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Anthropologists of the senses have long argued that cultures differ in their sensory registers. This groundbreaking volume applies this idea to material culture and the social practices that endow objects with meanings in both colonial and postcolonial relationships. It challenges the privileged position of the sense of vision in the analysis of material culture. Contributors argue that vision can only be understood in relation to the other senses. In this they present another challenge to the assumed western five-sense model, and show how our understanding of material culture in both historical and contemporary contexts might be reconfigured if we consider the role of smell, taste, touch and sound, as well as sight, in making meanings about objects.
The Sensible and Intelligible Worlds represents a new wave of interest in 'the metaphysical Kant'. In recent decades Kant scholars have increasingly become skeptical of interpreting Kant as a philosopher who wished to truly "leave metaphysics behind". The contributors to this volume share a common commitment to the idea that Kant's philosophy cannot be properly understood without careful attention to its metaphysical presuppositions and, in particular, to how those metaphysical presuppositions are compatible with Kant's critique of more "dogmatic" forms of metaphysical thought. The authors approach Kant's thought from a wide variety of different perspectives - emphasizing not just the familiar Leibnizian background to Kant's metaphysics, but also its broadly Aristotelian underpinnings and its relationship with metaphysical themes in post-Kantian German Idealism. Similarly, although most of the essays in this volume relate in some way to the familiar question of how best to interpret Kant's transcendental idealism, they also deal with a wide range of other topics, including Kant's modal metaphysics, his views on the continuum, his epistemology of the a priori, and the foundations of his "metaethical" views.
"Marmodoro's monograph engages with Aristotle's views on a philosophically challenging question regarding perception, which has been central in the history of philosophy and is very much the focus of current debates in a number of philosophical and psychological disciplines: How do we become perceptually aware of objects in the world? Despite the significance of the question, the ways in which ancient philosophers have addressed it have only just begun to be be explored. There is a great wealth of insight on this question to be found in Aristotle, regarding our ability to perceive items in our environment, which he develops through his very demanding metaphysics, and Marmodo explores these insights in depth here. Aristotle's attempts at accounting for our awareness of complex perceptual content were highly original, drawing on and building on the metaphysics he has developed elsewhere in his works, but have not been adequately explored to date"--
In the early 18th century George Berkeley made the astonishing claim that physical objects such as tables and chairs are nothing but collections of ideas. Samuel Rickless presents a new account of Berkeley's controversial argument, and suggests it is the philosopher's greatest legacy: not only is it valid, but it may well be sound.
Covers topics in philosophy, psychology, and scientific methods. Vols. 31- include "A Bibliography of philosophy," 1933-
The purpose of this study is to investigate the legitimacy of the principle, "The per accidens necessarily implies the per se," as it is found in the writings of St. Thomas Aquinas. Special emphasis will be placed upon the function of this principle in the proofs for God's existence. The relevance of the principle in this latter context can be seen at once when it is observed that it is the key to the solution of the well known "prob lem of infinite regress. " The investigation of the principle in question will be divided into two Parts. A preliminary examination of the function of the principle will be made in Part I: Domains Other Than That of Creature-God. The domains to be considered in this Part are those of accident-substance, change, and knowledge. Employing what is learned of the function of the principle in these areas of application, Part II: The Domain of Creature-God will analyze the role of the principle in the proofs for God's existence. This latter Part will constitute the greater portion of the book, since the domain of creatures in their relation to God is the most significant application of the principle in the writings of St. Thomas. In the course of this investigation, relevant analyses by St. Thomas' commentators - both classical and contemporary - will be considered. Finally, in light of the insights offered by St.
We like to imagine ourselves as rational beings who think and speak, yet to live means first and foremost to look, taste, feel, or smell the world around us. But sensibility is not just a faculty: We are sensible objects both to ourselves and to others, and our life is through and through a sensible life. This book, now translated into five languages, rehabilitates sensible existence from its marginalization at the hands of modern philosophy, theology, and politics. Coccia begins by defining the ontological status of images. Not just an internal modification of our consciousness, an image has an intermediate ontological status that differs from that of objects or subjects. The book’s second part explores our interactions with images in dream, fashion, and biological facts like growth and generation. Our life, Coccia argues, is the life of images.