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Eleanor Helms [15]Eleanor D. Helms [3]
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Eleanor Helms
California Polytechnic State University, San Luis Obispo
  1.  14
    Heidegger’s Critique of Technology and the Contemporary Return to Artisan Business Activity.Eleanor Helms & John Dobson - 2016 - Philosophy of Management 15 (3):203-220.
    So far aesthetics has played a limited role in our understanding of business activity, focused mainly on evaluating product quality and the character qualities of the firm that produced them We draw on Heidegger’s fuller account of aesthetic value to show how a firm—like a work of art – can disclose the way human projects and technologies are already at work in a given context. In this way, we show that firms play an essential role in human self-understanding—a role that (...)
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  2.  10
    Ørsted, Mach, and the History of ‘Thought Experiment’.Eleanor Helms - forthcoming - British Journal for the History of Philosophy:1-22.
    Until recently, leading work on the philosophy of thought experiments mistakenly credited Mach with coining the term. While Ørsted’s prior use has become more widely acknowledged, there remains a c...
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  3.  7
    Kierkegaard on Variation and Thought Experiment.Eleanor Helms - 2018 - Kierkegaard Studies Yearbook 23 (1):33-54.
    Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 23 Heft: 1 Seiten: 33-54.
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  4.  44
    Book Notices. [REVIEW]Eleanor Helms - 2007 - International Philosophical Quarterly 47 (4):501-502.
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  5.  34
    Heroic Business ‘Ethics’.John Dobson & Eleanor Helms - 2014 - Business and Professional Ethics Journal 33 (2-3):131-146.
    This paper applies Alain Badiou’s ethic-of-truths to the context of business ethics. Business ethics is redefined as self-regarding, aspirational, and internal to a given firm. Firms are defined as sites. The event is a radical innovation experienced by a given firm. Ethics emerges as the challenge of fidelity to the truths engendered by the event.
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  6.  36
    The Objectivity of Faith: Kierkegaard's Critique of Fideism.Eleanor Helms - 2013 - Res Philosophica 90 (4):439-460.
    Perhaps Kierkegaard’s most notorious—though pseudonymous—claim is that truth is subjectivity. This claim is commonly elaborated to mean that faith is a “how” and not a “what” . I show through a discussion of examples taken from throughout Kierkegaard’s writings that Kierkegaard accepts a basic insight of Kant’s philosophy: each experience implicitly includes an underlying unity—the object—that does not itself appear. Both Kant and Kierkegaard emphasize the importance of a “continuity of impressions,” which gives experience its unified structure beyond changing superficial (...)
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  7. Kierkegaard’s Mirrors: Interest, Self, and Moral Vision.Eleanor Helms - 2010 - International Philosophical Quarterly 50 (3):395-397.
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  8.  50
    Language and Responsibility: The Possibilities and Problems of Poetic Thinking for Environmental Philosophy.Eleanor D. Helms - 2008 - Environmental Philosophy 5 (1):23-36.
    There is a sense in which poetry can re-inscribe humans in their natural surroundings, but language—even poetic language—is also always problematic. In conversation with and in response to recent works by David Abram, I will delineate at least two ways in which poetic language separates and distinguishes humans from nature. I also argue for the importance of what is implicit or invisible. Language is a mode of human responsibility for the world, not just a sign or result of being part (...)
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  9.  6
    Hope and the Chaos of Imagination in Kant and Kierkegaard.Eleanor Helms - 2021 - History of European Ideas 47 (3):456-469.
    ABSTRACT Faith for Kierkegaard is ‘beyond’ reason in some senses but not others. Faith is more specific and more subjective than concepts. On the other hand, Kant claims it is the faculty of reason that motivates us to make sense of anything and enables us to take something teleologically as a task, including faith. I begin from Kant’s account of the artistic genius to show how the faculties of imagination and understanding are related for Kant and how Kierkegaard’s description of (...)
