Results for 'How Does One Become Guy Debord'

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  1. The tribe Jean-Michel mension, translated by Donald Nicholson-Smith London: Verso, 2002 the consul Ralph Rumney, translated by Malcolm imrie.How Does One Become Guy Debord - 2005 - Historical Materialism 13 (1):183-193.
     
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  2.  24
    How Does One Become a Jewish Philosopher? Reflections on a Canonical Status.Michael Zank - 2007 - Journal for the Study of Religions and Ideologies 6 (18):168-180.
    Many recent journal articles and monographs by students of Jewish philosophy have been dedicated to the question of definition: what is Jewish philosophy, and how can it be distinguished from its others, such as Jewish thought, non-philosophical Judaism, and non-Jewish philosophy, philosophical theory of religion, etc. In this essay, I take a somewhat playful alternative approach by asking about philosophers rather than philosophies. The first parts compares the status of philosophers in different cultures. In comparison with the high regard for (...)
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  3. How does one become a Jewish philosopher? Reflections on a canonical status.Michael Zank - 2008 - In Moshe Idel, Sandu Frunză & Mihaela Frunză (eds.), Essays in honor of Moshe Idel. Cluj-Napoca: Provo Press.
     
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  4.  49
    Beyond Autonomy and Beneficence.Guy A. M. Widdershoven - 2002 - Ethical Perspectives 9 (2):96-102.
    Euthanasia and physician-assisted suicide are controversial issues in medical ethics and medical law. In the debate, several arguments against the moral acceptability and legal feasibility of active involvement of physicians in bringing about a patient’s death can be found.One argument refers back to the Ten Commandments: “Thou shall not kill”. Killing another human being is morally abject. According to the argument, this is certainly so for medical doctors, as can be seen in the Hippocratic Oath, which explicitly forbids abortion and (...)
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  5. Architecture and Deconstruction. The Case of Peter Eisenman and Bernard Tschumi.Cezary Wąs - 2015 - Dissertation, University of Wrocław
    Architecture and Deconstruction Case of Peter Eisenman and Bernard Tschumi -/- Introduction Towards deconstruction in architecture Intensive relations between philosophical deconstruction and architecture, which were present in the late 1980s and early 1990s, belong to the past and therefore may be described from a greater than before distance. Within these relations three basic variations can be distinguished: the first one, in which philosophy of deconstruction deals with architectural terms but does not interfere with real architecture, the second one, in (...)
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  6. On Debord's Square of Modernity.Eurico Carvalho - 2017 - Aufklärung 4 (2):121-139.
    In this paper, I will focus on the nature of the modernity from the perspective of a «logical» square. On the basis of its vectorial orientation, I will show the value of Guy Debord’s work, according to which, undeniably, there is a need to articulate two core issues of our time: «How does a multitude turn into a class?» (Benjamin’s question) and «How does the individual become a subject?» (Althusser’s question). It is precisely the nexus between (...)
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  7.  8
    Writers, Rascals and Rebels: Information Wars in the Res Gestae of Ammianus Marcellinus.Guy Williams - 2023 - Classical Quarterly 73 (2):898-915.
    This article examines how the historian deals with ‘information’ broadly conceived, especially its acquisition, retention and loss. Ammianus details a complex interplay between those who control information and those who must work with an information deficit. Just as this dialogue plays out within the text, however, so too does it with respect to the author's methodology, which dances between the poles of incomplete and complete information depending on circumstance. Ammianus thus becomes an author as hard to pin down as (...)
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  8.  30
    How Does Leopold Bloom Become Ulysses?John Turner - 2014 - Philosophy and Literature 38 (1):41-57.
    In his book on Nietzsche, Gilles Deleuze puts forth an idiosyncratic interpretation of the eternal return: “However far they go, however deep the becoming-reactive of forces, reactive forces will not return. The small, petty, reactive man will not return.”1 The idea of eternal return is particularly suited to James Joyce’s Ulysses. This is because Joyce’s book concerns the return of the hero Ulysses in the person of Leopold Bloom. One way that the hero wanders is by incarnating as the unlikely (...)
