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  1. Khosrow Bagheri Noaparast & Mohammad Zoheir Bagheri Noaparast (2012). Action-Oriented Research in Education: A Comparative Study on A Western and An Islamic View. AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 29 (2):43-63.
    Comparative studies among cultures, particularly Western and Eastern ones, are vital and necessary. In this essay, we are presenting a comparison between Western and Islamic views. The focus of this study is on action-oriented educational research based on Charles Clark’s view as a more recent action-oriented view on educational research. The comparison between Clark’s view and the one we suggest that is inspired by the Islamic view of human action and shows that there are considerable commonalities between the two views (...)
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  2. David Benatar (2014). Taking Humour (Ethics) Seriously, But Not Too Seriously. Journal of Practical Ethics 2 (1):24-43.
    Humour is worthy of serious ethical consideration. However, it is often taken far too seriously. In this paper, it is argued that while humour is sometimes unethical, it is wrong much less often than many people think. Non-contextual criticisms, which claim that certain kinds of humour are always wrong, are rejected. Contextual criticisms, which take issue with particular instances of humour rather than types of humour, are more promising. However, it is common to overstate the number of contexts in which (...)
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  3. Kris Borer (2012). Podcast: “Norms and the NAP”. Libertarian Papers 4 (1):57-66.
    There are many factors that may affect the analysis of ethical problems: the physical acts that occur, the relevant history, verbal communication, contracts, etc. One factor that can be difficult to incorporate is the role that socials norms play. This is because norms can vary widely between societies, and even within societies individuals are not usually consciously aware of the norms that they act upon. This paper examines how norms can effect ethical problems and gives one approach for investigating their (...)
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  4. Martin Brigham & Lucas D. Introna (2007). Invoking Politics and Ethics in the Design of Information Technology: Undesigning the Design. [REVIEW] Ethics and Information Technology 9 (1):1-10.
    It is a truism that the design and deployment of information and communication technologies is vital to everyday life, the conduct of work and to social order. But how are individual, organisational and societal choices made? What might it mean to invoke a politics and an ethics of information technology design and use? This editorial paper situates these questions within the trajectory of preoccupations and approaches to the design and deployment of information technology since computerisation began in the 1940s. Focusing (...)
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  5. Christophe Bruchansky (2011). The Semiotics of Video Games. Slideshare.
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  6. Serge Cantin & Marjolaine Deschênes (eds.) (2009). Nos vérités sont-elles pertinentes? L’œuvre de Fernand Dumont en perspective. Presses de l'Université Laval.
  7. Annamaria Carusi (2011). Trust in the Virtual/Physical Interworld. In Charles Ess & May Thorseth (eds.), Trust in Virtual Worlds: Contemporary Perspectives. Peter Lang
    The borders between the physical and the virtual are ever-more porous in the daily lives of those of us who live in Internet enabled societies. An increasing number of our daily interactions and transactions take place on the Internet. Social, economic, educational, medical, scientific and other activities are all permeated by the digital in one or other kind of virtual environment. Hand in hand with the ever-increasing reach of the Internet, the digital and the virtual, go concerns about trust. In (...)
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  8. Francesco Chiesa & Enzo Rossi (forthcoming). Contested Identities and Spatial Marginalization: The Case of Roma and Gypsy-Travelers in Wales. In Stefano Moroni & David Weberman (eds.), Space and Pluralism.
    In this paper we analyse the connection between the contested ethno-cultural labelling of Gipsy-Travellers in Wales and their position of social marginalisation, with special reference to spatial issues, such as the provision of campsites and public housing. Our main aim is to show how the formal and informal (mis)labelling of minority groups leads to a number of morally and politically questionable outcomes in their treatment on the part of political authorities. Our approach combines a close reading of official policy documents, (...)
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  9. Jacinto Choza (1990). La Realización Del Hombre En la Cultura.
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  10. Ed D'Angelo (2012). Anarchism and the Beats. In Sharin Elkholy (ed.), The Philosophy of the Beats. The University Press of Kentucky 227-242.
