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Summary Autonomy has played a role in moral and political thought throughout the modern era.  Immanuel Kant is perhaps only the most important historical thinker to contribute to its prominence.  The history of philosophy--from ancient philosophy forward--is full of discussions relevant to understanding autonomy and its roles.
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  1. B. D. A. (1964). The Existential Background of Human Dignity. [REVIEW] Review of Metaphysics 17 (3):479-479.
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  2. Christa Davis Acampora, Daniel Conway, Robert Guay, Lawrence Hatab & Tracy Strong Still (2009). Autonomy, Self-Respect, and Self-Love: Nietzsche on Ethical Agency1. In Ken Gemes & Simon May (eds.), Nietzsche on Freedom and Autonomy. Oxford University Press
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  3. Barry Adam (1994). Cornelius Castoriadis, Philosophy, Politics, Autonomy. [REVIEW] Philosophy in Review 14:12-13.
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  4. Barry D. Adam (1994). Cornelius Castoriadis, Philosophy, Politics, Autonomy Reviewed By. Philosophy in Review 14 (1):12-13.
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  5. Fred Adams (2001). Keith Lehrer, Self‐Trust: A Study of Reason, Knowledge, and Autonomy:Self‐Trust: A Study of Reason, Knowledge, and Autonomy. Ethics 111 (2):427-429.
  6. Robert Merrihew Adams (2004). Voluntarism and the Shape of a History. Utilitas 16 (2):124-132.
    This article is concerned with the shape of the story of seventeenth- and eighteenth-century moral philosophy as told by J. B. Schneewind in The Invention of Autonomy. After discussion of alternative possible shapes for such a story, the focus falls on the question to what extent, in Schneewind's account, strands of empiricist voluntarism and rationalist intellectualism are interwoven in Kant. This in turn leads to consideration of different types of voluntarism and their roles in early modern ethical theory. Correspondence:c1 robert.adams@mansfield.oxford.ac.uk.
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  7. Suzi Adams (2007). Castoriadis and Autopoiesis. Thesis Eleven 88 (1):76-91.
    Castoriadis’s encounter with autopoiesis was a decisive factor for his philosophical trajectory. Its influence can be seen on four interconnected levels of his thought: his reconsideration of Greek sources for his later interpretation of trans-regional being as self-creating; his rethinking of objective knowledge; his ventures into philosophical cosmology; and his re-evaluation of the living being, especially in light of his dialogue with Varela. In brief, Castoriadis’s engagement with autopoiesis was significant for his shift towards an ontology of radical physis. His (...)
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  8. Suzi Adams (2005). Interpreting Creation: Castoriadis and the Birth of Autonomy. Thesis Eleven 83 (1):25-41.
    This article critically considers Castoriadis’ central concept of creation ex nihilo. It does so in two ways. It first draws on recent research to suggest that the historical inauguration of the project of autonomy in ancient Greece - in both its political and philosophical aspects - was more complex and contextually anchored than Castoriadis acknowledges: it did not surge forth out of nothing. Second, it considers the idea of creation from a theoretical perspective. Here the idea of creation as contextual (...)
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  9. Samuel Ajzenstat (1986). The Evolution of Autonomy: Kant's Empirical Science of Man. Dissertation, University of Pennsylvania
    It is argued to be essential to Kant's philosophy that natural forces bring about the emergence of reason without either ceasing to have causal efficacy or destroying the possibility of a priori knowledge or moral autonomy. Autonomy is the topic mainly explored here. In Chapter I, to introduce the issues, Kant's essays on history are shown to describe man "becoming a noumenon" by a natural development. The remaining chapters explore the implications of this naturalism for Kant's account of the self. (...)
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  10. Alia Al-Saji (2000). The Site of Affect in Husserl’s Phenomenology: Sensations and the Constitution of the Lived Body. Philosophy Today 44 (Supplement):51-59.
    To discover affects within Husserl’s texts designates a difficult investigation; it points to a theme of which these texts were forced to speak, even as they were explicitly speaking of regional ontologies and the foundations of sciences. For we may at first wonder: where can affection find a positive role in the rigor of a pure philosophy that seeks to account for its phenomena from within the immanence of consciousness? Does this not mean that the very passivity and foreignness of (...)
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  11. Jeffrey C. Alexander (2013). The Dark Side of Modernity. Polity Press.
    Social theory between progress and apocalypse -- Autonomy and domination: Weber's cage -- Barbarism and modernity: Eisenstadt's regret -- Integration and justice: Parsons' utopia -- Despising others: Simmel's stranger -- Meaning evil -- De-civilizing the civil sphere -- Psychotherapy as central institution -- The frictions of modernity and their possible repair.
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  12. Guido Alliney (2002). Velle Malum Ex Pura Libertate : Duns Scoto E la Banalità Del Male. Etica E Politica 4 (2).
    Hannah Arendt e Hans Jonas highlight one specific aspect of Duns Scotus's thought: the wide autonomy that the Franciscan theologian allows to human will. In particular, Scotus admits that the very aim of human behaviour can be freely chosen by man, rather than being a natural and cogent propensity towards good. In Arendt's opinion Scotus opens the way to modernity, an age in which man is both the producer and the defender of all values, creator of history and responsible for (...)
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  13. Henry E. Allison (2011). Kant's Groundwork for the Metaphysics of Morals: A Commentary. OUP Oxford.
    Henry E. Allison presents a comprehensive commentary on Kant's Groundwork for the Metaphysics of Morals . Allison pays special attention to the structure of the work and its historical and intellectual context. He argues that, despite its relative brevity, the Groundwork is the single most important work in modern moral philosophy.