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  9.  23
    Where Does Pattee’s “How Does a Molecule Become a Message?” Belong in the History of Biosemiotics?Jon Umerez - 2009 - Biosemiotics 2 (3):269-290.
    Recalling the title of Yoxen’s classical paper on the influence of Schrödinger’s book, I analyze the role that the work of H. Pattee might have played, if any, in the development of Biosemiotics. I take his 1969 paper “How does a molecule become a message?” (Developmental Biology Supplement) as a first target due to several circumstances that make it especially salient. On the one hand, even if Pattee has obviously developed further his ideas on later papers, the significance (...)
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  10.  36
    The political imaginary of National AI Strategies.Guy Paltieli - 2022 - AI and Society 37 (4):1613-1624.
    In the past few years, several democratic governments have published their National AI Strategies (NASs). These documents outline how AI technology should be implemented in the public sector and explain the policies that will ensure the ethical use of personal data. In this article, I examine these documents as political texts and reconstruct the political imaginary that underlies them. I argue that these documents intervene in contemporary democratic politics by suggesting that AI can help democracies overcome some of the challenges (...)
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  11. The armchair and the trolley: an argument for experimental ethics.Guy Kahane - 2013 - Philosophical Studies 162 (2):421-445.
    Ethical theory often starts with our intuitions about particular cases and tries to uncover the principles that are implicit in them; work on the ‘trolley problem’ is a paradigmatic example of this approach. But ethicists are no longer the only ones chasing trolleys. In recent years, psychologists and neuroscientists have also turned to study our moral intuitions and what underlies them. The relation between these two inquiries, which investigate similar examples and intuitions, and sometimes produce parallel results, is puzzling. (...) it matter to ethics whether its armchair conclusions match the psychologists’ findings? I argue that reflection on this question exposes psychological presuppositions implicit in armchair ethical theorising. When these presuppositions are made explicit, it becomes clear that empirical evidence can (and should) play a positive role in ethical theorising. Unlike recent assaults on the armchair, the argument I develop is not driven by a naturalist agenda, or meant to cast doubt on the reliability of our moral intuitions; on the contrary, it is even compatible with non-naturalism, and takes the reliability of intuition as its premise. The argument is rather that if our moral intuitions are reliable, then psychological evidence should play a surprisingly significant role in the justification of moral principles. (shrink)
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  12.  78
    Faith in Kant.Guy Longworth - 2017 - In Paul Faulkner & Thomas W. Simpson (eds.), The Philosophy of Trust. Oxford: OUP.
    Cooperation threatens to become rationally problematic insofar as the following conditions hold: reliance has a worst outcome—we rely and the other proves unreliable; the interaction is one-off; and we are ignorant of the other’s particular motivations but recognize a general motivation to be unreliable. The problem is that the satisfaction of these conditions is commonplace. Thus cooperation should be much less common than it in fact is. So what explains it? This chapter considers and rejects various game-theoretical solutions before (...)
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  13. An Inductive Risk Account of the Ethics of Belief.Guy Axtell - 2019 - Philosophy. The Journal of the Higher School of Economic 3 (3):146-171.
    From what norms does the ethics of belief derive its oughts, its attributions of virtues and vices, responsibilities and irresponsibilities, its permissioning and censuring? Since my inductive risk account is inspired by pragmatism, and this method understands epistemology as the theory of inquiry, the paper will try to explain what the aims and tasks are for an ethics of belief, or project of guidance, which best fits with this understanding of epistemology. More specifically, this chapter approaches the ethics of (...)
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  14.  7
    Rhétorique, politique et parole croyante.Guy Jobin - 2011 - Laval Théologique et Philosophique 67 (3):477-499.
    What is the status of faith-based discourse (and by extension, of the discourse of conviction) in societies characterized by a plurality of moral and religious options? How do the various factions found within a pluralized public setting receive faith-based discourse? Moreover, how does a faith-based speaker square the self-affirmative move towards the other with his or her own particular beliefs? These concerns raise the questions of “what one should do” and “how one should speak” in order to maintain a (...)
