858 research outputs found
Achteraf bekeken: Architectuur in Suriname 1951 tot 1969: Bouwwerken ontworpen door ir. P.J. Nagel (1921-1997)
No full textDit boek bestaat hoofdzakelijk uit foto’s van bouwwerken in Suriname, ontworpen door ir. Peter Jacobus Nagel in de periode 1951-1969. Ingenieur P.J. Nagel is afgestudeerd aan de Technische Hogeschool Delft. In dit boek wordt beschreven het leven van Nagel: zijn studietijd, eerste werkkring op Aruba, leven en werken als zelfstandig architect in Suriname van 1951 tot 1963 en tot slot zijn activiteiten in- en vanuit Nederland
Logistik will Wissen. Interview
No full textS.24-31Wie gehen Logistikunternehmen mit dem Wissen ihrer Mitarbeiter, wie mit Fort- und Weiterbildung um? Es ist an der Zeit für ein neues Denken und Zeit, den Rohstoff Wissen zu fördern - das ist das Ergebnis eines Round-Table-Gesprächs, das LT-manager imitiert hat. Mit dabei die Wissenschaftler und Manger ten Hompel, Lars Nagel, Dirk Refäuter und Thorsten Hülsmann. Eine illustre Runde, die eine Revolution herannahen sieht.4Nr.
Nagel, Physicalism and Subjectivity
No full textThomas Nagel offers one of the most compelling skeptical stances on physicalism. But question: Does intraspecies or interspecies subjectivity really pose an intractable problem for a modern physicalist worldview? The author of this paper does not think so and proceeds to reconcile the prima facie disconnect that Nagel does not get beyond. In general, the author provides a defense of scientific insight as well as accurate interpretations of the task of physics. To begin an answer to Nagel, we can critique his theories about the future of science. We can explain away the concern about accounting for the so-called richness of experience. Also, it is important to keep in mind the uneven level of human sense modalities, which, when taken into consideration, transforms Nagel’s concern into a mere vocabulary problem. Finally, the only difficulty Nagel’s famous thesis concerning what-it-is-like to be a bat poses is: a human cannot be a bat. But since it is physical (structural) explanation that best gets-at why humans lack that capacity for knowledge, even this problem works against Nagel’s intuition
Die Befreiungsvorschriften des Kleinanlegerschutzgesetzes: Eine Follow-up-Studie
No full textDas Kleinanlegerschutzgesetz aus dem Jahr 2015 soll durch eine stärkere Regulierung für mehr Transparenz für Anlegerinnen und Anleger auf dem »grauen Kapitalmarkt« sorgen. Das Gesetz beinhaltet jedoch auch Ausnahmeregelungen. Diese entbinden sowohl Unternehmen, die sich über eine Crowdinvesting-Plattform finanzieren, als auch soziale, gemeinnützige und kirchliche Projekte von der Pflicht einer Prospekterstellung bei der Finanzierung über Vermögensanlagen. Christa Hainz, Sarah Reiter, ifo Institut, Lars Hornuf, Lisa Nagel und Eliza Stenzhorn, Universität Bremen, stellen die Regelungen des Kleinanlegerschutzgesetzes dar und analysieren die Auswirkungen der Ausnahmeregelungen rund drei Jahre nach Einführung des Gesetzes
Reducing C02 emissions for Kuehne+Nagel Helmond: Creating a method for assessing, reporting and reducing C02 emissions
No full textThe warehouse in Helmond is almost completely dedicated to Cisco. This company is interested in the emissions caused by the operations they outsource to Kuehne+Nagel Helmond. Not only is it interesting for Cisco to know their emissions, but it can also be used for benefits for Kuehne+Nagel Helmond. Kuehne+Nagel nationally is willing to take responsibility for the emission caused by their operations and is actively working on monitoring and reducing emissions. Furthermore, Kuehne+Nagel wants to be unique in the sector and nice side effect is the fact that actively reducing carbon emissions can be used for a green image, to drive a sustainable business and carbon reduction often goes hand-in-hand with cost reductions.TILTransport, Infrastructure and LogisticsDelft University of Technolog
Afraid of the Dark: Nagel and Rationalizing the Fear of Death
No full textWhat should be said about the Thomas Nagel/O. H. Green interpretation of why people fear death? Since Nagel focuses only on the non-state of death (ignoring the state of dying), he concludes that it is the deprivation of life that people fear. Green, who shares with Nagel similar organizing thoughts, argues that a fear of loss of life is equivalent to the fear of death, since people really fear not living (any) longer. But this paper’s author sees more logic to Nagel’s position. But is Nagel correct? Has Nagel’s article on death wrongly brushed aside the legitimately rational idea that people fear death because they misunderstand what it is like to be dead? The author answers, Yes!, and imagines a scenario in which it is precisely the awareness of the logical impossibility of knowing what death is like that causes the feeling of a fearful mystery
Problem „nietoperza Nagel\u27a" w argumentacji Johna Hicka i Paula M. Churchlanda.
