Results for 'Eugène Enriquez'

988 found
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  1.  5
    L'évaluation entre perversion et sublimation.Eugène Enriquez - 2011 - Cahiers Internationaux de Sociologie n° 128-129 (1):245-265.
    Résumé L’évaluation est de toutes les sociétés et de tous les temps. Pourtant, ce terme usuel hante le monde contemporain, il suscite les plus vives réactions. Évaluation et notation sont liées, et les agences de notation pèsent sur la politique des États, non pas seulement sur les firmes cotées en Bourse. L’évaluation est-elle nécessaire? De fait, elle situe les sociétés contemporaines entre perversion et sublimation.
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  2.  6
    Racine, Oedipus, and Absolute Fantasies.Mitchell Greenberg - 1998 - Diacritics 28 (3):40-61.
    In lieu of an abstract, here is a brief excerpt of the content:Racine, Oedipus, and Absolute Fantasies*Mitchell Greenberg (bio)Tout mythe se rapporte à l’origine. Toute question d’origine ne saurait ouvrir que sur un mythe [Every myth points back to an origin. Any questioning of origins necessarily opens onto myth].—Jean-Paul Valabrega, Phantasme, mythe, corps et sensAinsi l’itinéraire de la psychanalyse freudienne est-il celui d’une recherche qui... se fait attentive à ce qui du corps réside dans les mots, s’inscrit dans les traces, (...)
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  3. The unreasonable effectiveness of mathematics in the natural sciences.Eugene Wigner - 1960 - Communications in Pure and Applied Mathematics 13:1-14.
  4. Remarks on the mind-body question.Eugene P. Wigner - 1961 - In I. J. Good (ed.), The Scientist Speculates. Heineman.
  5. Experiencing and the creation of meaning: a philosophical and psychological approach to the subjective.Eugene T. Gendlin - 1962 - Evanston, Ill.: Northwestern University Press.
    In Experiencing and the Creation of Meaning, Eugene Gendlin examines the edge of awareness, where language emerges from nonlanguage.
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  6. Foundations of Environmental Ethics.Eugene C. Hargrove - unknown
    This book examines the social and philosophical attitudes in Western culture that relate to the environment including aesthetics, wildlife, and land use. Both the historical significance and a framework for further discussions of environmental ethics are discussed in the book.
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  7.  19
    Computational semantics: an introduction to artificial intelligence and natural language comprehension.Eugene Charniak & Yorick Wilks (eds.) - 1976 - New York: distributors for the U.S.A. and Canada, Elsevier/North Holland.
    Linguistics. Artificial intelligence. Related fields. Computation.
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  8.  17
    Passing Markers: A Theory of Contextual Influence in Language Comprehension.Eugene Charniak - 1983 - Cognitive Science 7 (3):171-190.
    Most Artificial Intelligence theories of language either assume a syntactic component which serves as “front end” for the rest of the system, or else reject all attempts at distinguishing modules within the comprehension system. In this paper we will present an alternative which, while keeping modularity, will account for several puzzles for typical “syntax first” theories. The major addition to this theory is a “marker passing” (or “spreading activation”) component, which operates in parallel to the normal syntactic component.
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  9.  4
    The case for information fiduciaries: The implementation of a data ethics checklist at Seattle Children’s Hospital.Elizabeth Montague, T. Eugene Day, Dwight Barry, Maria Brumm, Aaron McAdie, Andrew B. Cooper, Julia Wignall, Steve Erdman, Diahnna Núñez, Douglas Diekema & David Danks - 2021 - Journal of the American Medical Informatics Association 28 (3):650-652.
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  10.  8
    Religious Symbolism in Cinema: "Barbie".Oleksandr Pasichnik & Eugene Piletsky - 2023 - Bulletin of Taras Shevchenko National University of Kyiv Philosophy 2 (9):36-39.
    B a c k g r o u n d. Genre-wise the article is a form of publication of analytical conclusions resulting from researching religious symbolism within the movie. The material for interpretation was derived from mass media, in particular cinematography. The article describes religious symbolism within the movie "Barbie" (2023). It is made apparent that the wide array of religious symbols in modern cinema requires a new approach. M e t h o d s. Issues with defining religious symbolism (...)
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  11. Blind ethics: Closing one’s eyes polarizes moral judgments and discourages dishonest behavior.Eugene M. Caruso & Francesca Gino - 2011 - Cognition 118 (2):280-285.
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  12. Weak Anthropocentric Intrinsic Value.Eugene C. Hargrove - 1992 - The Monist 75 (2):183-207.