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  15. Photographs and the Ontology of the Real.Guy Rohrbaugh - 1999 - Dissertation, University of California, Los Angeles
    This essay begins with a puzzle in metaphysics, the unity dilemma . The enduring debate between monists and pluralists can be understood in terms of a single problem, the supposed impossibility of including the bulk of our naive ontology in a single, all-embracing ontological category. Either one insists, as the monist does, on a unified ontology at the cost of surrendering much of our naive ontology to reduction or non-existence, or one accommodates the bulk of our naive ontology by (...)
     
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  16.  22
    Oscar Wilde and Poststructuralism.Guy Willoughby - 1989 - Philosophy and Literature 13 (2):316-324.
    In lieu of an abstract, here is a brief excerpt of the content:OSCAR WILDE AND POSTSTRUCTURALISM by Guy Willoughby Towards the beginning ofthe hugely entertaining and provocative manifesto called "The Critic as Artist" (1890),1 Oscar Wilde causes the well-named discipulus Ernest to inquire of the suave magister, Gilbert: "But what are the two supreme and highest arts?" The prompt answer takes us to the heart ofWilde's aesthetic priorities: "Life and Literature," says Gilbert: "Life and the perfect expression of life" (p. (...)
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  17.  6
    "Conference Committees" in het Congres van de Verenigde Staten van Amerika.Guy Tillekaerts - 1980 - Res Publica 22 (4):603-618.
    The conference committee is one of the most important joint committees in het American Congress, appointed to reconcile differences between bills adopted in the two houses of Congress in different forms.Each house is authorized to call for a conference. Usually, only the most important bills are submitted to a conference committee, and minor bills wilt be adopted by concessions of one of the houses.Each house commits his conferees, and can give them instructions on how to vote. These instructions however are (...)
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  18. Problems of Religious Luck, chapter 1: Kinds of Religious Luck: A Working Taxonomy.Guy Axtell - manuscript
    Although there has been little written to date that speaks directly to problems of religious luck, described in other terms these problems have a long history. Contemporary contributors to the literature have referred to “soteriological luck” (Anderson 2011) “salvific luck” (Davidson 1999) and “religious luck” (Zagzebski 1994). Using “religious” as the unifying term, Part I of this monograph begins with the need a more comprehensive taxonomy. Serious philosophic interest in moral and epistemic luck took hold only after comprehensive taxonomies for (...)
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  19.  72
    Moral Luck and Liability Lotteries.Guy Sela - 2010 - Res Publica 16 (3):317-331.
    Adversaries of Moral Luck (AMLs) are at pains to explain why wrongdoers are liable to bear burdens (punishment, compensation etc.) which are related to the harm they cause, because the consequences of what we do are a matter of luck. One attempt to solve this problem suggests that wrongdoers who cause more harm are liable to bear a greater burden not because they are more blameworthy but rather because they get the short straw in a liability lottery (represented by the (...)
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  20.  38
    Friendship and Aristotle's Defense of Psychological Eudaimonism.Guy Schuh - 2020 - Review of Metaphysics 73 (3): 681–714.
    Aristotle holds that the ultimate goal of our action is our own happiness (“psychological eudaimonism”). Though this position is controversial, it’s widely thought that he never attempts to defend it. I argue, to the contrary, that he does. I begin by pointing out that in Nicomachean Ethics 9.8 Aristotle raises an endoxic challenge to psychological eudaimonism—namely, that virtuous people act selflessly, especially in relation to their friends—and that he responds to this challenge by declaring that the (observable) “facts” disagree (...)
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  21.  48
    Film, Freud, and Paranoia: Dali and the Representation of Male Desire in An Andalusian Dog.Ignacio Javier Lopez - 2001 - Diacritics 31 (2):35-48.
    In lieu of an abstract, here is a brief excerpt of the content:Diacritics 31.2 (2001) 35-48 [Access article in PDF] Film, Freud, and ParanoiaDalí and the Representation of Male Desire in An Andalusian Dog Ignacio Javier López An Andalusian Dog, one of the most universally acclaimed films in cinema history, is frequently mentioned by critics as a privileged point of reference for the Surrealist rebellion. The film remains enigmatic to this day. Criticism has concentrated on the validity and effectiveness of (...)
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  22.  13
    Review Essay: Aquinas, Modern Theology, and the Trinity.O. S. B. Guy Mansini - 2023 - Nova et Vetera 21 (4):1415-1420.
