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Sincerity and Authenticity

Harcourt Brace Jovanovich (1972)

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  1. Richard Peters and Valuing Authenticity.M. A. B. Degenhardt - 2009 - Journal of Philosophy of Education 43 (Supplement s1):209-222.
    Richard Peters has been praised for the authenticity of his philosophy, and inquiry into aspects of the development of his philosophy reveals a profound authenticity. Yet authenticity is something he seems not to favour. The apparent paradox is resolved by observing historical changes in the understanding of authenticity as an important value. Possibilities are noted for further explorations as to how to understand and value it as an educational ideal.
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  • Sense of Authentic Inner Compass as a Moral Resource Across Cultures: Possible Implications for Resisting Negative Peer-Pressure and for Parenting.Avi Assor, Moti Benita, Noam Yitshaki, Yael Geifman & Wisam Maree - 2020 - Journal of Moral Education 49 (3):346-364.
    ABSTRACT This paper focuses on a recently conceptualized construct—sense of authentic inner-compass —and two parenting practices promoting it: basic autonomy-support and inherent value-demonstration. Rooted in self-determination theory, sense of AIC refers to the perception that we have self-guiding values, aspirations, and goals, which function like an ‘authentic inner-compass’ that informs us on what we truly value and need. The utility of this construct for understanding morality-related phenomena also in cultures not emphasizing autonomy and authenticity, is demonstrated by a study conducted (...)
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  • The Philosophy of Online Manipulation.Michael Klenk & Fleur Jongepier (eds.) - 2022 - Routledge.
    Are we being manipulated online? If so, is being manipulated by online technologies and algorithmic systems notably different from human forms of manipulation? And what is under threat exactly when people are manipulated online? This volume provides philosophical and conceptual depth to debates in digital ethics about online manipulation. The contributions explore the ramifications of our increasingly consequential interactions with online technologies such as online recommender systems, social media, user-friendly design, micro-targeting, default-settings, gamification, and real-time profiling. The authors in this (...)
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  • Reforming the Self Charles Taylor and the Ethics of Authenticity.Edward David Sherman - unknown
    Concerned with the state of the self in modernity, Charles Taylor engages in an act of cultural retrieval in order to allow for a meaningful struggle against the pernicious developments of the modern age. To avoid a loss of meaning, rampant instrumentality, and ultimately a loss of freedom, Taylor suggests that we must arrive at a new understanding of the self. To this end Taylor positions himself between contemporary liberals and communitarians, arriving at what he deems holistic individualism or an (...)
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  • Authenticity in Political Discourse.Ben Jones - 2016 - Ethical Theory and Moral Practice 19 (2):489-504.
    Judith Shklar, David Runciman, and others argue against what they see as excessive criticism of political hypocrisy. Such arguments often assume that communicating in an authentic manner is an impossible political ideal. This article challenges the characterization of authenticity as an unrealistic ideal and makes the case that its value can be grounded in a certain political realism sensitive to the threats posed by representative democracy. First, by analyzing authenticity’s demands for political discourse, I show that authenticity has greater flexibility (...)
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  • Why Be Authentic? Psychocultural Underpinnings of Authenticity Among Baby Boomers in the United States.Hyang Jin Jung - 2011 - Ethos: Journal of the Society for Psychological Anthropology 39 (3):279-299.
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  • The History of Educational Ideas and the Credibility of Philosophy of Education.James R. Muir - 1998 - Educational Philosophy and Theory 30 (1):7–26.
  • From'normal Appearances'to 'Simulation'in Interaction.Andrew Travers - 1991 - Journal for the Theory of Social Behaviour 21 (3):297–337.
    Since they are modern characters, living in an age of transition more urgently hysterical at any rate than the age which preceded it, I have drawn my people as split and vacillating, a mixture of the old and the new. and I think it not improbable that modern ideas may, through the media of newspapers and conversation, have seeped down into the social stratum which exists below stairs. My souls are agglomerations of past and present cultures, scraps from books and (...)