    The paper charts both the interpersonal connections between historical anarchist figures and the beat poets as well as the philosophical similarities between them. Almost all the beat poets were anarchists, though their politics was secondary to their attempts to transform consciousness. Among the anarchists, the romantic socialist Gustav Landauer, who was especially popular in post-war American anarchist circles, came closest to the political perspective of the beat poets. Like the beats, Landauer was a poet, a pacifist, an anarchist, a communitarian, (...)
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  11. Ed D'Angelo (2006). Barbarians at the Gates of the Public Library: How Postmodern Consumer Capitalism Threatens Democracy, Civil Education and the Public Good. Library Juice Press.
    Barbarians at the Gates of the Public Library is a philosophical and historical analysis of how the rise of consumerism has led to the decline of the original mission of public libraries to sustain and promote democracy through civic education. Through a reading of historical figures such as Plato, Helvetius, Rousseau, and John Stuart Mill, the book shows how democracy and even capitalism were originally believed to depend upon the moral and political education that public libraries (and other institutions of (...)
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  12. Ed D'Angelo (1994). The Moral Culture of Drug Prohibition. The Humanist 54 (5):1-7.
    The War on Drugs has been waged primarily for cultural reasons, i.e., to enforce the Protestant Work Ethic. It does not serve a rational utilitarian function.
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  13. Heda Festini (2008). Some Types of Philosophical and Cultural Anthropology. Synthesis Philosophica 23 (1):17-24.
    The aim is to offer a fundamental outline of a human being, which could be the backbone of the conception of open culture. By analyzing the focal points of philosophical and cultural anthropology: A) philosophical anthropology : a) passivist conception, b) activist conception; B) cultural anthropology : a) closed culture, b) open culture; we must ensure the conception of an open vs. the closed culture. In multicultural associations, it would seem that the latter often hinders progress, so it is necessary (...)
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  14. Peter M. Gardner (2000). Which Culture Traits Are Primitive? Journal of Consciousness Studies 7 (1-2):1-2.
    Since early in this century, a number of cultural anthropologists and archaeologists have been theorizing that some of the very culture traits Boehm regards as ‘primitive’ are, in fact, partial products of the difficult circumstances of the last few thousand years. For instance, the mobility and egalitarianism of some foragers may have been amplified by their culture contact experiences. Boehm must consider these theories if he hopes to identify foragers whose cultures may be representative of the past.
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  15. Dustin Garlitz (forthcoming). Cassirer, Ernst. In Marco Sgarbi (ed.), Encyclopedia of Renaissance Philosophy. Springer
  16. Dustin Garlitz (2015). Cultural Studies. In Janet M. Bennett (ed.), The Sage Encyclopedia of Intercultural Competence. Sage
  17. Dustin Garlitz (2014). Relativism, Cultural. In William Forde Thompson (ed.), Music in the Social and Behavioral Sciences: An Encyclopedia. Sage
  18. Dustin Garlitz (2014). Oral Tradition. In William Forde Thompson (ed.), Music in the Social and Behavioral Sciences: An Encyclopedia. Sage
  19. Shulman George (1996). American Political Culture, Prophetic Narration, and Toni Morrison" S Beloved. Political Theory 24 (2).
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  20. Lewicki Grzegorz (2009). Sinusoida kultury. Ortega y Gasset - filozofia historii / The Sinusoid of Culture. Ortega y Gasset - The Philosophy of History. Kwartalnik Filozoficzny 37 (2):29-51.
    The essay broadens the understanding of Ortega's thought by elaborating his historiosophy, which is crucial to fully comprehend his popular work, 'The Revolt of the Masses'. The author argues that Ortega's famous sociological framework (based on the interplay between the elites and the masses) is very often trivialized due to the lack of knowledge about his anthropological assumptions, upon which the model of the evolution of culture is constructed. Utilizing the already existing literature (inter alia a synthetic work by K. (...)
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  21. Sally Haslanger (2014). Studying While Black: Trust, Opportunity and Disrespect. du Bois Review 11 (1):109-136.
    How should we explore the relationship between race and educational opportunity? One approach to the Black-White achievement gap explores how race and class cause disparities in access and opportunity. In this paper, I consider how education contributes to the creation of race. Considering examples of classroom micropolitics, I argue that breakdowns of trust and trustworthiness between teachers and students can cause substantial disadvantages and, in the contemporary United States, this happens along racial lines. Some of the disadvantages are academic: high (...)