    In lieu of an abstract, here is a brief excerpt of the content:Review Essay:Aquinas, Modern Theology, and the TrinityGuy Mansini O.S.B.As one would expect from his Incarnate Lord, Thomas Joseph White's Trinity is no exercise in historical theology, although of course it calls on history, but aims to give us St. Thomas's theology as an enduring and so contemporary theology that both respects the creedal commitments of the Catholic Church and offers a more satisfying understanding of the Trinity than anything (...)
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  23.  20
    Addressing harm in moral case deliberation: the views and experiences of facilitators.Benita Spronk, Guy Widdershoven & Hans Alma - 2020 - BMC Medical Ethics 21 (1):1-11.
    In healthcare practice, care providers are confronted with decisions they have to make, directly affecting patients and inevitably harmful. These decisions are tragic by nature. This study investigates the role of Moral Case Deliberation in dealing with tragic situations. In MCD, caregivers reflect on real-life dilemmas, involving a choice between two ethical claims, both resulting in moral damage and harm. One element of the reflection process is making explicit the harm involved in the choice. How harmful are our decisions? We (...)
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  24.  20
    How does a key fit a flexible lock? Structure and dynamics in receptor function.Richard R. Neubig & William J. Thomsen - 1989 - Bioessays 11 (5):136-141.
    The preceding five years have brought remarkable advances in our understanding of the primary structure of drug receptors. The roles of certain amino acid residues in binding drugs and effecting receptor function have been proposed. As even more detailed structures become available, the goal of rational design of drug molecules based on predicted fits between the drug and its receptor will be near at hand. Although none of the classical receptors has yet yielded to X‐ray crystallographic analysis, the methods (...)
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  25.  13
    … Etiam Per Praeposteros Homines …_: A note on Augustine, _Confessiones 9.18.Guy Guldentops - 2019 - Classical Quarterly 69 (1):417-421.
    In Book 9 of his Confessions, Augustine recounts that his mother Monica told him how ‘a weakness for wine gradually got grip upon her’ as a little girl. After some time, so the story goes, God healed her from her bad habit. In this context, Augustine observes: ‘When father and mother and nurses are not there, you are present. You have created us, you call us, you use human authorities set over us to do something for the health of our (...)
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  26.  27
    Just One of the Guys?: How Transmen Make Gender Visible at Work.Kristen Schilt - 2006 - Gender and Society 20 (4):465-490.
    This article examines the reproduction of gendered workplace inequalities through in-depth interviews with female-to-male transsexuals. Many FTMs enter the workforce as women and then transition to become men, an experience that can provide them with an “outsider-within” perspective on the “patriarchal dividend”—the advantages men in general gain from the subordination of women. Many of the respondents in this article find themselves, as men, receiving more authority, reward, and respect in the workplace than they received as women, even when they (...)
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  27.  57
    Christmas Mythologies: Sacred and Secular.Guy Bennett-Hunter - 2010 - In Scott C. Lowe (ed.), Christmas: Philosophy For Everyone. Wiley-Blackwell.
    On the 24th and 25th of December every year two very different stories are told: one in people’s homes, by the fireplace or Christmas tree, to pyjamaed but excited and sleepless children; the other to people of all ages in the more imposing setting of candlelit churches and cathedrals. I want to ask, in this essay: Does the telling of these two stories have anything in common? What can we learn by comparing them? The first one, the one I (...)
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  28.  23
    Constitutional and Human Rights Disturbances: Australia’s Privative Clauses Created Both in an Immigration Context. [REVIEW]Barbara Ann Hocking & Scott Guy - 2010 - Human Rights Review 11 (3):401-431.
    With the arrival of another wave of “boat people” to Australian waters in late 2009, issues of human rights of asylum seekers and refugees once again became a major feature of the political landscape. Claims of “queue jumping” were made, particularly by some sections of the media, and they may seem populist, but they are also ironic, given the protracted efforts on the part of the federal government to stymie any orderly appeals process, largely through resort to “privative clauses”. Such (...)
