that they oversimplified the issue and had misappropriated the term from Moore, who used it to refer to "the error of using some single property as a definition of ‘good’", with naturalness being only one possible example of such a property.
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"We didn't have one crew, not one crew, in the entire command who could do a professional job," noted LeMay. A meeting in November 1948 with Air Force Chief of Staff, Hoyt Vandenberg, found the two men agreeing the primary mission of SAC should be the capability of delivering 80% of the nation's atomic bombs in one mission. At the Dualism Conference in December 1948, the Air Force high command rallied behind LeMay's position that the service's highest priority was to deliver the SAC atomic offensive "in one fell swoop telescoping mass and time".David Alan Rosenberg, "The Origins of Overkill: Nuclear Weapons and American Strategy, 1945–1960", International Security, 7/4, (1983): p 19.
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In On Free Choice of the Will, Augustine argued, in the context of the problem of evil, that evil is not the opposite of good, but rather merely the absence of good, something that does not have existence in itself. Likewise, C. S. Lewis described evil as a "parasite" in Mere Christianity, as he viewed evil as something that cannot exist without good to provide it with existence. Lewis went on to argue against dualism from the basis of moral absolutism, and rejected the dualistic notion that God and Satan are opposites, arguing instead that God has no equal, hence no opposite. Lewis rather viewed Satan as the opposite of Michael the archangel.
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Kelsen was appointed to the Constitutional Court, for his lifetime. Kelsen's emphasis during these years upon a Continental form of legal positivism began to further flourish from the standpoint of his law-state monism, somewhat based upon the previous examples of Continental legal positivism found in such scholars of law-state dualism such as Paul Laband (1838–1918) and Carl Friedrich von Gerber (1823–1891). During the early 1920s he published six major works in the areas of government, public law, and international law: in 1920, Das Problem der Souveränität und die Theorie des Völkerrechts (The Problem of Sovereignty and Theory of International Law) . It is subtitled Beitrag zu einer reinen Rechtslehre (Essay toward a Pure Theory of Law).
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Bruno and his theory of "the coincidence of contraries" (coincidentia oppositorum) play an important role in James Joyce's novel Finnegans Wake. Joyce wrote in a letter to his patroness, Harriet Shaw Weaver, "His philosophy is a kind of dualism – every power in nature must evolve an opposite in order to realise itself and opposition brings reunion".James Joyce, Letter to Harriet Shaw Weaver, 27 January 1925, Selected Letters, p. 307 Amongst his numerous allusions to Bruno in his novel, including his trial and torture, Joyce plays upon Bruno's notion of coincidentia oppositorum through applying his name to word puns such as "Browne and Nolan" (the name of Dublin printers) and '"brownesberrow in nolandsland".
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Suchoň's original conception was to write the opera using two different styles - a quasi-impressionist style to accompany the thoughts of the characters, and a more realistic, nationalist style to accompany external events. Traces of this dualism remain in the score, although Suchoň realised his original ideas were impractical. Although the premiere was successful, the governing Slovak Communist Party insisted that the original ending be changed to make it more 'optimistic'. Other serious changes were forced on the composer, involving dismantling the very important 'framework' to the opera which posited the story as the result of a wager between the Poet and his Double (spoken roles), and, inevitably, the toning down of any references to Christianity.
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Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away from monotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back to Zoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman metaphysics like Neo-Platonism, argues that the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil dimension to reality. This second model influenced the cosmology of the Kabbalah.
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For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof)—neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tzimtzum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation. Kabbalistic texts, including the Zohar, appear to affirm dualism, as they ascribe all evil to the separation from holiness known as the Sitra Achra ("the other side") which is opposed to Sitra D'Kedushah, or the Side of Holiness.
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The "left side" of divine emanation is a negative mirror image of the "side of holiness" with which it was locked in combat. [Encyclopaedia Judaica, Volume 6, "Dualism", p. 244]. While this evil aspect exists within the divine structure of the Sephirot, the Zohar indicates that the Sitra Ahra has no power over Ein Sof, and only exists as a necessary aspect of the creation of God to give man free choice, and that evil is the consequence of this choice. It is not a supernatural force opposed to God, but a reflection of the inner moral combat within mankind between the dictates of morality and the surrender to one's basic instincts.
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Michael Hawley, Sarvepalli Radhakrishnan (1888—1975), Internet Encyclopedia of Philosophy Gandhi endorsed the Jain concept of Anekantavada, the notion that truth and reality are perceived differently from diverse points of view, and that no single point of view is the complete truth. This concept embraces the perspectives of both Vedānta which, according to Jainism, "recognizes substances but not process", and Buddhism, which "recognizes process but not substance". Jainism, on the other hand, pays equal attention to both substance (dravya) and process (paryaya). According to Sarma, who stands in the tradition of Nisargadatta Maharaj, Advaitavāda means "spiritual non-dualism or absolutism", in which opposites are manifestations of the Absolute, which itself is immanent and transcendent.
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There are potential consequences for a failure to manage this dualism imposed on them since birth. Male members of ETA sometimes were forced to hide their involvement with the organization from their mothers, wives and girlfriends because the Basques have traditionally opposed offensive violence while acknowledging a culture that also supported defensive violence in defense of their lives and culture. This Basque cultural approach to violence was also part of the reason during the 1960s that the group claimed they took steps not to attack civilian targets, unlike other terrorist organizations in Latin America, Northern Ireland and the Middle East in the same period. Starting in the mid-1960s, more women began to become involved with ETA militancy.
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On the other hand, it is doubtless due to chance that writers trained in theology like Leo Diaconus and Georgius Pachymeres chose to emulate Homeric turns. On the whole it is in the later historians that the dualism of Byzantine civilization—ecclesiastico-political matter in classical form—becomes most apparent. While Byzantine historians were mostly dependent on foreign models, and seem to form a continuous series in which each succeeds the last, they do not blend into a uniform whole. Most of the historians come in either the period embracing the 6th and 7th centuries during the reigns of the East-Roman emperors, or that extending from the 11th to the 15th century under the Comneni and the Palaeologi.
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Either, Swinburne claims, one of the two is me or neither is- and there is no way of telling which, as each will have similar memories and mental capacities to the other. In fact, Swinburne claims, even if one's mental capacities and memories are far more similar to the original person than the others' are, they still may not be him. From here, he deduces that even if we know what has happened to every single atom inside a person's brain, we still do not know what has happened to 'them' as an identity. From here it follows that a part of our mind, or our soul, is immaterial, and, as a consequence, that mind-body dualism is true.
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Glassen argued that, because it is not a physical entity, Occam's razor cannot consistently be appealed to by a physicalist or materialist as a justification of mental states or events, such as the belief that dualism is false. The idea is that Occam's razor may not be as "unrestricted" as it is normally described (applying to all qualitative postulates, even abstract ones) but instead concrete (only applies to physical objects). If one applies Occam's Razor unrestrictedly, then it recommends monism until pluralism either receives more support or is disproved. If one applies Occam's Razor only concretely, then it may not be used on abstract concepts (this route, however, has serious consequences for selecting between hypotheses about the abstract).