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  • Should Philosophy Express the Self?M. A. B. Degenhardt - 2003 - Journal of Philosophy of Education 37 (1):35–51.
  • De‐Homogenizing American Individualism: Socializing Hard and Soft Individualism in Manhattan and Queens.Adrie Suzanne Kusserow - 1999 - Ethos: Journal of the Society for Psychological Anthropology 27 (2):210-234.
  • Insincerity.Andreas Stokke - 2014 - Noûs 48 (3):496-520.
    This paper argues for an account of insincerity in speech according to which an utterance is insincere if and only if it communicates something that does not correspond to the speaker's conscious attitudes. Two main topics are addressed: the relation between insincerity and the saying-meaning distinction, and the mental attitude underlying insincere speech. The account is applied to both assertoric and non-assertoric utterances of declarative sentences, and to utterances of non-declarative sentences. It is shown how the account gives the right (...)
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  • What is Emotional Authenticity?Mikko Salmela - 2005 - Journal for the Theory of Social Behaviour 35 (3):209–230.
  • What's Bad About Bad Faith?Simon D. Feldman & Allan Hazlett - 2013 - European Journal of Philosophy 21 (1):50-73.
    : Contemporary common sense holds that authenticity is an ethical ideal: that there is something bad about inauthenticity, and something good about authenticity. Here we criticize the view that authenticity is bad because it detracts from the wellbeing of the inauthentic person, and propose an alternative moral account of the badness of inauthenticity, based on the idea that inauthentic behaviour is potentially misleading.
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  • “Burning the Bridges”: Escalation in the Pursuit of Authenticity.Stoyan V. Sgourev & Erik Aadland - forthcoming - Theory and Society.
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  • Imagining New Dialogues About Human Rights: The Implications of Charles Taylor’s Theory of Recognition for Global Feminism.Monica Mookherjee - 2014 - Journal of International Political Theory 10 (2):127-147.
    This article explores the implications of Charles Taylor’s politics of recognition for a global feminist theory. The main contention is that Taylor’s thought implies an innovative dialogue about human rights that assists a flexible understanding of diverse women’s needs. This central claim is developed, however unexpectedly, by focusing on the controversial practice of footbinding. Prevalent in imperial China, this debilitating convention was supported by values that contrast markedly with those of the modern West. The case thus confronts global feminists with (...)
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  • Karaoke for Social and Cultural Change.Payal Arora - 2006 - Journal of Information, Communication and Ethics in Society 4 (3):121-130.
    This account demonstrates the key challenges faced in producing engaging educational content for information and communication technologies deployed in rural India. The ‘Stills in Sync’ project aims to enhance literacy through the revival and proliferation of popular regional folksongs with social awareness themes in rural India. This product entails the use of the Same Language Subtitling karaoke feature that won the Worldbank Development Marketplace award in 2002 and the ‘Tech Laureate’ honor from the Technology Museum of Innovation in 2003. This (...)
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  • Current Emotion Research in Linguistic Anthropology.James M. Wilce - 2014 - Emotion Review 6 (1):77-85.
    Linguistic anthropologists have studied emotion in societies around the world for several decades. This article defines the discipline, introduces its general relevance to emotion theory, then presents five of the most important contributions linguistic anthropology has made to the study of emotion.
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  • Authenticity and Self‐Knowledge.Simon D. Feldman & Allan Hazlett - 2013 - Dialectica 67 (2):157-181.
    We argue that the value of authenticity does not explain the value of self-knowledge. There are a plurality of species of authenticity; in this paper we consider four species: avoiding pretense (section 2), Frankfurtian wholeheartedness (section 3), existential self-knowledge (section 4), and spontaneity (section 5). Our thesis is that, for each of these species, the value of (that species of) authenticity does not (partially) explain the value of self-knowledge. Moreover, when it comes to spontaneity, the value of (that species of) (...)
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  • Close Encounters of the Third Kind: The Anthropologist as Actor.Bambi Ceuppens - 1995 - Philosophica 55 (1):1.