No full textThe article tries to show the relations between P. M. Churchland\u27s and J. Hick\u27s reference to T. Nagel\u27s „bat argument" and is based on Nagel\u27s, Mortal questions, Chuchralnd\u27s The Engine of Reason, the Seat of the Soul. A Philosophical Journey into the Brain and J. Hick\u27s The New Frontier of Religion and Science. Religious experience, neuroscience and the transcendent. The clue is that Churchland and Hick beg the main point of the Nagel\u27s argument about the difference between mind and brain. Churchland agrees with Nagel in assuming of the self and only self knowledge about mind states. But the former author and Hick misunderstand that indeed Nagel argues that it is still impossible to identify subjective states as objective. Moreover, Hick avoids Churchland\u27s counter-argument. Therefore, not all of the dispute concerns the same problem.The article tries to show the relations between P. M. Churchland\u27s and J. Hick\u27s reference to T. Nagel\u27s „bat argument" and is based on Nagel\u27s, Mortal questions, Chuchralnd\u27s The Engine of Reason, the Seat of the Soul. A Philosophical Journey into the Brain and J. Hick\u27s The New Frontier of Religion and Science. Religious experience, neuroscience and the transcendent. The clue is that Churchland and Hick beg the main point of the Nagel\u27s argument about the difference between mind and brain. Churchland agrees with Nagel in assuming of the self and only self knowledge about mind states. But the former author and Hick misunderstand that indeed Nagel argues that it is still impossible to identify subjective states as objective. Moreover, Hick avoids Churchland\u27s counter-argument. Therefore, not all of the dispute concerns the same problem
International legal harmonisation: peace, prosperity, and democracy?
No full textThis was an invited contribution to a volume on policy studies by the renowned Stuart Nagel, his last in fact, as he sadly passed away before the volume could be published. The contributors were chosen for their international reputation and esteem in the effects of internationalisation on the process of policy formulation. The author argued, following the thesis that he established in 1999 on the harmonisation effects of globalisation, that the dynamic of policy-making changed significantly due to heightened interdependence, and this was demonstrate in a number of issue areas
Thomas Nagel sobre o ‘sentido da vida’: um diálogo com Schopenhauer e Nietzsche
No full textContinuing the discussions started in “The ‘meaning of life’ in Schopenhauer and Nietzsche”, this paper analyzes the way in which the problem of the “meaning of life” is treated by contemporary philosophy, taking as reference above all the thought of an author little debated in Brazil: Thomas Nagel. It begins with a brief review of the theme in Schopenhauer and Nietzsche (1); the extent to which it has emerged only in recent decades as a concern of contemporary English-speaking philosophy is indicated (2); it analyzes how Nagel deals with the same in his thought, especially in the work The View from Nowhere(3); we conclude by comparing the positions of Nagel, Schopenhauer and Nietzsche (4).Dando continuidade às discussões iniciadas em “O ‘sentido da vida’ em Schopenhauer e Nietzsche”, o presente artigo analisa o problema do “sentido da vida” na filosofia contemporânea, tomando como referência sobretudo o pensamento de um autor pouco debatido no Brasil: Thomas Nagel. Inicia-se com uma breve retomada do tema em Schopenhauer e Nietzsche (1); indica-se em que medida ele surge apenas nas últimas décadas como uma preocupação da filosofia contemporânea de língua inglesa (2); analisa-se como Nagel trata do mesmo em seu pensamento, sobretudo na obra Visão a partir de lugar nenhum(3); conclui-se comparando as posições de Nagel, Schopenhauer e Nietzsche (4)
THOMAS NAGEL E A TELEOLOGIA ARISTOTÉLICA-TOMISTA
