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The Seven Pillars of Life are the essential principles of life described by Daniel E. Koshland in 2002 in order to create a universal definition of life. [1] One stated goal of this universal definition is to aid in understanding and identifying artificial and extraterrestrial life . [ 2 ]
Characteristics that regularly recur in the work of Lebensphilosophie thinkers, although not in every writer, can be summarized as follows: [14] [15] Life is central: in contrast to empiricism and materialism on the one hand, which place matter central, or idealism and rationalism on the other, which place intellect central, the philosophy of life wants to explain the world from the ...
The word permaculture originally referred to "permanent agriculture", [10] [11] but was expanded to stand also for "permanent culture", as it was understood that social aspects were integral to a truly sustainable system as inspired by Masanobu Fukuoka's natural farming philosophy. Regenerative design is integral to permaculture design.
Palingenesis (/ ˌ p æ l ɪ n ˈ dʒ ɛ n ə s ɪ s /; also palingenesia) is a concept of rebirth or re-creation, used in various contexts in philosophy, theology, politics, and biology. Its meaning stems from Greek palin, meaning 'again', and genesis, meaning 'birth'.
Eternal recurrence (German: Ewige Wiederkunft) is one of the central concepts of the philosophy of Friedrich Nietzsche (1844–1900). [14] While the idea itself is not original to Nietzsche, his unique response to it gave new life to the theory, and speculation as to the correct interpretation of Nietzsche's doctrine continues to this day.
In Part I of Reasons and Persons Parfit discussed self-defeating moral theories, namely the self-interest theory of rationality ("S") and two ethical frameworks: common-sense morality and consequentialism. He posited that self-interest has been dominant in Western culture for over two millennia, often making bedfellows with religious doctrine ...
Edmund Husserl introduced the concept of the lifeworld in his The Crisis of European Sciences and Transcendental Phenomenology (1936): . In whatever way we may be conscious of the world as universal horizon, as coherent universe of existing objects, we, each "I-the-man" and all of us together, belong to the world as living with one another in the world; and the world is our world, valid for ...
For Coleridge, as for many of his romantic contemporaries, the idea that matter itself can beget life only dealt with the various changes in the arrangement of particles and did not explain life itself as a principle or power that lay behind the material manifestations, natura naturans or "the productive power suspended and, as it were, quenched in the product" Until this was addressed ...