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  • Authenticity, Community, and Modernity.Kenneth C. Bessant - 2011 - Journal for the Theory of Social Behaviour 41 (1):2-32.
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  • Authenticity and the Project of Modernity.Alessandro Ferrara - 1994 - European Journal of Philosophy 2 (3):241-273.
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  • Modernity, Postsecularism, Fundamentalism.Péter Losonczi - 2016 - Philosophia 44 (3):705-720.
    In this essay, I critically examine Habermas’ approach to fundamentalism, a question that explicitly and implicitly alike bears influence on the formation of his postsecular thesis. The overview of his theory is followed by a combined analysis, depending on Torkel Brekke’s sociological study on fundamentalism, on the one hand, and a joint study by Adam Seligman and others in the field of anthropology and social theory. In this regard, questions of sincerity and authenticity are in the focus of my examination, (...)
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  • “There is Nothing More…Than Dressing and Eating”: Li Zhi 李贄 and the Child-Like Heart-Mind.Pauline C. Lee - 2012 - Dao: A Journal of Comparative Philosophy 11 (1):63-81.
    Zhi 李贄, also named ( hao 號) Zhuowu 卓吾 (1527–1602), and argues that he articulates a coherent and compelling vision of a good life focused on the expression of genuine feelings distinctive to each individual. Through a study of literary texts and terms of art he refers to in his critical essay “On the Child-like Heart-mind” ( Tongxin Shuo 童心說), as well as the metaphors and images he fleshes out throughout his writings, I characterize Li’s ethical vision and show that (...)
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  • Authenticity.Charles Guignon - 2008 - Philosophy Compass 3 (2):277–290.
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  • Virtuous Marginality: Social Preservationists and the Selection of the Old-Timer. [REVIEW]Japonica Brown-Saracino - 2007 - Theory and Society 36 (5):437-468.
  • Sincerity, Authenticity and Profilicity: Notes on the Problem, a Vocabulary and a History of Identity.Hans-Georg Moeller & Paul J. D’Ambrosio - 2019 - Philosophy and Social Criticism 45 (5):575-596.
    This essay attempts to provide a preliminary outline of a theory of identity. The first section addresses what the sociologist Niklas Luhmann has called ‘the problem of identity’, or, in other words, the mind–society problem: In how far can the internal self and the external persona be integrated into a unit? The second section of the essay briefly defines a basic vocabulary of a theory of identity. ‘Identity’ is understood as the existentially necessary formation of a coherence between the ‘self’, (...)
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  • Wang Yangming, Descartes, and the Sino-European Juncture of Enlightenment.Zemian Zheng - 2021 - Asian Philosophy 31 (3):336-352.
    ABSTRACT Wang Yangming is the founder of Chinese Enlightenment in the Ming-Qing period, in a similar way Descartes is for the European. The European Enlightenment thinkers such as Leibniz and Voltaire had been inspired by China about the human being’s ethical independence at the collective level, namely, the ability of a community to lead an ethical life independent of God’s revelation. Meanwhile, the Enlightenment thinkers failed to notice the Chinese intellectual resources that encourage human being’s ethical independence at the individual (...)
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  • Stylization, Authenticity and TV News Review.Nikolas Coupland - 2001 - Discourse Studies 3 (4):413-442.
    Mainstream news broadcasting pursues an authentication project, to bolster its claims to serious, weighty and factual news reporting. News review contributes to this project when it seeks to humanize front-stage news personnel. It moves away from the traditional, institutionalized concern with `authenticity-from-above' and works to generate `authenticity-from-below'. As an extreme instance of resistance to the `from-above' formulation, this article considers data from a televised UK weekday morning show, The Big Breakfast, and specifically its `review of the papers' slot. The show's (...)
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  • Face, Authenticity, Transformations and Aesthetics in Second Life.Denise Wood & Geraldine F. Bloustien - 2013 - Body and Society 19 (1):52-81.