No full textThe materialistic conception of the world, buttressed by the Theory of Evolution, has been opposed to the proof for the existence of God through the order of the universe (the fifth way of St. Thomas Aquinas). Although the Darwinian explanation of the world is not directly opposed to the existence of God, some of its contemporary formulations (Dawkins, Gould, Wilson and Lewontin, for example) make of atheism a starting point. In this context, the recent publication of Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is almost certainly false, by Thomas Nagel has been the subject of disputation. The author affirms that it is possible to discover order in the natural world but does not go so far as to posit the existence of a Creator. In this paper Nagel’s notions of natural order will be examined and compared to those of Aristotelian-Thomistic natural philosophy, in order to make clear the basis of Nagel’s critique of Darwinism and to understand what kind of teleology does his theory advance.La concepción materialista del mundo, apoyada en la teoría de la evolución, ha sido contrapuesta a la prueba de la existencia de Dios por el orden del mundo (quinta vía de Santo Tomás). Si bien la explicación darwiniana no se opone directamente a la existencia de Dios, en algunas de sus formulaciones contemporáneas (Dawkins, Gould, Wilson y Lewontin, por ejemplo) esto se asume como punto de partida. En este contexto, la reciente publicación de Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is almost certainly false, de Thomas Nagel, ha causado gran polémica. El autor afirma que es posible distinguir una teleología en el mundo natural, si bien no llega a proponer la existencia de un Dios creador. En este trabajo se examinarán los postulados de Nagel, comparándolos con la filosofía natural artistotélico-tomista, para aclarar los fundamentos de su crítica al darwinismo y comprender qué tipo de teleología postula.La conception matérialiste du monde, étayée par la théorie de l'évolution, a été opposée à la preuve de l'existence de Dieu par l'ordre de l'univers (la cinquième voie de saint Thomas d'Aquin). Bien que l'explication darwinienne du monde ne s'oppose pas directement à l'existence de Dieu, certaines de ses formulations contemporaines (Dawkins, Gould, Wilson et Lewontin, par exemple) font de l'athéisme un point de départ. Dans ce contexte, la publication récente de Mind and Cosmos : Why the Materialist Neo-Darwinian Conception of Nature is almost certainly false, de Thomas Nagel a fait l'objet de controverses. L'auteur affirme qu'il est possible de découvrir un ordre dans le monde naturel mais ne va pas jusqu'à postuler l'existence d'un Créateur. Dans cet article, les notions d'ordre naturel de Nagel seront examinées et comparées à celles de la philosophie naturelle aristotélicienne et thomiste, afin de clarifier les fondements de la critique du darwinisme par Nagel et de comprendre quel type de téléologie sa théorie avance.La concezione materialista del mondo, sostenuta dalla teoria dell'evoluzione, si è opposta alla prova dell'esistenza di Dio attraverso l'ordine dell'universo (la quinta via di San Tommaso d'Aquino). Anche se la spiegazione darwiniana del mondo non si oppone direttamente all'esistenza di Dio, alcune delle sue formulazioni contemporanee (Dawkins, Gould, Wilson e Lewontin, per esempio) fanno dell'ateismo un punto di partenza. In questo contesto, la recente pubblicazione di Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is almost certainly false, di Thomas Nagel è stata oggetto di controversie. L'autore afferma che è possibile scoprire l'ordine nel mondo naturale, ma non si spinge fino a postulare l'esistenza di un Creatore. In questo articolo le nozioni di Nagel sull'ordine naturale saranno esaminate e confrontate con quelle della filosofia naturale aristotelico-tomista, per chiarire le basi della critica di Nagel al darwinismo e per capire che tipo di teleologia avanza la sua teoria.A concepção materialista do mundo, apoiada pela teoria da evolução, tem sido oposta à prova da existência de Deus pela ordem do mundo (a quinta via de São Tomás). Embora a explicação darwiniana não se oponha diretamente à existência de Deus, em algumas de suas formulações contemporâneas (Dawkins, Gould, Wilson e Lewontin, por exemplo) isso é assumido como um ponto de partida. Neste contexto, a recente publicação de Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is almost certainly false, de Thomas Nagel, causou grande controvérsia. O autor afirma que é possível distinguir uma teleologia no mundo natural, embora ele não vá ao ponto de propor a existência de um Deus criador. Este documento examinará os postulados de Nagel, comparando-os com a filosofia natural aristotélica e thomística, a fim de esclarecer os fundamentos de sua crítica ao darwinismo e compreender que tipo de teleologia ele postula
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