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Sky Lantern festival in Pinxi, Taiwan The culture of Taiwan is a blend of Confucian Chinese and indigenous Taiwanese cultures. Despite the overwhelming traditional Chinese influence, Japanese and Korean have influenced Taiwanese culture as well.黃文儀，《士大夫與羅漢腳》，《文教台灣》第092期 The common socio-political experience in Taiwan gradually developed into a sense of Taiwanese cultural identity and a feeling of Taiwanese cultural awareness, which has been widely debated domestically. Reflecting the continuing controversy surrounding the political status of Taiwan, politics continues to play a role in the conception and development of a Taiwanese cultural identity, especially in the prior dominant frame of a Taiwanese and Chinese dualism.
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Pazhwak felt that the United Nations served as a conduit for realizing the world's best hope and sensed its significance in resolving conflict and injustice in the political processes on world stage. In 1968 Pazhwak was seen as having a solid chance to replace the hesitating U Thant – who spent a whole term dithering whether to run for another period – and occupy the high position of the UN Secretary General. In the 1950s and '60s, when the international political scene was marked by the dualism of Western powers versus the Eastern Bloc, the movement of the Non-Aligned Movement states, emerged on the world stage as a third power. Afghanistan became one of the founding members of this movement.
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This manuscript on The Rights of Moors in Europe is lost, but a summary was published in his university's Annals (1730). For his further studies Amo moved to the University of Wittenberg, studying logic, metaphysics, physiology, astronomy, history, law, theology, politics, and medicine, and mastered six languages (English, French, Dutch, Latin, Greek, and German). His medical education in particular was to play a central role in much of his later philosophical thought. He gained his doctorate in philosophy at Wittenberg in 1734; his thesis (published as On the Absence of Sensation in the Human Mind and its Presence in our Organic and Living Body) argued against Cartesian dualism in favour of a broadly materialist account of the person.
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The invention of movable type was the decisive moment in the change from a culture in which all the senses partook of a common interplay to a tyranny of the visual. He also argued that the development of the printing press led to the creation of nationalism, dualism, domination of rationalism, automatisation of scientific research, uniformation and standardisation of culture and alienation of individuals. Movable type, with its ability to reproduce texts accurately and swiftly, extended the drive toward homogeneity and repeatability already in evidence in the emergence of perspectival art and the exigencies of the single "point of view". He writes: :the world of visual perspective is one of unified and homogeneous space.
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Newton's grave in Westminster Abbey Henry More's belief in the universe and rejection of Cartesian dualism may have influenced Newton's religious ideas. Later works—The Chronology of Ancient Kingdoms Amended (1728) and Observations Upon the Prophecies of Daniel and the Apocalypse of St. John (1733)—were published after his death. Newton and Boyle's mechanical philosophy was promoted by rationalist pamphleteers as a viable alternative to the pantheists and enthusiasts, and was accepted hesitantly by orthodox clergy as well as dissident preachers like the latitudinarians. The clarity and simplicity of science was seen as a way in which to combat the emotional and mystical superlatives of superstitious enthusiasm, as well as the threat of atheism.
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The availability of a "market exit" has also encouraged the development of a private equity industry, a growing Brazilian investment banking market and a thriving asset management industry. Another side benefit of a thriving equity market has been access to equity financing for the international expansion of Brazilian business.Regulatory Dualism as a Development Strategy: Corporate Reform in Brazil, the U.S., and the EU by Ronald J. Gilson, Henry Hansmann and Mariana Pargendler, March 1, 2010 Brazilian multinational companies have used the proceeds of equity offerings to fund a growing number of international acquisitions. Vale, Embraer, Gerdau, Brazil Foods, Marfrig Alimentos and JBS have acquired businesses outside Brazil using the proceeds from equity offerings.
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154 This alternative fable was given a different reading by the 13th century Persian poet, Rumi in his Masnavi. He began by orienting the reader to interpret the fable in a spiritual sense: ::Melt away your existence, as copper in the elixir, in the being of Him who fosters existence. ::You have fastened both your hands tight on 'I' and 'we': all this ruin is caused by dualism. In Rumi's telling, the lion had a wolf and a fox as hunting companions. The lion ordered the wolf to divide the catch and when it did so into three parts, tore off the wolf’s head, just as the lion tore the donkey to pieces in Aesop’s fable.
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Given the relative status of the > particular there must, though, be a ground which enables us to be aware of > that relativity, and this ground must have a different status from the > knowable world of finite particulars. At the same time, if the ground were > wholly different from the world of relative particulars the problems of > dualism would recur. As such the absolute is the finite, but we do not know > this in the manner we know the finite. Without the presupposition of > ‘absolute identity’, therefore, the evident relativity of particular > knowledge becomes inexplicable, since there would be no reason to claim that > a revised judgement is predicated of the same world as the preceding — now > false — judgement.
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The major shift which occurs in Kantian continental philosophy, according to Cazeaux, is the departure 'from dualistic thought, i.e. thinking which remains within the boundaries created by oppositions, such as mind—body and subjective—objective' . The turn away from dualistic thought is made by Kant on account of his representing experience as the subjective determination of an objective world, thereby placing in a relationship terms which normally stand as opposites in a dualism. As a result of this shift, without conventional dualisms to fall back upon, the process of conceptual borrowing and cross-referral presented by metaphor becomes central as the means by which the textures and complexities of experience can be articulated.
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Viewers are more likely to develop online personas that differ from their personas in the real world. This contrast between the digital world (or 'cyberspace') and the 'real world', however, has been critiqued as 'digital dualism', a concept similar to the 'aura of the digital'.Betancourt, M. (2006) "The Aura of the Digital", CTheory Other sociologists have argued that relationships conducted through digital media are inextricably part of the 'real world'.Jurgenson, N. (2012) "When atoms meet bits: social media, the mobile web and augmented revolution". Future Internet, 4, 83-91 Augmented reality is an interactive experience where reality is being altered in some way by the use of digital media but not replaced.
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The closet narrative sets up an implicit dualism between being "in" or being "out" wherein those who are "in" are often stigmatized as living false, unhappy lives.Seidman, Meeks, and Traschen (1999) Likewise, philosopher and critical analyst Judith Butler (1991) states that the in/out metaphor creates a binary opposition which pretends that the closet is dark, marginal, and false and that being out in the "light of illumination" reveals a true (or essential) identity. Nonetheless, Butler is willing to appear at events as a lesbian and maintains that "it is possible to argue that...there remains a political imperative to use these necessary errors or category mistakes...to rally and represent an oppressed political constituency".
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The "Neiye" introduced the physiological theory that one could transform oneself into a sage through heartmind training that cultivates qi vital breath/energy, jing vital essence, and shen spirit/numen in the body (Harper 1998: 78, 112). From a modern perspective, these 2500-year-old Neiye concepts seem enigmatic; qi "vital breath" constitutes both matter and energy, while xin "body/heart/mind" or bodymind circumvents Cartesian dualism. Owing to a semantic gap in the English lexicon, there is no standard word denoting the ancient Chinese Neiye worldview that spiritual life involves activities that also have physical components. Suggested protologisms include "biospiritual" (Kirkland 1997), "physio-spiritual" (Harper 1998),"psychophysiological" (Roth 1991), and "psychospiritual" (Roth 1999).