    In such 3D virtual environments as Second Life, one can ‘be’ re-created as avatar in whatever form one wants to be, facilitated by extensive beauty and cosmetic industries to help the residents of this world achieve a particular kind of glamorous image – limited only by their imaginations and Linden Dollar accounts. Yet, others in 3DVEs are working hard to re-create their avatars to be replicas of their ‘offline’ selves, appearing as they do in actuality. Such phenomena provide a rich (...)
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  • Rethinking Individualization: The Basic Script and the Three Variants of Institutionalized Individualism.Rudi Laermans & Liza Cortois - 2018 - European Journal of Social Theory 21 (1):60-78.
    This article proposes a more culturalist and variegated conception of the individual than that presented by individualization theorists. Inspired by the approach of the individual advocated by Émile Durkheim, Talcott Parsons and John Meyers, it first outlines the general script of the individual-as-actor that informs modern individualism as well as the generic characteristics that are routinely attributed to persons such as agency and free will. It subsequently reconstructs three predominant interpretations of this general script, i.e. utilitarian, moral and expressive individualism. (...)
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  • Heidegger and Dilthey: Language, History, and Hermeneutics.Eric S. Nelson - 2014 - In Megan Altman Hans Pedersen (ed.), Horizons of Authenticity in Phenomenology, Existentialism, and Moral Psychology. springer. pp. 109-128.
    The hermeneutical tradition represented by Yorck, Heidegger, and Gadamer has distrusted Dilthey as suffering from the two sins of modernism: scientific “positivism” and individualistic and aesthetic “romanticism.” On the one hand, Dilthey’s epistemology is deemed scientistic in accepting the priority of the empirical, the ontic, and consequently scientific inquiry into the physical, biological, and human worlds; on the other hand, his personalist ethos and Goethean humanism, and his pluralistic life- and worldview philosophy are considered excessively aesthetic, culturally liberal, relativistic, and (...)
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  • Redefining Anarchy: From Metaphysics to Politics.Sotirios Frantzanas - 2019 - Dissertation, University of Glasgow
    This study is inspired by the current debate between the traditional anarchist views, the post-left and post-anarchist understandings of anarchy. It claims that the depictions of anarchy by both sides are primarily negative and develops an original and positive definition of anarchy. In particular, it argues that anarchy is the concept that refers to a way of being with the cosmos and thus instead of being posterior to the political it is in fact prior to it. This is to say, (...)
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  • Authenticity and the Limits of Philosophy.Lauren Bialystok - 2014 - Dialogue 53 (2):271-298.
    Almost everyone has had an intuitive experience of authenticity that seems to reveal a glimmer of one’s true identity. Yet by positing the existence of a ‘true self,’ authenticity introduces metaphysical challenges that resist systematic solutions. I argue that authenticity properly analyzed demands an essentialist structure that strains to be applied to personal identity. I then assess the three most influential types of accounts in modern philosophical discussions against this framework: Romanticism and autonomy; late existentialism; and virtue conceptions of authenticity. (...)
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  • Just Above the Fray - Interpretive Social Criticism and the Ends of Social Justice.Andrew Gibson - 2008 - Studies in Social Justice 2 (1):102-118.
    The article lays down the broad strokes of an interpretive approach to social criticism. In developing this approach, the author stresses the importance of both a pluralistic notion of social justice and a rich ideal of personal growth. While objecting to one-dimensional conceptions of social justice centering on legal equality, the author develops the idea of there being multiple "spheres of justice", including the spheres of "care" and "merit". Each of these spheres, he argues, is subject to historical interpretation. He (...)
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  • To Be or Not to Be Authentic. In Defence of Authenticity as an Ethical Ideal.Katharina Bauer - 2017 - Ethical Theory and Moral Practice 20 (3):567-580.