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  29.  16
    Facing a Disruptive Face: Embodiment in the Everyday Experiences of “Disfigured” Individuals.Gili Yaron, Agnes Meershoek, Guy Widdershoven, Michiel van den Brekel & Jenny Slatman - 2017 - Human Studies 40 (2):285-307.
    In recent years, facial difference is increasingly on the public and academic agenda. This is evidenced by the growing public presence of individuals with an atypical face, and the simultaneous emergence of research investigating the issues associated with facial variance. The scholarship on facial difference approaches this topic either through a medical and rehabilitation perspective, or a psycho-social one. However, having a different face also encompasses an embodied dimension. In this paper, we explore this embodied dimension by interpreting the stories (...)
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  30. Emotions and Clinical Ethics Support. A Moral Inquiry into Emotions in Moral Case Deliberation.Bert Molewijk, Dick Kleinlugtenbelt, Scott M. Pugh & Guy Widdershoven - 2011 - HEC Forum 23 (4):257-268.
    Emotions play an important part in moral life. Within clinical ethics support (CES), one should take into account the crucial role of emotions in moral cases in clinical practice. In this paper, we present an Aristotelian approach to emotions. We argue that CES can help participants deal with emotions by fostering a joint process of investigation of the role of emotions in a case. This investigation goes beyond empathy with and moral judgment of the emotions of the case presenter. In (...)
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  31.  62
    Of Body and Brush: Grand Sacrifice as Text/Performance in Eighteenth-Century China (review). [REVIEW]R. Kent Guy - 2000 - Philosophy East and West 50 (4):623-625.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Of Body and Brush: The Grand Sacrifice as Text/Performance in Eighteenth Century ChinaR. Kent GuyOf Body and Brush: The Grand Sacrifice as Text/Performance in Eighteenth Century China. By Angela Zito. Chicago: University of Chicago Press, 1997. Pp. xix + 311. Hardcover $45.00. Paper $17.95.It may be best to think of the argument of Angela Zito's enormously stimulating book Of Body and Brush: The Grand Sacrifice as Text/Performance in (...)
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  32.  66
    Initiating 'The Methodology of Jacques Rancière': How Does it All Start?Duncan P. Mercieca - 2012 - Studies in Philosophy and Education 31 (4):407-417.
    Educationalists are currently engaging with Jacques Rancière’s thought on emancipation and equality. The focus of this paper is on what initiates the process that starts emancipation. With reference to teachers the question is: how do teachers become emancipated? This paper discusses how the teacher’s life is made ‘sensible’ and how sense is distributed in her life. Two stories are taken from Rancière’s own work, that of Ingrid Bergman and Joseph Jacotot, that give us an indication of the initiation process (...)
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  33.  58
    Exemplary Teacher Induction: An international review.Edward R. Howe - 2006 - Educational Philosophy and Theory 38 (3):287-297.
    How does one become an effective teacher? What can be done to stem high attrition rates among beginning teachers? While many teachers are left to ‘sink or swim’ in their first year—learning by trial and error, there remain a number of outstanding examples of collaboration and collegiality in teacher induction programs. Analysis of the most exemplary teacher induction programs from Australia, Britain, Canada, France, Germany, Japan, New Zealand and the United States revealed common attributes and exceptional features. The (...)
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  34.  11
    Exemplary Teacher Induction: An international review.Edward R. Howe - 2006 - Educational Philosophy and Theory 38 (3):287-297.
    How does one become an effective teacher? What can be done to stem high attrition rates among beginning teachers? While many teachers are left to ‘sink or swim’ in their first year—learning by trial and error, there remain a number of outstanding examples of collaboration and collegiality in teacher induction programs. Analysis of the most exemplary teacher induction programs from Australia, Britain, Canada, France, Germany, Japan, New Zealand and the United States revealed common attributes and exceptional features. The (...)
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  35.  72
    Dialogue for Air, Air for Dialogue: Towards Shared Responsibilities in COPD Practice.Merel A. Visse, Truus Teunissen, Albert Peters, Guy A. M. Widdershoven & Tineke A. Abma - 2010 - Health Care Analysis 18 (4):358-373.