    Professional environmental ethics arose directly out of the interest in the environment created by Earth Day in 1970. At that time many environmentalists, primarily because they had read Aldo Leopold’s essay, “The Land Ethic,” were convinced that the foundations of environmental problems were philosophical. Moreover, these environmentalists were dissatisfied with the instrumental arguments based on human use and benefit—which they felt compelled to invoke in defense of nature—because they thought these arguments were part of the problem. Wanting to counter instrumental (...)
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  13.  3
    Archives of philosophy.Frederick James Eugene Woodbridge (ed.) - 1907 - New York: Columbia University Press.
    Excerpt from Archives of Philosophy Rhythm as a Distinguishing Characteristic of Prose Style: Assn: Lus. 50 cents. The Field of Distinct Vision: W. O. Bunions. 70 cents. The Influence of Bodily Position on Mental Activities: Ema E. Jonas. 50 cent. A Statistical Study of Literary Merit: Manama]: lyman Warns. 30 cents. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books (...)
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  14.  4
    Metaphysics [a lecture delivered at Columbia university in the series on science, philosophy and art, March 18, 1908].Frederick James Eugene Woodbridge - 1908 - New York,: Columbia university press.
    This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...)
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  15.  17
    Taste thresholds, detection models, and disparate results.Eugene Linker, Mary E. Moore & Eugene Galanter - 1964 - Journal of Experimental Psychology 67 (1):59.
  16.  30
    Is there a role for extraretinal factors in the maintenance of stability in a structured environment?Eugene Chekaluk - 1994 - Behavioral and Brain Sciences 17 (2):258-258.
    The calibration solution to the stability of the world despite eye movements depends, according to Bridgeman et al., upon a combination of three factors which presumably all need to operate to achieve the goal of stability. Although the authors admit (sect. 4.3, para. 5) that the relative contributions of retinal and extraretinal factors will depend on the particular viewing situation, Figure 5 (sect. 4.3) makes it clear in its representation that the role of perceptual factors is relatively minor compared to (...)
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  17.  49
    Minimally Intentional Suicide and “The Falling Man”.Eugene V. Torisky - 2015 - Journal of Value Inquiry 49 (1-2):69-79.
  18.  19
    Age and arousal in the rat.Eugene R. Delay & Walter Isaac - 1983 - Bulletin of the Psychonomic Society 21 (4):294-296.
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  19. Adam Smith and self-interest.Eugene Heath - 2013 - In Christopher J. Berry, Maria Pia Paganelli & Craig Smith (eds.), The Oxford Handbook of Adam Smith. Oxford: Oxford University Press. pp. 241.
    The concepts of self-interest and self-love feature prominently in both The Theory of Moral Sentiments and The Wealth of Nations. Various notions of self-preservation, self-interest, and self-love are distinguished, and it is shown how self-love functions less as a motive than as an orientation. Although self-love may corrupt moral perception, the impartial spectator serves as an antidote. Smith’s conception of self-interest in The Wealth of Nations is a broad one and not inconsistent with the moral psychology of The Theory of (...)
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  20.  64
    After life.Eugene Thacker - 2010 - Chicago: University of Chicago Press.
    Life and the living (on Aristotelian biohorror) -- Supernatural horror as the paradigm for life -- Aristotle's De anima and the problem of life -- The ontology of life -- The entelechy of the weird -- Superlative life -- Life with or without limits -- Life as time in Plotinus -- On the superlative -- Superlative life I: Pseudo-Dionysius -- Negative vs. affirmative theology -- Superlative negation -- Negation and preexistent life -- Excess, evil, and non-being -- Superlative life II: (...)
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  21.  39
    The Animal Rights/Environmental Ethics Debate: The Environmental Perspective.Eugene C. Hargrove (ed.) - 1992 - State University of New York Press.
    Paper edition (unseen), $14.95. Annotation copyrighted by Book News, Inc., Portland, OR.
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  22.  39
    Moral responsibility and persons.Eugene Schlossberger - 1992 - Philadelphia: Temple University Press.
    Schlossberger contends that we are to be judged morally on the basis of what we are, our "world-view," rather than what we do.In Moral Responsibility and ...
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  23. Mere exposure to money increases endorsement of free-market systems and social inequality.Eugene M. Caruso, Kathleen D. Vohs, Brittani Baxter & Adam Waytz - 2013 - Journal of Experimental Psychology: General 142 (2):301.
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  24. Accounting for organizational misconduct.Eugene Szwajkowski - 1992 - Journal of Business Ethics 11 (5-6):401-411.