    It has recently been pointed out that the cloudiness of the concept of authenticity as well as inflated ideologies of the ‘true self’ provide good reasons to criticize theories and ideals of authenticity. Nevertheless, there are also good reasons to defend an ethical ideal of authenticity, not least because of its critical and oppositional force, which is directed against experiences of self-abandonment and self-alienation. I will argue for an elaborated ethical ideal of authenticity: the ambitious ideal of a continuous self-reflective (...)
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  • Authenticity Anyone? The Enhancement of Emotions Via Neuro-Psychopharmacology.Felicitas Kraemer - 2011 - Neuroethics 4 (1):51-64.
    This article will examine how the notion of emotional authenticity is intertwined with the notions of naturalness and artificiality in the context of the recent debates about ‘neuro-enhancement’ and ‘neuro-psychopharmacology.’ In the philosophy of mind, the concept of authenticity plays a key role in the discussion of the emotions. There is a widely held intuition that an artificial means will always lead to an inauthentic result. This article, however, proposes that artificial substances do not necessarily result in inauthentic emotions. The (...)
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  • La autenticidad y la normatividad de la identidad en Rousseau.Alessandro Ferrara - 2014 - Signos Filosóficos 16 (31).
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  • Watsuji Tetsurō’s Concept of “Authenticity”.Kyle Michael James Shuttleworth - 2019 - Comparative and Continental Philosophy 11 (3):235-250.
    ABSTRACTThe translation of honraisei as “authenticity” has caused scholars to compare Watsuji with Heideggerian and Taylorian accounts of authenticity. In this article, it will be demonstrated that this translation of “authenticity” is misleading insofar as it suggests a sense of subjective individuality as prevalent within Western philosophical thought. However, rather than rejecting a Watsujian account of authenticity, it will be argued that we can salvage this understanding by rethinking honraisei as a distinctly Japanese approach to authenticity and one which is (...)
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  • Authentic Journalism? A Critical Discussion About Existential Authenticity in Journalism Ethics.Kristoffer Holt - 2012 - Journal of Mass Media Ethics 27 (1):2-14.
    Authenticity as an ideal is construed in general as an expression of existentialist unhappiness with the perceived dehumanization of man in modern society. Existential journalism can be seen as rejection of the demands of conformism and compromise of personal convictions that many journalists face. Ethically, existential journalism calls on journalists to live authentic lives, as private individuals as well as in their profession. This means to resist external pressures and to choose to follow a path that can be defended by (...)
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  • De-Homogenizing American Individualism: Socializing Hard and Soft Individualism in Manhattan and Queens.Adrie Suzanne Kusserow - 1999 - Ethos: Journal of the Society for Psychological Anthropology 27 (2):210-234.
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  • Straight Talk: Conceptions of Sincerity in Speech.John Eriksson - 2011 - Philosophical Studies 153 (2):213-234.
    What is it for a speech act to be sincere? The most common answer amongst philosophers is that a speech act is sincere if and only if the speaker is in the state of mind that the speech act functions to express. However, a number of philosophers have advanced counterexamples purporting to demonstrate that having the expressed state of mind is neither necessary nor sufficient for speaking sincerely. One may nevertheless doubt whether these considerations refute the orthodox conception. Instead, it (...)
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  • Historical Thinking -- And Its Alleged Unnaturalness.Jon A. Levisohn - 2017 - Educational Philosophy and Theory 49 (6).
    No articulation of `historical thinking' has been as influential as Sam Wineburg's position, according to which historical thinking is, fundamentally, the recognition of the ways in which the past is different than the present. Wineburg argues, further, that achieving that state is `unnatural.' This paper critiques both of these claims, arguing instead that we should replace a generic conception of historical thinking with one that is much more rooted in the specific practice of the discipline. It is surely necessary for (...)
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  • The History of Educational Ideas and the Credibility of Philosophy of Education.James R. Muir - 1998 - Educational Philosophy and Theory 30 (1):7-26.
  • The Phenomenology of Spirit and the Daoist Sage.Paul J. D’Ambrosio - 2017 - Comparative and Continental Philosophy 9 (3):202-217.