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The text has two chapters each in a distinct format. The first is structured in the style of litany hymns found in the Rigveda to Devi (goddess Sarasvati), the second part is in the Shloka (metered verse) format. The wording of the text has been layered in a way that it can be interpreted in two ways, first of dualistic Bhakti (devotional worship), second of a discourse between the devotee and the goddess representing a steady journey of the devotee towards the Vedanta philosophy, with the text's final verses climaxing with non-dualism premises, a style that Wilke and Moebus call as "code switching". The text opens with benediction unto goddess Saraswati.
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Researchers have tested these hypotheses using longitudinal studies and individuals' self narratives of their conversation experience. For example, one study investigating attachment styles and adolescent conversions at Young Life religious summer camps resulted in evidence supporting the correspondence hypothesis through analysis of personal narratives and a prospective longitudinal follow-up of Young Life campers, with mixed results for the compensation hypothesis. James Alcock summarizes a number of components of what he calls the "God engine," a "number of automatic processes and cognitive biases [that] combine to make supernatural belief the automatic default." These include magical thinking, agency detection, theory of mind that leads to dualism, the notion that "objects and events [serve] an intentional purpose," etc.
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At this point, he has only shown that their existence could conveniently explain this mental process. To obtain this proof, he first reviews his premises for the Meditations—that the senses cannot be trusted and what he is taught "by nature" does not have much credence. However, he views these arguments within a new context; after writing Meditation I, he has proved the existence of himself and of a perfect God. Thus, Descartes jumps quickly to proofs of the division between the body and mind and that material things exist: Proof of the body being distinct from the mind (mind–body dualism) # It is possible for God to create anything I can clearly and distinctly perceive.
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"Advaita" refers to nondualism, non-distinction between realities, the oneness of Atman (individual self) and Brahman (the single universal existence), as in Vedanta, Shaktism and Shaivism. Although the term is best known from the Advaita Vedanta school of Adi Shankara, "advaita" is used in treatises by numerous medieval era Indian scholars, as well as modern schools and teachers. The Hindu concept of Advaita refers to the idea that all of the universe is one essential reality, and that all facets and aspects of the universe is ultimately an expression or appearance of that one reality. According to Dasgupta and Mohanta, non-dualism developed in various strands of Indian thought, both Vedic and Buddhist, from the Upanishadic period onward.
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Spinoza's main contention with Cartesian mind–body dualism was that, if mind and body were truly distinct, then it is not clear how they can coordinate in any manner. Humans presume themselves to have free will, he argues, which is a result of their awareness of appetites that affect their minds, while being unable to understand the reasons why they desire what they desire and act as they do. Spinoza contends that "Deus sive Natura" is a being of infinitely many attributes, of which thought and extension are two. His account of the nature of reality then seems to treat the physical and mental worlds as intertwined, causally related, and deriving from the same Substance.
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During this period, topics of the philosophy of mind were often related strongly to topics of cognitive science such as modularity or innateness. Finally, analytic philosophy has featured a certain number of philosophers who were dualists, and recently forms of property dualism have had a resurgence; the most prominent representative is David Chalmers. John Searle suggests that the obsession with the philosophy of language during the 20th century has been superseded by an emphasis on the philosophy of mind,Postrel and Feser, February 2000, Reality Principles: An Interview with John R. Searle at in which functionalism is currently the dominant theory. In recent years, a central focus of research in the philosophy of mind has been consciousness.
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Of the 92 Āgamas, ten are Dvaita texts, eighteen are Bhedabheda, and sixty-four are Advaita texts. According to Natalia Isaeva, there is an evident and natural link between 6th-century Gaudapada's Advaita Vedānta ideas and Kashmir Shaivism. Shaktism, the Hindu tradition where a goddess is considered identical to Brahman, has similarly flowered from a syncretism of the monist premises of Advaita Vedānta and dualism premises of Samkhya–Yoga school of Hindu philosophy, sometimes referred to as Shaktadavaitavada (literally, the path of nondualistic Shakti). Other influential ancient and medieval classical texts of Hinduism such as the Yoga Yajnavalkya, Yoga Vashishta, Avadhuta Gitā, Markandeya Purana and Sannyasa Upanishads predominantly incorporate premises and ideas of Advaita Vedānta.
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Among the colonial era intelligentsia, according to Anshuman Mondal, a professor of Literature specializing in post-colonial studies, the monistic Advaita Vedānta has been a major ideological force for Hindu nationalism. Mahatma Gandhi professed monism of Advaita Vedānta, though at times he also spoke with terms from mind-body dualism schools of Hinduism. Other colonial era Indian thinkers, such as Vivekananda, presented Advaita Vedānta as an inclusive universal religion, a spirituality that in part helped organize a religiously infused identity, and the rise of Hindu nationalism as a counter weight to Islam-infused Muslim communitarian organizations such as the Muslim League, to Christianity-infused colonial orientalism and to religious persecution of those belonging to Indian religions.
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In contrast, some New Agers emphasise the idea of a universal inter-relatedness that is not always emanating from a single source. The New Age worldview emphasises holism and the idea that everything in existence is intricately connected as part of a single whole, in doing so rejecting both the dualism of Judeo-Christian thought and the reductionism of Cartesian science. A number of New Agers have linked this holistic interpretation of the universe to the Gaia hypothesis of James Lovelock. The idea of holistic divinity results in a common New Age belief that humans themselves are divine in essence, a concept described using such terms as "droplet of divinity", "inner Godhead", and "divine self".
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The ILEA's Peter McIntosh watched some of Iyengar's classes, was impressed by Light on Yoga, and from 1970 ILEA-approved yoga teacher training in London was run by one of Iyengar's pupils, Silva Mehta. Iyengar was careful to comply with the proscription of yoga philosophy, and encouraged students to follow their own religious traditions, rather than trying to follow his own family's Visistadvaita, a qualified non-dualism within Hinduism. In 1975, Iyengar opened the Ramamani Iyengar Memorial Yoga Institute in Pune, in memory of his late wife. He officially retired from teaching in 1984, but continued to be active in the world of Iyengar Yoga, teaching special classes, giving lectures, and writing books.
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After an education as an insurance professional and a one year activity as a banker in Switzerland he studied sociology, philosophy, economics and history in Hamburg and Marburg, Germany. He graduated in Marburg with a monetary theory thesis on Karl Marx. His doctor degree in social and economic science (Dr. rer.pol.) he received 1989 for his work of "Human-Machine-Communication" at the University of Bremen. In Marburg, in the mid 1970s for the first time he was confronted by his former professor of philosophy, Hans Heinz Holz, with the discourse on cybernetics, at this time a new and upcoming scientific discipline, which claimed to overcome the fundamental theoretical and methodical dualism of natural sciences and the humanities.