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  10. The Kierkegaardian Mind (Routledge Philosophical Minds).Patrick Stokes, Eleanor Helms & Adam Buben (eds.) - 2019 - Routledge Philosophical Minds.
    Søren Kierkegaard remains one of the most enigmatic, captivating, and elusive thinkers in the history of European thought. The Kierkegaardian Mindprovides a comprehensive survey of his work, not only placing it in its historical context but also exploring its contemporary significance. Comprising thirty-eight chapters by a team of international contributors, this handbook is divided into eight parts covering the following themes: Methodology Ethics Aesthetics Philosophy of Religion and Theology Philosophy of Mind Anthropology Epistemology Politics. Essential reading for students and researchers (...)
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  11.  14
    The Kierkegaardian Mind.Patrick Stokes, Eleanor Helms & Adam Buben (eds.) - 2019 - Routledge.
    Søren Kierkegaard remains one of the most enigmatic, captivating, and elusive thinkers in the history of European thought. The Kierkegaardian Mindprovides a comprehensive survey of his work, not only placing it in its historical context but also exploring its contemporary significance. Comprising thirty-eight chapters by a team of international contributors, this handbook is divided into eight parts covering the following themes: Methodology Ethics Aesthetics Philosophy of Religion and Theology Philosophy of Mind Anthropology Epistemology Politics. Essential reading for students and researchers (...)
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  12. The Kierkegaardian Mind.Adam Buben, Eleanor Helms & Patrick Stokes (eds.) - 2019 - Routledge.
    Søren Kierkegaard remains one of the most enigmatic, captivating, and elusive thinkers in the history of European thought. The Kierkegaardian Mindprovides a comprehensive survey of his work, not only placing it in its historical context but also exploring its contemporary significance. Comprising thirty-eight chapters by a team of international contributors, this handbook is divided into eight parts covering the following themes: Methodology Ethics Aesthetics Philosophy of Religion and Theology Philosophy of Mind Anthropology Epistemology Politics. Essential reading for students and researchers (...)
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  13.  22
    On Climacus’s “Against Reason” Thesis.Eleanor Helms - 2017 - Faith and Philosophy 34 (4):471-488.
    I object to Merold Westphal’s characterization in Kierkegaard’s Concept of Faith of faith as “against reason.” I argue that Kierkegaard scholars emphasize the tension between faith and reason more than Kierkegaard does, affirming and perpetuating a broader antagonism in our own cultural climate. I suggest that the view of faith as “transforming vision” developed by M. Jamie Ferreira and others makes better sense of the different facets of faith pointed out by Westphal and the strengths of his account while avoiding (...)
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  14.  19
    On Climacus’s “Against Reason” Thesis in Advance.Eleanor Helms - forthcoming - Faith and Philosophy.
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  15.  8
    Kierkegaard’s God and the Good Life, Edited by Stephen Minister, J. Aaron Simmons, and Michael Strawser.Eleanor Helms - 2018 - Faith and Philosophy 35 (4):508-513.
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  16.  17
    Axel Goodbody and Kate Rigby, Editors. Ecocritical Theory: New European Approaches.Eleanor D. Helms - 2013 - Environmental Philosophy 10 (1):117-120.
  17.  11
    Closed Drawers and Hidden Faces: Arendt's Kantian Defense of Fictional Worlds.Eleanor D. Helms - 2015 - Philosophy and Literature 39 (1A):16-31.
    Does telling a story imply a fictional world in which that story takes place? In contemporary philosophy, “fictional worlds” are one solution to the problem of how there can be true and false judgments about fictional characters. Fictional-world accounts generally disregard whether facts are explicitly stated in the story or not; it is enough for them to be logically implied. And yet, as Ruth Lorand has observed, whether a fact is stated or merely implied changes the meaning of a story. (...)
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  18.  1
    Kierkegaard’s Mirrors: Interest, Self, and Moral Vision. [REVIEW]Eleanor Helms - 2010 - International Philosophical Quarterly 50 (3):395-397.
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