    For the past several years patients have been expected to play a key role in their recovery. Self management and disease management have reached a hype status. Considering these recent trends what does this mean for the division of responsibilities between doctors and patients? What kind of role should healthcare providers play? With findings based on a qualitative research project of an innovative practice for people with Chronic Obstructive Pulmonary Disease (COPD) we reflect on these questions. In-depth interviews conducted (...)
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  36. Becoming Who You Are: Nietzsche on Self-Creation.Paul Franco - 2018 - Journal of Nietzsche Studies 49 (1):52-77.
    In GS, Nietzsche utters for the first time the paradoxical formula that sums up a good deal of his ethical thought: "What does your conscience say?—'You should become who you are'".1 The paradox, of course, lies in the odd juxtaposition of becoming and being: how can one become what one already is? Nietzsche repeats the formula toward the end of the original edition of GS, connecting it explicitly to the idea of self-creation: "We, however, want to (...) who we are—human beings who are new, unique, incomparable, who give themselves laws, who create themselves!". What exactly such self-creation involves for Nietzsche, how it relates to "who we are," and whether it ultimately coheres as a... (shrink)
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  37. A Debordian analysis of Facebook.Antonio Marturano & Sergio Bellucci - 2009 - Acm Sigcas Computers and Society 39 (3):59-68.
    Facebook, the second largest social network on the Web with around 60 million members, is one of the fastest-growing and best-known sites on the Internet today. With the U.S. now accounting for only about a third of all Facebook users, we are starting to see a gradual shift away from its original demographic of college-age users. Very surprisingly, indeed, in the past months Facebook has been literally invaded by Italians, Which is the reason for this huge success of Facebook? One (...)
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  38.  21
    How does one conceive time? Measurement by means of Time Metaphors Questionnaire.Czeslaw Nosal & Malgorzata Sobol-Kwapinska - 2009 - Polish Psychological Bulletin 40 (3):121-129.
    How does one conceive time? Measurement by means of Time Metaphors Questionnaire Attitude towards time are usually expressed by means of metaphors. This paper presents phases of construction and validation of the Time Metaphors Questionnaire. This is a method for testing conceiving of time. An exploratory factor analyses yielded seven factor scales: Friendly Time, Hostile Time, Rapid Passage of Time, Significance of the Moment, Subtle Time, Wild Time and Empty Time. Results of correlations between scales of the Time Metaphors (...)
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  39.  38
    How does one apply statistical analysis to our understanding of the development of human relationships.Oscar Kempthorne - 1990 - Behavioral and Brain Sciences 13 (1):138-139.
  40.  51
    How Does One Know What Shame Is? Epistemology, Emotions, and Forms of Life in Juxtaposition.Ullaliina Lehtinen - 1998 - Hypatia 13 (1):56 - 77.
    Do women conceptualize-understand, know about, and react to-shame differently from the way men do? Does the experience and knowledge of shame have a gender-specificity, and along what lines could it be analyzed? By introducing a distinction between life or enduring experiences, "Erfahrung," and episodic or occurrent experiences, "Erlebnis," and by juxtaposing this distinction with the Rylean notion that knowledge is dispositional this paper argues for the plausibility of a gender-specificity.
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  41.  27
    How Does One “Open” Science? Questions of Value in Biological Research.Sabina Leonelli & Nadine Levin - 2017 - Science, Technology, and Human Values 42 (2):280-305.
    Open Science policies encourage researchers to disclose a wide range of outputs from their work, thus codifying openness as a specific set of research practices and guidelines that can be interpreted and applied consistently across disciplines and geographical settings. In this paper, we argue that this “one-size-fits-all” view of openness sidesteps key questions about the forms, implications, and goals of openness for research practice. We propose instead to interpret openness as a dynamic and highly situated mode of valuing the research (...)
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  42.  9
    Politics of the one: concepts of the one and the many in contemporary thought.Artemiĭ Magun (ed.) - 2013 - New York, NY: Continuum.
    Machine generated contents note: -- Introduction to the OneThe Concept of One: From Philosophy to Politics -Artemy Magun Part I. Metaphysics of the One and the Multiple1. More than One -Jean Luc Nancy 2. Condivision, or Towards a Non- communitarian Concatenation of Singularities -Gerald Raunig 3. Unity and Solitude -Artemy Magun 4. The Fragility of the One -Maria Calvacante 5. The One: Construction or Event? For a Politics of Becoming -Boyan Mancher Part II. 20th-Century Thinkers of Unity and Multiplicity 6. (...)