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  22. Lisa Heldke (2015). Exotic Appetites: Ruminations of a Food Adventurer. Routledge.
    First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.
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  23. Alberto Hidalgo Tuñón (2002). Límites diltheyanos de la filosofía de la cultura de Ortega y Gasset / The Dilthean Limits of Ortega y Gasset's Philosophy of Culture. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 32:31-46.
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  24. Adam Hodges & Chad Nilep (eds.) (2007). Discourse, War and Terrorism. John Benjamins.
    Discourse since September 11, 2001 has constrained and shaped public discussion and debate surrounding terrorism worldwide. Social actors in the Americas, Europe, Asia, the Middle East and elsewhere employ the language of the "war on terror" to explain, react to, justify and understand a broad range of political, economic, and social phenomena. Discourse, War and Terrorism explores the discursive production of identities, the shaping of ideologies, and the formation of collective understandings in response to 9/11 in the United States and (...)
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  25. Kiraly V. Istvan (1992). LE COMPLOT- Serment et secret. Politica Hermetica 6.
  26. Giorgi Kankava (2013). The Continuous Model of Culture: Modernity Decline—a Eurocentric Bias? An Attempt to Introduce an Absolute Value Into a Model of Culture. Human Studies 36 (3):411-433.
    This paper means to demonstrate the theoretical-and- methodological potential of a particular pattern of thought about culture. Employing an end-means and absolute value plus concept of reality approach, the continuous model of culture aims to embrace from one holistic standpoint various concepts and debates of the modern human, social, and political sciences. The paper revisits the debates of fact versus value, nature versus culture, culture versus structure, agency versus structure, and economics versus politics and offers the concepts of the rule (...)
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  27. Messay Kebede (ed.) (1999). Survival and Modernization: Ethiopia's Enigmatic Present. Red Sea Press.
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  28. Gavin Keeney (2015). Knowledge, Spirit, Law: Book I, Radical Scholarship. Punctum.
    Knowledge, Spirit, Law: Book I, Radical Scholarship, published in modified open-access form by Punctum Books, Brooklyn, New York, in association with the Center for Transformative Media, Parsons/The New School, New York, New York, launches a three-volume “anthology” series that will survey forms of contemporary scholarship and issues related to Intellectual Property Rights in the age of Cognitive Capital. The primary focus of the critical project is the Moral Rights of Authors, foremost as scholarship and artistic production confronts the post-digital age, (...)
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  29. Monika Kirloskar-Steinbach (2015). Wie lassen sich liberale Ideale auch auf Immigrierte ausweiten? Eine erste Skizze. Zeitschrift für Philosophische Forschung 69 (3):326-346.
    Im vorliegenden Aufsatz geht es um neue, bisher nicht dagewesene Auslegungen liberaler Ideale. Zum einen soll untersucht werden, ob neue Interpretationen liberaler Ideale erfasst werden können, wenn man den kollektiven Blick von spezifischen, historisch situierten, politischen Gemeinschaften einnimmt. Zum anderen soll der Frage nachgegangen werden, ob staatliche Maßnahmen zur Behebung struktureller Ungleichheit womöglich bewirken können, dass liberale Ideale auf neue Weise ausgelegt werden. Der Klarheit halber bilden Immigrierte, die sich bereits innerhalb liberaler Gemeinwesen befinden und sich dort legal aufhalten, den (...)
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  30. Monika Kirloskar-Steinbach, Geeta Ramana & James Maffie (2014). Introducing Confluence. Confluence: Online Journal of World Philosophies 1 (1):7-63.
    In the following thematic introduction, we seek to situate Confluence within the field of comparative philosophy and substantiate why we deem a new publication necessary. For this purpose, we reconstruct the salient stages in the development of comparative philosophy in Part I, and then proceed to expound the rationale underlying Confluence in Part II. Our reconstruction of these stages pursues an exploratory rather than a documentary approach.
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  31. Maria Kronfeldner (2008). Trigger Me: Evolutionspsychologie, Genzentrismus Und Die Idee der Kultur. Nach Feierabend 4:31-46.