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The Comunidades of Goa were a form of land association developed in Goa, India, where land-ownership was collectively held, but controlled by the male descendants of those who claimed to be the founders of the village, who in turn mostly belonged to upper caste groups. Documented by the Portuguese as of 1526, it was the predominant form of landholding in Goa prior to 1961. In form, it is similar to many other rural agricultural peoples' form of landholding, such as that of pre-Spanish Bolivia and the Puebloan peoples now in the Southwestern United States, identified by Karl Marx as the dualism of rural communities: the existence of collective land ownership together with private production on the land.
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PT Raju (2009), The Philosophical Traditions of India, Routledge, , page 45; Quote: The word Agama means 'coming down', and the literature is that of traditions, which are mixtures of the Vedic with some non-Vedic ones, which were later assimilated to the Vedic. Agama traditions include Yoga and Self Realization concepts, some include Kundalini Yoga,Singh, L. P. (2010). Tantra, Its Mystic and Scientific Basis, Concept Publishing Company. asceticism, and philosophies ranging from Dvaita (dualism) to Advaita (monism). Some suggest that these are post-Vedic texts, others as pre-Vedic compositions dating back to over 1100 BCE.Guy Beck (1993), Sonic Theology: Hinduism and Sacred Sound, University of South Carolina Press, , pages 151–152Tripath, S.M. (2001).
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He was also pressed by Gnostics scholars with the question as to why God did not create creatures that "did not lack the good". Clement attempted to answer these questions ontologically through dualism, an idea found in the Platonic school, that is by presenting two realities, one of God and Truth, another of human and perceived experience. The fifth-century theologian Augustine of Hippo adopted the privation theory, and in his Enchiridion on Faith, Hope and Love, maintained that evil exists only as "absence of the good", that vices are nothing but the privations of natural good. Evil is not a substance, states Augustine, it is nothing more than "loss of good".
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S. Matković, 2003, Ban Khuen-Héderváry – značenje i utjecaji, Povijest u nastavi, Year I, number I, Zagreb, 2003 Almost 20-year long Khuen-Héderváry's reign is referred to in Croatia as "khuenovština", meaning the type of governance characterized by political arbitrariness, violence, persecution of opponents and corruption. The basic Khuen-Héderváry's task was to carry out a policy consistent with Emperor Franz Joseph's demands who did not want to touch into empires' dualism. Thus, Khuen-Hédérvary consistently prevented Croats from achieving greater autonomy. His influence over Croatian politics was accomplished with the help of the pro-unitarian People's Party, with whom he gained the majority of seats in the Croatian Parliament at the 1884 parliamentary election.
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In May 2011 the band confirmed their first European Launch show at the Euroblast Festival in Köln, Germany in October alongside Chimp Spanner. On 11 May 2011, guitarist Jacobs was adjudged the best Dutch guitarist in the Duiveltjes awards at the Gala van de Pop Muziek 2011 organized by Muziek Centrum Nederland, beating out Anne Soldaat and Vedran Mircetic. On 14 July 2011 it was announced that the successor to Silhouettes would be titled Dualism. The artwork and track listing were unveiled on Textures official Facebook page and it was released on 23 September in Europe, South America and Asia, while North America had a 27 September release date through Nuclear Blast records.
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He was awarded with the Go Harlem Brudtland Award for his work on Manzana Escéptica, which deals with the discussion of ideas considered to be true for most, but false for science. He also has published the book Crítica de las interacciones del alma: Una aproximación aristotélica y cartesiana a partir de la ciencia normal in which criticizes the animistic explanations of Aristotelian hilmorphism and the Cartesian dualism from a naturalistic perspective. In the first chapter he explores the Aristotelian writings on the soul and the Aristotelian interactions of the soul with matter. In the second chapter he contrasts the functioning of the Aristotelian agent and patient intellect with the findings of cognitive psychology and cybernetic systems.
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John Wilson led various missionary campaigns in India against the Parsi community, disparaging the Parsis for their "dualism" and "polytheism" and as having unnecessary rituals while declaring the Avesta to not be "divinely inspired". This caused mass dismay in the relatively uneducated Parsi community, which blamed its priests and led to some conversions towards Christianity. The arrival of the German orientalist and philologist Martin Haug led to a rallied defense of the faith through Haug's reinterpretation of the Avesta through Christianized and European orientalist lens. Haug postulated that Zoroastrianism was solely monotheistic with all other divinities reduced to the status of angels while Ahura Mazda became both omnipotent and the source of evil as well as good.
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Frederick II, the Great, of Prussia (1712–86) Germany, or more exactly the old Holy Roman Empire, in the 18th century entered a period of decline that would finally lead to the dissolution of the Empire during the Napoleonic Wars. Since the Peace of Westphalia in 1648, the Empire had been fragmented into numerous independent states (Kleinstaaterei). In 1701, Elector Frederick of Brandenburg was crowned "King in Prussia". From 1713 to 1740, King Frederick William I, also known as the "Soldier King", established a highly centralized state. The term German dualism describes the long conflict between the two largest German states Austria and Prussia from 1740 to 1866 when Prussia finally forced Austria out of the German Confederation.
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In 1785, Maria Theresa's son and successor Emperor Joseph II of Austria made another try at attaching the Bavarian lands to his Habsburg possessions, and even contracted with Elector Charles Theodore to swap it for the Austrian Netherlands. However, Joseph II again did not agree to a full exchange of all provinces within the Austrian Netherlands and the agreement collapsed amidst tacit French opposition and overt Prussian hostility, with King Frederick II of Prussia raising the opposition by the Fürstenbund, an association of several Imperial princes. After the War of the Austrian Succession, Austria and Prussia had a long- standing rivalry for supremacy in Central Europe until 1866, termed Deutscher Dualismus (German dualism) in the German language area.
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In his example the nomological danglers would be sensations such that are not able to be explained by the scientific theory of brain processes. Some mental entities for example in a phenomenological field, are not able to be found (and do not behave in the way that is expected) in physics. In the context Smart uses it, he is criticising dualism and epiphenomenalism as philosophies of mind, and the concerns over physical and causal laws they raise. Smart puts forward his own theory in the form of materialism, claiming it is a better theory, in part because it is free from these nomological danglers, making it superior in accordance with Occam's razor.
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Within the vision of the unity of existence, as proposed by Kremmerz, the dualism of spirit and matter has no reason to exist. Kremmerz states that “hermetic reality” is to be found in the balance between free intelligence and the sensitivity of the organism, and that the predominance of one or the other always leads to a state of imbalance that leads away from fundamental unity. In the equilibrium of the hermetic vision, the idea that creates (in other words, the intelligent spirit) cannot do without the substance (matter) through which the idea itself takes form. Album Numen Lumen, by Italian neofolk band Hautville featuring Klemmerz's sentences, was dedicated to his memory.
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It was known as Indonesian football dualism where two different leagues competed as top leagues and did not recognize each other. The rebellious illegal football association named Indonesian Football Savior Committee (KPSI), led by La Nyalla Mattalitti and packed with most people for the previous regime successfully threatened most national team players, who played in the now KPSI-run ISL, to stay away from the FIFA-sanctioned national team. They even made their own "national team", playing in some friendly matches against amateur sides in Australia. The team was packed with those ISL players, namely Cristian Gonzáles, Firman Utina, and former national captain Ponaryo Astaman, and was coached by former national coach Alfred Riedl.