    In the Phenomenology of Spirit Hegel describes a mode of consciousness that is analogous to that of the sage in the Zhuangzi. He labels this “Evil Consciousness.” One of the more important phases of Spirit that leads up to this stage also resonates similarities, namely the “pure I” which Hegel modeled on Diderot’s Rameau’s Nephew. In what follows we will first look at the “pure I” before moving to the evil consciousness and making a comparison with the Daoist sage. By (...)
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  • Ethics, Identity and the Boundaries of the Person.Oliver Black - 2003 - Philosophical Explorations 6 (2):139 – 156.
    Ethical theories and theories of the person constrain each other, in that a proposition about the person may be a reason for or against an ethical proposition, and conversely. An important class of such propositions about the person concern the boundaries of the person. These boundaries enclose a person 's defining properties, which constitute his identity. A person 's identity may partly determine and partly be determined by his ethical judgments. An equilibrium between one's identity and one's ethical judgments is (...)
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  • Western 'Sincerity' and Confucian 'Cheng'.Yanming An - 2004 - Asian Philosophy 14 (2):155 – 169.
    In philology, both 'sincerity' and 'cheng' primarily mean, 'to be true to oneself'. As a philosophical term, 'sincerity' roots in Aristotle's 'aletheutikos'. In medieval Europe, it is regarded as a neutral value that may either serve or disserve for 'truth.' As for Romantics, it is a positive value, and an individualistic concept whose two elements 'true' and 'self' refer to a person's 'true feeling' and 'individuality'. In contrast, both 'self' and 'true' in Confucianism are universalistic concepts, meaning 'good nature' common (...)
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  • The Role of Prophetic Critique in Clifford Christians's Philosophy of Technology.Kevin Healey - 2010 - Journal of Mass Media Ethics 25 (2):121-138.
    In recent years, scholars have devoted more attention to the “prophetic” critique of mass media. Clifford Christians has served as both an originator and an ongoing contributor to these discussions. Beginning with his doctoral thesis on Jacques Ellul, a concern for the prophetic has been a consistent thread throughout his career. This paper begins by examining Ellul's influence on Christians's approach, with an emphasis on media ecology, ontology, and the concept of technique. I then summarize Christians's critique of Ellul, and (...)
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  • Reply to Sinnott-Armstrong.Allan F. Gibbard - 1993 - Philosophical Studies 69 (2-3):315 - 327.
    I conclude that Gibbard fails to solve several of the traditional problems for expressivism. He solves some of these problems, but his solutions to them in effect give up expressivism. Of course, one might respond that it does not really matter whether his theory is expressivist. In some ways, I agree. Gibbard says many fascinating things about morality which have at most indirect connections to his expressivist analysis. I am thinking especially of his later discussions of hyperscepticism, parochialism, and indirect (...)
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  • Insincerity and Disloyalty.Gabriel Falkenberg - 1988 - Argumentation 2 (1):89-97.
    Insincerity is the intentional conflict between a state of mind and a synchronic linguistic act. Three cases have to be distinguished: lying, as the opposition of belief and assertion (the act is untruthful); dishonesty, as the opposition of will and declaration of will (act empty); and simulation, as the opposition of emotion and exclamation (act ungenuine). One of the problems arising is: Are there insincere commands, and if not, why?Disloyalty, on the other hand, is a diachronic inconsequence, the breach of (...)
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  • Between the Quack and the Fanatic: Movements in Our Self-Belief. [REVIEW]Jonathan Bolton - 2011 - Medicine, Health Care and Philosophy 14 (3):281-285.
    Separate from the question of whether our patients believe us as doctors is the question of whether we ourselves believe in our healing ‘performances’. Borrowing from Bernard Williams’ model of truth based on the two irreducible virtues of sincerity and accuracy, this article describes a spectrum of states of self-belief, from the quack who does not believe in his acts to the fanatic who does not ‘dis-believe’, with ranges of pious fraud and bad faith in between and on either side (...)
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