    Organizational misconduct (white collar, corporate and occupational crime, unethical behavior, rule violations, etc.) is an increasingly important social concern. This paper proposes that a necessary step toward preventing and treating such misconduct is the understanding of the explanations, called accounts, given by the actor. We argue that the theorizing and findings in the literature on accounts can be organized into a 2×2 matrix framework. The first dimension centers on whether or not the actor admits that some net harm is done (...)
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  25.  83
    The commerce of sympathy: Adam Smith on the emergence of morals.Eugene Heath - 1995 - Journal of the History of Philosophy 33 (3):447-466.
  26.  69
    The ethical foundations of Marxism.Eugene Kamenka - 1962 - Boston,: Routledge and Kegan Paul.
    Preliminaries: Marx, Marxism and Ethics the relationship between Marxism and ethics is often alluded to and rarely explored. The disputes that surround it ...
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  27.  35
    Moral intensity as a predictor of social responsibility.Eugene D. Jaffe & Hanoch Pasternak - 2005 - Business Ethics, the Environment and Responsibility 15 (1):53–63.
  28.  61
    A New Model of Business.Eugene Schlossberger - 1994 - Business Ethics Quarterly 4 (4):459-474.
    The paper suggests replacing the shareholder/stakeholder distinction with a “Dual-Investor” model of business: stockowners provide the specific capital for business ventures, while society provides the “opportunity capital.” Thus society is an investor in every business venture. Dual-Investor theory provides a response (based purely on the ethics of investment) to Milton Friedman’s arguments that executives should maximize profit by any legal means, avoids recent criticisms by Kenneth Goodpaster and Thomas McMahon, and suggests that the dichotomy between private and public ownership overlooks (...)
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  29.  23
    The Politics of Nonviolent Action.Eugene Garver - 1974 - Political Theory 2 (4):465-467.
  30.  93
    Two Kinds of Reality.Eugene Wigner - 1964 - The Monist 48 (2):248-264.
    The present discussion arose from the desire to explain, to an audience of non-physicists, the epistemology to which one is forced if one pursues the quantum mechanical theory of observation to its ultimate consequences. However, the conclusions will not be derived from the aforementioned theory but obtained on the basis of a rather general analysis of what we mean by real. Quantum theory will form the background but not the basis for the analysis. The concept of the real to be (...)
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  31. Componential analysis of meaning: an introduction to semantic structures.Eugène Albert Nida - 1975 - The Hague: Mouton.
     
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  32. Disciplinary Power and Testimonial Narrative in Schindler's List.Eugene Arva - 2004 - Film and Philosophy 8:51-62.
    Steven Spielberg‘s filmed representation of the Holocaust dares its viewers to experience, as secondary witnesses, atrocities committed by the Nazis in Poland. The film is yet another form of testimonial narrative (audio-visual but lacking a full historical context, except for a few on-screen titles) which aligns the survivors, who have come to be known as the Schindler Jews, and their descendants, on the one hand, and Spielberg‘s cameraman (comparable to an internalized narrator), Spielberg the film director (an external, omniscient narrator), (...)
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  33. Life as Show Time.Eugene Arva - 2003 - Film and Philosophy 7:110-125.
    On September 11, 2001, many of us experienced life as what it is not: we lived an extreme instance of the spectacle, of the sublime outside the realm of ethics. Starting with a few compelling questions that the media representations of the attack on the New York World Trade Center inevitably raise, this paper explores a series of similarities, continuums, and extrapolations of the aesthetic in different types of discourse from Friedrich Schiller to Guy Debord. My assessment of the individual‘s (...)
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  34.  86
    Confronting Aristotle's Ethics: ancient and modern morality.Eugene Garver - 2006 - Chicago: University of Chicago Press.
    What is the good life? Posing this question today would likely elicit very different answers. Some might say that the good life means doing good—improving one’s community and the lives of others. Others might respond that it means doing well—cultivating one’s own abilities in a meaningful way. But for Aristotle these two distinct ideas—doing good and doing well—were one and the same and could be realized in a single life. In Confronting Aristotle’s Ethics, Eugene Garver examines how we can draw (...)
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  35.  54
    Physics and the explanation of life.Eugene P. Wigner - 1970 - Foundations of Physics 1 (1):35-45.
    It is proposed to consider present-day physics as dealing with a special situation, the situation in which the phenomena of life and consciousness play no role. It is pointed out that physical theory has often dealt, in the past, with similarly special situations. Planetary theory neglects all but gravitational forces, macroscopic physics neglects fluctuations due to the atomic structure of matter, nuclear physics disregards weak and gravitational interactions. In some of these cases, physicists were well aware of dealing with special (...)