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E. J. Lowe, of Durham University, denies that holding to indirect realism (in which we have access only to sensory features internal to the brain) necessarily implies a Cartesian dualism. He agrees with Bertrand Russell that our "retinal images"—that is, the distributions across our retinas—are connected to "patterns of neural activity in the cortex" (Lowe 1986). He defends a version of the Causal Theory of Perception in which a causal path can be traced between the external object and the perception of it. He is careful to deny that we do any inferring from the sensory field, a view which he believes allows us to found an access to knowledge on that causal connection.
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First Jackson argued that qualia are epiphenomenal: not causally efficacious with respect to the physical world. Jackson does not give a positive justification for this claim—rather, he seems to assert it simply because it defends qualia against the classic problem of dualism. Our natural assumption would be that qualia must be causally efficacious in the physical world, but some would ask how we could argue for their existence if they did not affect our brains. If qualia are to be non- physical properties (which they must be in order to constitute an argument against physicalism), some argue that it is almost impossible to imagine how they could have a causal effect on the physical world.
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György Klapka had organised a legion fighting for the Prussians, which Bismarck had supported, that entered Hungary and agitated for Hungarian independence. However the needs of the other provinces had to be considered before entering into any form of Hungarian dualism which would give Hungary special privileges, and started to fan the flames of Czech nationalism, since Slavic interests were likely to be submerged. People started to talk about the events of 1848 again. By February 1867 Count Belcredi resigned as Minister President over his concerns about Slavic interests, and was succeeded by foreign minister Ferdinand Beust, who promptly pursued the Hungarian option which had become a reality by the end of the month.
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Nobles from Central Asia's Timurid kingdoms also came to Vijayanagara. The later Saluva and Tuluva kings were Vaishnava by faith, but worshipped at the feet of Lord Virupaksha (Shiva) at Hampi as well as Lord Venkateshwara (Vishnu) at Tirupati. A Sanskrit work, Jambavati Kalyanam by King Krishnadevaraya, called Lord Virupaksha Karnata Rajya Raksha Mani ("protective jewel of Karnata Empire").Fritz & Michell, p. 14 The kings patronised the saints of the dvaita order (philosophy of dualism) of Madhvacharya at Udupi.Kamath (2001), pp. 177–178 The empire's legacy includes many monuments spread over South India, the best known of which is the group at Hampi. The previous temple building traditions in South India came together in the Vijayanagara Architecture style.
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However, following a proposal of the French to open religiously controlled bodies of land known as the habous, the Old Turbans support for French rule waned, resulting in collaboration with the Young Tunisians to present a solid Tunisian front against the French. This collaboration culminated in a delegation being sent to Paris to plead for the Tunisian cause, however failing in their initial efforts. The alliance of the Young Tunisians and the Old Turbans precipitated the eclectic dualism that Tunisian Nationalism is still influenced by today. The Young Tunisian movement was pivotal in embedding modern liberal thought into the Tunisian nationalist tradition. Also in 1907, Zaouche and Bach Hamba founded the weekly paper Le Tunisien, initially in French followed by an Arabic version two years later.
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He has written in defence of Cartesian dualism and libertarian free will. Although he is best known for his vigorous rational defence of Christian intellectual commitments, he also has a theory of the nature of passionate faith which is developed in his book Faith and Reason. According to an interview Swinburne did with Foma magazine, he converted from Anglicanism (Church of England) to Eastern Orthodoxy around 1996: > I don't think I changed my beliefs in any significant way. I always believed > in the Apostolic succession: that the Church has to have its authority > dating back to the Apostles, and the general teaching of the Orthodox Church > on the saints and the prayers for the departed and so on, these things I > have always believed.
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This is because of the difficulty in explaining how mental activities, such as thoughts and emotions, can be implemented by physical structures such as neurons and synapses, or by any other type of physical mechanism. This difficulty was expressed by Gottfried Leibniz in the analogy known as Leibniz's Mill: Doubt about the possibility of a mechanistic explanation of thought drove René Descartes, and most other philosophers along with him, to dualism: the belief that the mind is to some degree independent of the brain. There has always, however, been a strong argument in the opposite direction. There is clear empirical evidence that physical manipulations of, or injuries to, the brain (for example by drugs or by lesions, respectively) can affect the mind in potent and intimate ways.
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In doing so, she rejected not only the "hyperseparation" between self and other, and between humanity and nature, but also postmodern alternatives based on a respect for absolute difference and deep ecological alternatives based on a merging of the self and the world. Instead, she proposed a view that recognizes and grounds ethical responsibility in the continuities and divisions between subject and object, and between people and the environment. Plumwood was a vegetarian, her affirmation of the ecological significance of predation notwithstanding, on account of her objection to factory farming. She advocated a semi-vegetarian position she labelled Ecological Animalism, in opposition to the animal rights platform of Carol J. Adams, which Plumwood called ontological veganism and which she criticised for its endorsement of human/nature dualism.
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Manilal was an adherent of Advaitism, a Hindu philosophical school that considers only Brahman to be ultimately real. He believed that the self and God are not different in any way, and he argued that the Bhagavad Gita teaches this point of view rather than being a philosophical precursor of Advaitism. He believed that withdrawal from the world, as a religious practice, was wrong, and that instead one should fulfil one's duties, and sacrifice oneself for love of the world. Without a dualism between the self and the world, self-sacrifice becomes its own reward, and there is no expectation of a worldly reward: instead the soul receives "the joy of self-realization" in discovering that it and the world are not different.
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Lipman's method involves reading philosophically stimulating narrative to children and encouraging them to come up with philosophical questions in response. The questions set the agenda for a collaborative inquiry where the teacher acts as both facilitator and co- inquirer. The lessons are dialogue based with students usually sitting in a circle and taking turns at suggesting solutions, expressing opinions, putting forth arguments and counter arguments, providing examples, constructing criteria and building on each other's ideas with the aim of coming to a settlement regarding the initial philosophical questions that stimulated the dialogue. Lipman's ideas about learning, pedagogy and curriculum are heavily influenced by the educational and philosophical ideas of the American pragmatist philosopher John Dewey.Bleazby, Jennifer (2013) Social Reconstruction Learning: Dualism, Dewey and Philosophy in Schools.
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The seventh book covered the brain and eye, with detailed images of the ventricles, cranial nerves, pituitary gland, meninges, structures of the eye, the vascular supply to the brain and spinal cord, and an image of the peripheral nerves. Vesalius rejected the common belief that the ventricles were responsible for brain function, arguing that many animals have a similar ventricular system to humans, but no true intelligence. René Descartes proposed the theory of dualism to tackle the issue of the brain's relation to the mind. He suggested that the pineal gland was where the mind interacted with the body, serving as the seat of the soul and as the connection through which animal spirits passed from the blood into the brain.