    Die Evolutionspsychologie hat vor ungefähr 20 Jahren die Nachfolge der Soziobiologie angetreten und zieht seitdem gegen die angebliche Rückständigkeit der Sozialwissenschaften zu Felde. Der Gegenstand dieses Textes ist die Rückständigkeit der Evolutionspsychologie - Rückständigkeit in Bezug auf die Art und Weise, wie das Phänomen Kultur zugerichtet wird, um es dann, jenseits der Lippenbekenntnisse zur Kultur, als explanatorisch irrelevant zu ignorieren.
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  32. Dominic McIver Lopes & Andrea Naomi Walsh (2009). Objects of Appropriation. In James O. Young & Conrad Brunk (eds.), The Ethics of Cultural Appropriation. Wiley
  33. Encarnación López Rojas (2002). Lo virtual en la filosofía de la cultura en Ortega y miradas del presente. El Basilisco: Revista de Filosofía, Ciencias Humanas, Teoría de la Ciencia y de la Cultura 32:47-50.
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  34. Miroslav Marcelli (2011). Two Cultures. Human Affairs 21 (2):108-118.
    This paper begins by considering the specific position of philosophy on culture: philosophy is part of culture as well as being a reflection of the whole complex. Thus, culture finds in philosophy its own meta-cultural account. One of the results achieved by this philosophical approach might be the diagnosis of the cultural split and the symptoms of anthropological regress. On the other hand, the example of Michel de Certeau’s work shows us that from this point of view it is possible (...)
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  35. Jennifer Marra (2015). Humor as a Symbolic Form: Cassirer and the Culture of Comedy. In Sebastian Luft & J. Tyler Friedman (eds.), The Philosophy of Ernst Cassirer: A Novel Assessment. De Gruyter 419-434.
  36. Eldonna L. May & Dustin Garlitz (2014). Music Culture. In William Forde Thompson (ed.), Music in the Social and Behavioral Sciences: An Encyclopedia. Sage
  37. Masahiro Morioka (2004). Cross-Cultural Approaches to the Philosophy of Life in the Contemporary World. In Margaret Sleeboom (ed.), Genomics in Asia: A Clash of Bioethical Interests? Kegan Paul 179-199.
    1) In the bioethics literature, there are many examples of the East/West dichotomy and its variations, but this is the trap we sometimes falls into when discussing the cultural dimensions of bioethics. (...) One of the biggest problems with this kind of dichotomy is that it ignores a variety of values, ideas, and movements inside a culture or an area. (...) The East/West dichotomy oversimplifies this internal variation and neglects the common cultural heritage that many people share in various areas (...)
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  38. Ashwani Kumar Peetush (2003). Kymlicka, Multiculturalism, and Non-Western Nations: The Problem with Liberalism. Public Affairs Quarterly 17 (4):291-318.
  39. Ray Scott Percival (2012). The Myth of the Closed Mind: Understanding Why and How People Are Rational (FULL TEXT -Limited Time Offer). Open Court Publishing Company.
    It’s often claimed that some people—fundamentalists or fanatics—are indeed sealed off from rational criticism. And every month new pop psychology books appear, describing the dumb ways ordinary people make decisions, as revealed by psychological experiments. The conclusion is that all or most people are fundamentally irrational. -/- Ray Scott Percival sets out to demolish the whole notion of the closed mind and of human irrationality. There is a difference between making mistakes and being irrational. Though humans are prone to mistakes, (...)
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  40. Ray Scott Percival (1993). Is Jung's Theory of Archetypes Compatible with Neo-Darwinism and Sociobiology? Journal of Social and Evolutionary Systems 16 (4):459 - 487.
  41. Thomas M. Powers & Paul Kamolnick (eds.) (1999). From Kant to Weber: Freedom and Culture in Classical German Social Theory. Krieger.
    This collection of essays came from an NEH Summer Seminar in 1995 at the University of Chicago.
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  42. Eduardo Rivera-López (1995). Kommunitaristische Paradoxe. Analyse & Kritik 17 (2):149-166.
    Two basic kinds of communitarians are discriminated. Weak communitarians reject only the liberal metaethical theses that I call universalism and neutralism, but endorse liberal norms and institutions at the normative level. Strong communitarians condemn liberalism at both levels: they reject not only universalism and neutralism, but also substantive liberal norms defending communitarian values. This article intends to show certain internal paradoxes of these two versions of communitarianism.