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  36.  52
    An existentialist aesthetic: the theories of Sartre and Merleau-Ponty.Eugene Francis Kaelin - 1962 - Madison,: University of Wisconsin Press.
  37.  36
    The philosophy of Ludwig Feuerbach.Eugene Kamenka - 1970 - London,: Routledge & K. Paul..
  38. Bad Samaritans, Aftertastes, and the Problem of Evil.Eugene Schlossberger - 2015 - Philosophia 43 (1):197-204.
    The paper argues first that, by not rescuing innocents in certain ways , God violates a weak Bad Samaritan principle that few would deny. This ‘Bad Samaritan argument’ appears to block the traditional free will defense to the problem of evil, since respecting the principle does not violate or show lack of respect for free will. Second, the paper articulates a version of the traditional argument from evil, the ‘Aftertaste argument’, that appears to close some of the traditional loopholes in (...)
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  39.  4
    John Stuart Mill: a mind at large.Eugene R. August - 1975 - London: Vision Press.
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  40.  28
    Pure Form in Aristotle.Eugene E. Ryan - 1973 - Phronesis 18 (3):209-224.
  41.  13
    Recognition memory for faces following nine different judgments.Eugene Winograd - 1976 - Bulletin of the Psychonomic Society 8 (6):419-421.
  42.  14
    On representing the public interest.Eugene Bardach - 1981 - Ethics 91 (3):486-490.
  43.  66
    The sociology and theology of creationist objections to evolution: How blood marks the Bounds of the Christian body.Eugene F. Rogers - 2014 - Zygon 49 (3):540-553.
    The staying power of creationist objections to evolution needs explanation. It depends on the use of “blood” language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and (...)
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  44.  45
    Notes on the axiomatic of the desert.Eugene Thacker - 2014 - Angelaki 19 (2):85-91.
    This essay examines the role of mysticism in the work of François Laruelle. Focusing on Laruelle's book Mystique nonphilosophique à l'usage des contemporains, mysticism is discussed through the motif of the desert ? a motif found in Laruelle but also prevalent among a number of mystical authors, from the Desert Fathers to Meister Eckhart.
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  45.  70
    The Historical Foundations of American Environmental Attitudes.Eugene C. Hargrove - 1979 - Environmental Ethics 1 (3):209-240.
    John Passmore has claimed that American environmental attitudes are incompatible with Western traditions and Western civilization: they arose out of a Romantic transvaluation of values in the eighteenth and nineteenth centuries, and today are defensible only in terms of antiscientific nature mysticism and Oriental religions. I argue that these attitudes developed out of an intricate interplay between Western science and art over the last three centuries, and are, therefore, of Western, not Eastern, origin. Moreover, they are apart of scientific and (...)
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  46. Why we are responsible for our emotions.Eugene Schlossberger - 1986 - Mind 95 (377):37-56.
    It is often said that one cannot be held responsible for something one cannot help. Indeed, Ted Honderich, Paul Edwards, and C. A. Campbell have suggested that it is obtuse, barbaric, or a solecism to think otherwise 1. Thus, if (contra Sartre and others) one cannot help feeling one's emotions, one is not responsible for one's emotions. In this paper I will argue otherwise; one is responsible for one's emotions, even if one cannot help feeling them. 2 In particular, I (...)
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  47.  9
    The First Printed Arithmetic.David Eugene Smith - 1924 - Isis 6 (3):311-331.
  48.  58
    Observations of physician, patient and family perceptions of informed consent in Houston, texas.Eugene V. Boisaubin - 2004 - Journal of Medicine and Philosophy 29 (2):225 – 236.
    Informed consent is one of the most important ethical and legal principles in the United States, including Texas, and reflects a profound respect for individuals and their ability to make decisions in their own best interest. It is also a critical underpinning of medical practice, although how it is actually carried out has not been well studied. A survey was conducted in the private practices and a hospital in the Texas Medical Center in Houston, Texas to ascertain how physicians, patients (...)
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  49. Cosmic Pessimism.Eugene Thacker - 2012 - Continent 2 (2):66-75.
    continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...)
     
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  50.  36
    The intentional mind and the hot hand: Perceiving intentions makes streaks seem likely to continue.Eugene M. Caruso, Adam Waytz & Nicholas Epley - 2010 - Cognition 116 (1):149-153.
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