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  43.  44
    Making Philosophically Relevant Ideas.Ulrich De Balbian - 20 17 - Oxford: Create Space.
    How does anything become philosophy? How does anything become philosophically relevant? What is it that makes something, any thing, philosophically relevant? What are the ingredients or components of something philosophical? What must such a thing contain so as to be philosophically relevant? How can one make anything of relevance to the discourse of philosophy? What is it that makes anything and/or thought or idea of and about anything philosophical. and of philosophical relevance? What is the nature, (...)
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  44.  3
    How to be a Good Sentimentalist.Sveinung Sundfør Sivertsen - 2019 - Dissertation, The University of Bergen
    How can one be a good person? That, in essence, is the question I ask in this dissertation. More specifically, I ask how we, in general, can best go about the complex and never-ending task of trying to figure out what we should do and then do it. I answer that question in four articles, each dealing with an aspect of the model of morality presented by Adam Smith in The Theory of Moral Sentiments. The title of the dissertation, ‘How (...)
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  45.  20
    Philosophical Practice.Lou Marinoff - 2002
    This book provides a look at philosophical practice from the viewpoint of the practitioner or prospective practitioner. It answers the questions: What is philosophical practice? What are its aims and methods? How does philosophical counseling differ from psychological counseling and other forms of psychotherapy. How are philosophical practitioners educated and trained? How do philosophical practitioners relate to other professions? What are the politics of philosophical practice? How does one become a practitioner? What is APPA Certification? What are (...)
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  46. Justice and Imperialism: On the Very Idea of a Universal Standard.Duncan Ivison - 2010 - In Shaunnagh Dorsett & Ian Hunter (eds.), Law and Politics in British Colonial Thought: Transpositions of Empire. Palgrave MacMillan. pp. 31-48.
    How does empire become transposed onto justice? There are two kinds of question here, one historical the other conceptual, though they are often entwined. First, we may ask whether there are particular arguments about justice that were subsequently used in the justification of empire or colonialism. Or, we may seek to trace the conceptual structure of argu- ments justifying imperialism to their roots in particular philosophical views, debunking their supposed universalism.3 Second, we may ask about the very nature (...)
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  47. Becoming a subject: reflections in philosophy and psychoanalysis.Marcia Cavell - 2006 - New York: Oxford University Press.
    Marcia Cavell draws on philosophy, psychoanalysis, and the sciences of the mind in a fascinating and original investigation of human subjectivity. A "subject" is a creature, we may say, who recognizes herself as an "I," taking in the world from a subjective perspective; an agent, doing things for reasons, sometimes self-reflective, and able to assume responsibility for herself and some of her actions. If this is an ideal, how does a person become a subject, and what might stand (...)
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  48.  38
    Extremism: A Philosophical Analysis.Quassim Cassam - 2021 - Routledge.
    Extremism is one of the most charged and controversial issues of the 21st Century. Despite myriad programs of deradicalization and prevention around the world, it remains an intractable and poorly understood problem. Yet it can also be regarded as a positive force - according to Martin Luther King Jnr., "the question is not whether we will be extremists, but what kind of extremists we will be." In this much-needed and lucid book, Quassim Cassam identifies three types of extremism--ideological; methods; and (...)
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    Just how does ecphory work?Guy Tiberghien - 1984 - Behavioral and Brain Sciences 7 (2):255.
  50.  8
    How does one Cosmotheoretically Respond to the Heat Death of the Universe?Joel White - 2023 - Open Philosophy 6 (1):687-705.
    This article asks what an adequate philosophical response to the certainty of heat death would be: the moment in the timeline of the universe when all possible energy transformations have been actualized and life, thought, and action cease to be possible. Through a reading of Hans Jonas’s existential work on Gnosticism, the article begins by defining what is meant by the notions cosmotheoretical and cosmoethical as well as offering a description of what Jonas calls “cosmic nihilism.” After this, the article (...)
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