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After the early 1960s, many American filmmakers began to question and change many traditional elements of Westerns, and to make Revisionist Westerns that encouraged audiences to question the simple hero-versus-villain dualism and the morality of using violence to test one's character or to prove oneself right. This is shown in Sam Peckinpah's The Wild Bunch (1969). One major revision was the increasingly positive representation of Native Americans, who had been treated as "savages" in earlier films. Examples of such revisionist Westerns include Ride the High Country (1962), Richard Harris' A Man Called Horse (1970), Little Big Man (1970), Soldier Blue (1970), Man in the Wilderness (1971), The Outlaw Josey Wales (1976), Dances with Wolves (1990) and Dead Man (1995).
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Mosheim, Gibbon, Muratori, Gilles Quispel and others regard the Paulicians as the forerunners of Bogomilism, Catharism and other "heretic" sects in the West. By the mid-19th century the mainstream theory was to be a non-Manichaean, dualistic Gnostic doctrine with substantial elements of Early Christianity, closest to Marcionism, which influenced emerging anti-Catholic groups in Western Europe. However, it was primarily based on Greek sources, as later published Armenian sources did indicate some other elements, but the general opinion did not change. Conybeare studying Armenian sources concluded that they were survivors of Early Adoptionist Christianity in Armenia, and not dualism and Gnosticism, which consideration Garsoïan related to earlier by Chel'tsov which argued their doctrine was not static yet showed marked evolution.
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The first movement, "" (You shall love God, your Lord), carries Bach's statement on the most important law, on which, according to the parallel , "hang all the law and the prophets". The words translate to "You shall love God, your Lord, with all your heart, with all your soul, with all your strength and with all your mind, and your neighbor as yourself". Bach had enlarged on the "dualism of love of God and brotherly love" already in his monumental cantata in 14 movements, , at the beginning of his first cycle. In order to show the law's universality, Bach introduces Martin Luther's chorale "" (These are the holy ten commandments), referring to the commandments of the Old Testament, as a foundation of the movement's structure.
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Philosophy Now Long before this, however, philosophical considerations of sport and physical and activity were discussed as a subset of educational reform in the late 19th century as the link between physical education and health and well-being gained appreciation among scholars. To many of the time, the health and educational benefits of physical activity were a component of public life. Inadvertently, many non-philosopher proponents of physical education took on philosophical positions on teleology, mind-body dualism and metaphysics as part of their model of human agency and personhood. In a broader context, political philosophy entered the picture as thinkers of the time, in response to pressing social and political issues of the day associated civic duty, responsible citizenship and other political features to sport.
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In this case sacred agrarian rituals, whose tradition is evident in the historical epochs too, was intended to inaugurate and imprint a rhythm to the agrarian calendar, and to achieve union between sun and soil through the agrarian ceremonial. The repeated occurrence of the solar motifs covering the walls of the receptacles deposited, typically masculine, might be speaking of the joining of the two spheres: earth-sun, female-male, immobile-mobile, thus demonstrating the dualism of creeds in the Bronze Age. The link between the Carpathian region and the Mediterranean civilizations has often been the subject of debates offering quite divergent opinions concerning their dating, direction and significance. One of the main arguments concerns the bronze swords discovered on the territory of Romania.
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Ceremonial ivory masks produced by Yupik in Alaska Although beliefs about unity between human and animal did not extend to that of absolute interchangeability,Oosten 1997: 99 several Eskimo peoples had sophisticated soul concepts (including variants of soul dualism) that linked living humans, their ancestors, and their prey.Oosten 1997: 86Vitebsky 1996:14 Besides synchronical beliefs, there were also notions of unity between human and animal, and myths about an ancient time when the animal could take on human form at will.Barüske 1969: 7, 9 Traditional transformation masks reflected this unity.Thomas 2008 : +4 (= third page after the opening page of the article) Ritual ceremonies could enable the community to enact these stories with the help of masks, sometimes with the masked person representing the animal.
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Such a philosophical system of Dvaita or dualism as it developed in the Vedanta school of Hindu philosophy, especially as set out in the Vedas and popularised by Madhvacharya in the 13th century has been influential on Hinduism. Especially the influence of Madhva's philosophy has been most prominent and pronounced on the Chaitanya school of Bengal Vaishnavism. Madhva says that in the beginning there was only one God and that was Narayana or Vishnu and refused to accept any claims that other Hindu deities, such as Brahma or Shiva, might be equally the highest. It has been claimed by some scholars that the Dvaita tradition founded by Madhvacharya in 13th century is based on a concept similar to God in other major world religions.
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In the field of applied ethics, his best-known work is Living High and Letting Die (1996). In this text, Unger argues that the citizens of first-world countries have a moral duty to make large donations to life-saving charities (such as Oxfam and UNICEF), and that once they have given all of their own money and possessions, beyond what is needed to survive, they should give what belongs to others, even if having to beg, borrow, or steal in the process. In "The Mental Problems of the Many" (2002), he argues for substantial interactionist dualism on questions of mind and matter: that each of us is an immaterial soul. The argument is extended and fortified in his 2006 book All the Power in the World.
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Pouwer's deep concern with questions regarding cross-cultural comparison (and avoiding the comparison of incomparables) was related to the Leiden School's tradition as well as to the theoretical problems of general anthropology. The role played by J.P.B. de Josselin de Jong's idea of "Field of Ethnological Study" (later, under P.E. de Josselin de Jong, "Field of Anthropological Study" FAS) leads to questions of how to compare and contrast different socio-cultural formations within an area deemed to constitute a field of study. In place of typologies of cultures or simple comparison of 'elements' Pouwer asserted that a concern for 'relative position' of elements is a fundamental structuralist tenet. Pouwer's work demonstrated a Leiden FAS concern for socio-cosmic aspects including dualism and First Peoples' (indigenous) cosmology.
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Otto's first book, Naturalism and Religion (1904) divides the world ontologically into the mental and the physical, a position reflecting Cartesian dualism. Otto argues consciousness cannot be explained in terms of physical or neural processes, and also accords it epistemological primacy by arguing all knowledge of the physical world is mediated by personal experience. On the other hand, he disagrees with Descartes' characterization of the mental as a rational realm, positing instead that rationality is built upon a nonrational intuitive realm. In 1909, he published his next book, The Philosophy of Religion Based on Kant and Fries, in which he examines the thought of Kant and Fries and from there attempts to build a philosophical framework within which religious experience can take place.
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In Egyptian history, the Upper and Lower Egypt period (also known as the Two Lands) was the final stage of prehistoric Egypt and directly preceded the unification of the realm. The conception of Egypt as the Two Lands was an example of the dualism in ancient Egyptian culture and frequently appeared in texts and imagery, including in the titles of Egyptian pharaohs. The O zmꜣ- tꜣwj (Egyptological pronunciation sema-tawy) is usually translated as "Uniter of the Two Lands"Ronald J. Leprohon, The Great Name: Ancient Egyptian Royal Titulary, Society of Biblical Lit, 2013 and was depicted as a human trachea entwined with the papyrus and lily plant. The trachea stood for unification, while the papyrus and lily plant represent Lower and Upper Egypt.