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  43. David-Hillel Ruben (2011). W.B. Gallie and Essentially Contested Concepts. Philosophical Papers 39 (2):257-270.
    In virtue of what are later and an earlier group members of one and the numerically same tradition? Gallie was one of the few philosophers to have engaged with issues surrounding this question. My article is not a faithful exegesis of Gallie but develops a terminology in which to discuss issues surrounding the numerical identity of a tradition over time, based on some of his insights.
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  44. Maximilian Runge, Zwischen Welt- und Kultursicherung. Erkenntnis und Sozialität vor dem Hintergrund kritischer Mythentheorien bei Adorno, Horkheimer und Baudrillard.
    In this thesis I try to evaluate the risks and potentials of modern and archaic myths for human existence in a holistical approach. After Adorno's and Horkheimer's critique that enlightment would still be mythical the positive aspects of myth and ancient religion were - with a few exceptions (i.g. Blumenberg, Eliade) - mostly neglected: In the analysis of Critical Theory myth only serves power, its misuse in fashist and capitalistic societies is inevitable; therefore any hint of mythological structures needs to (...)
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  45. Hagop Sarkissian, Amita Chatterjee, Felipe De Brigard, Joshua Knobe, Shaun Nichols & Smita Sirker (2010). Is Belief in Free Will a Cultural Universal? Mind and Language 25 (3):346-358.
    Recent experimental research has revealed surprising patterns in people's intuitions about free will and moral responsibility. One limitation of this research, however, is that it has been conducted exclusively on people from Western cultures. The present paper extends previous research by presenting a cross-cultural study examining intuitions about free will and moral responsibility in subjects from the United States, Hong Kong, India and Colombia. The results revealed a striking degree of cross-cultural convergence. In all four cultural groups, the majority of (...)
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  46. Londa L. Schiebinger (2004). Feminist History of Colonial Science. Hypatia 19 (1):233-254.
    : This essay offers a short overview of feminist history of science and introduces a new project into that history, namely feminist history of colonial science. My case study focuses on eighteenth-century voyages of scientific discovery and reveals how gender relations in Europe and the colonies honed selective collecting practices. Cultural, economic, and political trends discouraged the transfer from the New World to the Old of abortifacients (widely used by Amerindian and African women in the West Indies).1.
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  47. Oswald Schwemmer (1997). Die Kulturelle Existenz des Menschen. Monograph Collection (Matt - Pseudo).
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  48. R. F. J. Seddon (2011). The Ethical Patiency of Cultural Heritage. Dissertation, Durham University
    Current treatments of cultural heritage as an object of moral concern (whether it be the heritage of mankind or of some particular group of people) have tended to treat it as a means to ensure human wellbeing: either as ‘cultural property’ or ‘cultural patrimony’, suggesting concomitant rights of possession and exclusion, or otherwise as something which, gaining its ethical significance from the roles it plays in people’s lives and the formation of their identities, is the beneficiary at most of indirect (...)
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  49. Robert Seddon (forthcoming). Foreign and Native Soils: Migrants and the Uses of Landscapes. In Geoffrey Scarre, Cornelius Holtorf & Andreas Pantazatos (eds.), Cultural Heritage, Ethics and Contemporary Migrations. Routledge
    Since land is older than the borders which humans have drawn and redrawn upon its surface, it may seem that, unlike the artefacts which people make with materials taken from the landscapes around them, land itself is endlessly open for new waves of migrants to embrace as part of their own heritage. Yet humans do mark landscapes, sometimes in lasting ways: not only roads and buildings but agriculture, forestry, dams and diverted rivers, quarrying and mining and more. It is landscape (...)
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  50. Robert Seddon (2015). Exploring the Heavens and the Heritage of Mankind. In Jai Galliott (ed.), Commercial Space Exploration: Ethics, Policy and Governance. Ashgate 149-160.
    ‘The heavens’ are among the oldest and most enduring heritage of human cultures: a scene of ancient myths and modern space opera. That something is part of somebody’s cultural heritage implies that there may be ethical duties to conserve it or otherwise treat it with respect, and space is no exception to this principle: recent work by Tony Milligan asserts that the cultural significances of the Moon may count against any prospect of lunar mining on a significantly destructive scale. Current (...)
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