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The term "Harmony with Nature" refers to a principle of amicable and holistic co-existence between humanity and nature. [1] It is used in several contexts, most prominently in relation to sustainable development [2] and the rights of nature, [3] [4] both aimed at addressing anthropogenic environmental crises.
Locke describes the state of nature and civil society to be opposites of each other, and the need for civil society comes in part from the perpetual existence of the state of nature. [7] This view of the state of nature is partly deduced from Christian belief (unlike Hobbes, whose philosophy is not dependent upon any prior theology).
[1] The concept of the struggle for existence (or struggle for life) concerns the competition or battle for resources needed to live. It can refer to human society, or to organisms in nature. The concept is ancient, and the term struggle for existence was in use by the end of the 18th century.
Wu wei (traditional Chinese: 無為; simplified Chinese: 无为; pinyin: wúwéi) is a polysemous, ancient Chinese concept expressing an ideal practice of "inaction", "inexertion" or "effortless action", [a] [1] [2] as a state of personal harmony and free-flowing, spontaneous creative manifestation.
Ontology is the study of being. It is the branch of philosophy that investigates the nature of existence, the features all entities have in common, and how they are divided into basic categories of being. [1] It aims to discover the foundational building blocks of the world and characterize reality as a whole in its most general aspects.
The Apollonian and the Dionysian are philosophical and literary concepts represented by a duality between the figures of Apollo and Dionysus from Greek mythology.Its popularization is widely attributed to the work The Birth of Tragedy by Friedrich Nietzsche, though the terms had already been in use prior to this, [1] such as in the writings of poet Friedrich Hölderlin, historian Johann ...
The set nature of species, and thus the absoluteness of creatures' places in the great chain, came into question during the 18th century. The dual nature of the chain, divided yet united, had always allowed for seeing creation as essentially one continuous whole, with the potential for overlap between the links. [ 1 ]
Based on an examination of the nature of phenomena, he describes the nature of two types of being, being-in-itself (the being of things) and being-for-itself. While being-in-itself is something that can only be approximated by human beings, being-for-itself is the being of consciousness.