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René Descartes also studied the physiology of the brain, proposing the theory of dualism to tackle the issue of the brain's relation to the mind. He suggested that the pineal gland was where the mind interacted with the body after recording the brain mechanisms responsible for circulating cerebrospinal fluid. Jan Swammerdam placed severed frog thigh muscle in an airtight syringe with a small amount of water in the tip and when he caused the muscle to contract by irritating the nerve, the water level did not rise but rather was lowered by a minute amount debunking balloonist theory. The idea that nerve stimulation led to movement had important implications by putting forward the idea that behaviour is based on stimuli.
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Other central elements that Kahlo derived from Aztec mythology were hybridity and dualism. Many of her paintings depict opposites: life and death, pre-modernity and modernity, Mexican and European, male and female. In addition to Aztec legends, Kahlo frequently depicted two central female figures from Mexican folklore in her paintings: La Llorona and La Malinche as interlinked to the hard situations, the suffering, misfortune or judgement, as being calamitous, wretched or being "de la chingada." For example, when she painted herself following her miscarriage in Detroit in Henry Ford Hospital (1932), she shows herself as weeping, with dishevelled hair and an exposed heart, which are all considered part of the appearance of La Llorona, a woman who murdered her children.
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The film has been described as exploring themes of dualism and sexual aberration, and has strong metafictional elements; some commentators consider Tenebrae to be a direct reaction by Argento to criticism of his previous work, most especially his depictions of murders of beautiful women. After Argento had experimented with pure supernatural horror with 1977's Suspiria and 1980's Inferno, Tenebrae represented the filmmaker's return to the giallo horror subgenre, which he had helped popularize in the 1970s. Argento was inspired by a series of incidents which saw an obsessed fan telephone the director to criticize him for the damaging psychological effects of his previous work. The telephone calls culminated in death threats towards Argento, who channelled the experience into the writing of Tenebrae.
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Beginning with Midgards Untergang, Kummer propounded a view of ancient Germanic culture, influenced by Vilhelm Grønbech, as marked by a dualism reminiscent of Zoroastrian thought, between life-affirming Midgard and life- endangering Utgard.Wiedemann, p. 152. He argued that the Eddic poems already represented a weakened form of Germanic paganism because of both Christian influence and the adoption of Odin, an originally alien god, and that these divisive inroads by Utgard made possible the success of missionaries in converting the Germanic peoples: "the Norse Odin of the waning days of heathendom [constituted] a bridge between Germanic piety and Christian devil- belief".Wiedemann, p. 153, quoting from "Frau / Weib", Handwörterbuch des Deutschen Aberglaubens, col. 1737: "Brücke zwischen germanischer Frömmigkeit und christlichem Teufelsglauben".
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In Bohemia, opposition to dualism took the form of isolated street demonstrations, resolutions from district representations, and even open air mass protest meetings, confined to the biggest cities, such as Prague. The Czech newspaper Národní listy, complained that the Czechs had not yet been compensated for their wartime losses and sufferings during the Austro-Prussian War, and had just seen their historic state rights tossed aside and their land subsumed into the "other" half of the Austro-Hungarian Monarchy, commonly called "Cisleithania". The Czech hopes were revived again in 1870–1871. In an Imperial Rescript of 26 September 1870, Franz Joseph referred again to the prestige and glory of the Bohemian Crown and to his intention to hold a coronation.
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Scientific evidence that failed to support the theory of evolution was posed as necessarily scientific evidence in support of creationism, but in its judgment the court ruled this approach to be no more than a "contrived dualism which has not scientific factual basis or legitimate educational purpose." The judge concluded that "Act 590 is a religious crusade, coupled with a desire to conceal this fact," and that it violated the First Amendment's Establishment Clause. The decision was not appealed to a higher court, but had a powerful influence on subsequent rulings. Louisiana's 1982 Balanced Treatment for Creation-Science and Evolution-Science Act, authored by State Senator Bill P. Keith, judged in the 1987 United States Supreme Court case Edwards v.
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In their work we can read two definite aims: # to seek out a popular revolutionary tradition that could inspire contemporary activists; and yet # to apply a Marxist economic approach which placed an emphasis on social conditions rather than supposed "Great Men". This dualism was represented by Marx and Engels' dictum that "men make their own history, but they do not do so in conditions of their own choosing", which is regularly paraphrased in CPHG members' texts. Revisiting and reinstating popular agency in the narrative of British history required originality and determination in the research process, to draw out marginal voices from texts in which they were barely mentioned or active. The techniques influenced both feminist historians and the Subaltern Studies Group, writing the histories of marginalised groups.
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Tommaso Tommasini (died in early 1463), better known as Thomas of Hvar (/Тома Хварски), was Bishop of Lesina (Hvar) from 23 December 1429 until his death, as well as permanent papal legate to the Kingdom of Bosnia from 1439 until 1461. Thomas was Venetian by birth, but he "must have known Slavic" both through his episcopate on the Croat-inhabited island and through his long contact with Bosnians. He significantly influenced the relations between the Holy See and Bosnia, as well as papal views on the indigenous Bosnian Church, but little is known about his personality, politics, activity in the kingdom or relations with Bosnian Franciscans. John Van Antwerp Fine, Jr. argues that Thomas deliberately misinformed the Papacy about the Bosnian Church, fabricating claims of dualism.
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In a parallel vein, traditional Wicca also draws heavily upon the Western Hermetic Tradition and its roots in the kabbalistic Tree of Life; where the twin pillars of masculine and feminine divine forces are joined by a Middle Pillar that encompasses and transcends both male and female. These "twin pillars" as they are shown in tarot decks are analogous to Valiente's depiction of the God and the Goddess as the two "mystical pillars." In this emphasis on the feminine as the equal and complementary polar opposite of the masculine, Wicca echoes not only kabbalistic sources but also the polarity of yin and yang—feminine and masculine—in Taoism. There are, however, Wiccan groups that do not subscribe to the male-female dualism of the divine.
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Brinkhorst served on the Provincial-Council of Groningen from July 1970 until August 1971. After the election of 1972 Brinkhorst was appointed as State Secretary for Foreign Affairs in the Cabinet Den Uyl, taking office on 19 December 1977. The Cabinet Den Uyl fell on 22 March 1977 after four years of tensions in the coalition and continued to serve in a demissionary capacity. Brinkhorst was elected as a Member of the House of Representatives after the election of 1977, taking office on 8 June 1977 but he was still serving in the cabinet and because of dualism customs in the constitutional convention of Dutch politics he couldn't serve a dual mandate he subsequently resigned as State Secretary on 8 September 1977.
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The arguments for the authenticity of Belebog are the names of places in different parts of the Slavic region: the neighboring villages of and Černíkovice in the Czech Republic, which are to prove dualism, Białobożnica in Ukraine, Bela Crkva ("White Tserkov"), tell Belo Brdo ("White Hill") in Serbia. There are also two places known locally as "White gods" (Belye bogi) near Radonezh (Moscow region), one of which may have served as a pagan place of worship. In the Annals of Premonstratensia it was claimed that the name derives from "Belbok, the idol of Pomeranians, which means the god of white and good". However, historians are not sure of the place's etymology and many have suggested that the name comes from the word buk ("beech") or bok ("side").
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The self-awareness required to practice rhetoric might be difficult to notice and acknowledge in some animals. However, some animals are capable of acknowledging themselves in a mirror, and therefore, they might be understood to be self-aware and engaged in rhetoric when practicing some form of language, and therefore, rhetoric. Anthropocentrism plays a significant role in human-animal relationships, reflecting and perpetuating binaries in which humans are assumed to be beings that "have" extraordinary qualities while animals are regarded as beings that "lack" those qualities. This dualism is manifested through other forms as well, such as reason and sense, mind and body, ideal and phenomenon in which the first category of each pair (reason, mind, and ideal) represents and belongs to only humans.
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So many misfortunes affected Lope emotionally, and on May 24, 1614, he finally decided to be ordained a priest. The literary expression of this crisis and its repentances are the Sacred Rhymes, published in 1614; there it says: "If the body wants to be earth on earth / the soul wants to be heaven in heaven", unredeemed dualism that constitutes all its essence. The Sacred Rhymes constitute a book at the same time introspective in the sonnets (he uses the technique of the spiritual exercises that he learned in his studies with the Jesuits) as devotee for the poems dedicated to diverse saints or inspired in the sacred iconography, then in full deployment thanks to the recommendations emanated from the Council of Trent.
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That ability would seem to be at odds with early epiphenomenalism, which according to Huxley is the broad claim that consciousness is "completely without any power… as the steam- whistle which accompanies the work of a locomotive engine is without influence upon its machinery". Adrian G. Guggisberg and Annaïs Mottaz have also challenged those findings. A study by Aaron Schurger and colleagues published in PNAS challenged assumptions about the causal nature of the readiness potential itself (and the "pre-movement buildup" of neural activity in general), thus denying the conclusions drawn from studies such as Libet's and Fried's. In favor of interactionism, Celia Green (2003) argues that epiphenomenalism does not even provide a satisfactory solution to the problem of interaction posed by substance dualism.
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In the Gathas, Ahura Mazda is noted as working through emanations known as the Amesha Spenta and with the help of "other ahuras", of which Sraosha is the only one explicitly named of the latter category. Scholars and theologians have long debated on the nature of Zoroastrianism, with dualism, monotheism, and polytheism being the main terms applied to the religion. Some scholars assert that Zoroastrianism's concept of divinity covers both being and mind as immanent entities, describing Zoroastrianism as having a belief in an immanent self-creating universe with consciousness as its special attribute, thereby putting Zoroastrianism in the pantheistic fold sharing its origin with Indian Brahmanism.François Lenormant and E. Chevallier The Student's Manual of Oriental History: Medes and Persians, Phœnicians, and Arabians, p.
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Whereas Kant posed a dualism between understanding and sensibility, or between concepts and the given, Maimon refers both these faculties back to a single source of cognition. Sensibility, in Maimon's view, is therefore not completely without conceptual content, but is generated according to rules that Maimon calls differentials. In calling them this, Maimon is referring to the differentials from the calculus, which are entities that despite being neither qualitative nor quantitative, can nevertheless give rise to a determinate quantity and quality when related to other differentials. The operations of the faculty of sensibility are for Maimon therefore not principally different from those of mathematical intuition: seeing the color red is the same procedure as drawing a geometrical figure such as a line in a circle in thought.
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Sunderland, Mass.: Sinauer Associates. . Callicott, J. Baird, Larry B. Crowder, and Karen Mumford (1999). “Current Normative Concepts in Conservation.” Conservation Biology 13: 22-35. He has been a strong critic of the “received wilderness idea”: the idea that wildernesses are places that are “untrammeled by man, where man himself is a visitor who does not remain.”Public Law 88-577 (16 U.S. C. 1131-1136) 88th Congress, S. 4, September 3, 1964: Sec. 2 (c). That idea, Callicott claims in The Great New Wilderness Debate (1998), perpetuates a pre-Darwinian human-nature dualism; in effect, it “erases” from collective memory the indigenous inhabitants of North America and Australia, liberating the current inhabitants of those continents from disturbing thoughts of their own heritage of genocide.
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Hegel certainly intends to preserve what he takes to be true of German idealism, in particular Kant's insistence that ethical reason can and does go beyond finite inclinations.See Wallace, Hegel's Philosophy of Reality, Freedom, and God, chapter 3, for details on how Hegel might preserve something resembling Kant's dualism of nature and freedom while defending it against skeptical attack. For Hegel there must be some identity of thought and being for the "subject" (any human observer) to be able to know any observed "object" (any external entity, possibly even another human) at all. Under Hegel's concept of "subject-object identity," subject and object both have Spirit (Hegel's ersatz, redefined, nonsupernatural "God") as their conceptual (not metaphysical) inner reality—and in that sense are identical.
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The Dvaita (dualism) sub-school of Vedanta Hinduism, founded by 13th century Madhva, defines Ishvara as creator God that is distinct from Jiva (individual souls in living beings).R. Prasad (2009), A Historical-developmental Study of Classical Indian Philosophy of Morals, Concept Publishing, , pages 345–347 Narayana (Vishnu) is considered to be Ishvara, and the Vaishnavism movement arose on the foundation developed by Dvaita Vedanta sub-school.Oliver Leaman (2000), Eastern Philosophy: Key Readings, Routledge, , page 251 Ishvara (God) is a complete, perfect and the highest reality to Dvaitins, and simultaneously the world is a separate reality for them, unlike competing thoughts in other sub-schools of Vedanta. In Dvaita sub-school, Jiva (individual soul) is different, yet dependent on Ishvara (God).
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Adler referred to Aristotle's Nicomachean Ethics as the "ethics of common sense" and also as "the only moral philosophy that is sound, practical, and undogmatic". Thus, it is the only ethical doctrine that answers all the questions that moral philosophy should and can attempt to answer, neither more nor less, and that has answers that are true by the standard of truth that is appropriate and applicable to normative judgments. In contrast, he believed that other theories or doctrines try to answer more questions than they can or fewer than they should, and their answers are mixtures of truth and error, particularly the moral philosophy of Immanuel Kant. Adler was a self-proclaimed "moderate dualist", and viewed the positions of psychophysical dualism and materialistic monism to be opposite sides of two extremes.
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Similar to, for example, Julian Barnes' England, England (1998), Thinks ... is a highly philosophical text full of food for thought. The intellectual discussion in the novel centres around the question of consciousness. The detailed views of consciousness that Ralph Messenger puts forth, while some are controversial, will be familiar to the contemporary cognitive scientist. On becoming acquainted with Messenger, Helen Reed, who holds the traditional – and seemingly almost old-fashioned – views that consciousness is the business of the humanities, in particular of the novel and of literary criticism; and that there is and should be a clear-cut Cartesian dualism between mind and body, this Helen Reed is confronted by the new (or even not-so-new) trend of considering the mind a mere function of the body.
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