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  14. Peter Allmark (2008). An Aristotelian Account of Autonomy. Journal of Value Inquiry 42 (1):41-53.
    The purpose of this article is to set out an Aristotelian account of individual autonomy. Individual autonomy is the capacity of the individual to make and act upon judgments for which he is held morally accountable. This sense of autonomy may be contrasted to a number of other senses. Of these, the most important are political or legal autonomy and Kantian principled autonomy. Political or legal autonomy concerns the environment in which an individual operates. It exists where individuals are able (...)
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  15. Marta García Alonso (2011). Biblical Law as the Source of Morality in Calvin. History of Political Thought 32 (1):1-19.
    this article, I discuss the Protestant contribution to the modern concept of autonomy on the basis of an analysis of John Calvin's moral theology. I show that Calvin affirms our incapacity to know and want what is morally good, as expressed by natural law. Such incapacity is compensated for by the biblical mandates that, according to Calvin, should be incorporated into the positive legislation of Christian republics. In view of all this, I conclude that Calvin is far from the Kantian (...)
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  16. Matthew C. Altman & Cynthia D. Coe (2007). The Self as Creature and Creator. Idealistic Studies 37 (3):179-202.
    The conception of subjectivity that dominates the Western philosophical tradition, particularly during the Enlightenment, sets up a simple dichotomy: either the subject is ultimately autonomous or it is merely a causally determined thing. Fichte and Freud challenge this model by formulating theories of subjectivity that transcend this opposition. Fichte conceives of the subject as based in absolute activity, but that activity is qualified by a check for which it is not ultimately responsible. Freud explains the behavior of the self in (...)
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  17. Matthew Christopher Altman (2001). The Unquiet Spirit of Idealism: Fichte's Drive to Freedom and the Paradoxes of Finite Subjectivity. Dissertation, The University of Chicago
    This dissertation examines Fichte's critical idealism in an effort to formulate a compelling model of how we can be said to be free, despite our subjection to both rational and nonrational constraints. ;Fichte grounds idealism in a "drive to freedom" that involves two disparate strands of thought: the standpoint of idealism is said to be both the result of an absolutely free adoption of the principle of self-determination and conditioned by reason, to which the finite I is necessarily subject. However, (...)
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  18. John Ambrosio (2008). Writing the Self: Ethical Self-Formation and the Undefined Work of Freedom. Educational Theory 58 (3):251-267.
    In this essay, John Ambrosio examines the role of ascetic writing practices in Michel Foucault’s conception of ethical self‐formation. Ambrosio argues for an interpretation of Foucault’s later writings as representative of both an extension, and a dramatic break, from his previous writings — from demolishing the subject to embracing the notion of an autonomous and reflexive subject. Ambrosio further contends that Foucault’s notion of ethical self‐formation cannot be divorced from his genealogical method, and that his primary preoccupation near the end (...)
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  19. Karl Ameriks (2003). Interpreting Kant's Critiques. Oxford University Press Uk.
    Karl Ameriks here collects his most important essays to provide a uniquely detailed and up-to-date analysis of Kant's main arguments in all three major areas of his work: theoretical philosophy, practical philosophy, and aesthetics.A substantial, specially written introduction sets out common themes in the structure and interpretation of Kant's Critical philosophy. The first part of the book includes several of the author's well-known essays on the Critique of Pure Reason, emphasizing Kant's central theoretical notions of a transcendental deduction and transcendental (...)
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  20. Karl Ameriks (2003). On Being Neither Post- nor Anti-Kantian: A Reply to Breazeale and Larmore Concerning the Fate of Autonomy. Inquiry 46 (2):272 – 292.
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  21. Karl Ameriks (2000). Kant and the Fate of Autonomy: Problems in the Appropriation of the Critical Philosophy. Cambridge University Press.
    It has been argued that Kant's all-consuming efforts to place autonomy at the center of philosophy have had, in the long-run, the unintended effect of leading to the widespread discrediting of philosophy and of undermining the notion of autonomy itself. The result of this 'Copernican revolution' has seemed to many commentators the de-centring, if not the self-destruction, of the autonomous self. In this major reinterpretation of Kant and the post-Kantian response to his critical philosophy, Karl Ameriks argues that such a (...)
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  22. Pamela Sue Anderson (2002). Ricoeur's Reclamation of Autonomy: Unity, Plurality and Totality. In John Wall, William Schweiker & W. David Hall (eds.), Paul Ricoeur and Contemporary Moral Thought. Routledge
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  23. Bernard Andrieu, Charles Wolf & Brent Robbins (2006). Brains in the Flesh: Prospects for a Neurophenomenology. Janus Head 9 (1).
    The relations between the neurosciences and phenomenology enable us today— thanks to the works of M. Merleau-Ponty, G. Simondon, F. Varela, A.R. Damasio and V.S. Ramachandran—to define the brain as a biosubjective organ: its constitution, its functioning, and its interactions prove that a description of individuation can fit in a cognitive neurophenomenology. In this framework, the mental state acquires a subjective autonomy even if it is an illusion in regard to the determining conditions of brain functioning.
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  24. Keith Ansell-Pearson (2011). Beyond Compassion: On Nietzsche's Moral Therapy in Dawn. [REVIEW] Continental Philosophy Review 44 (2):179-204.
    In this essay I seek to show that a philosophy of modesty informs core aspects of both Nietzsche’s critique of morality and what he intends to replace morality with, namely, an ethics of self-cultivation. To demonstrate this I focus on Dawn: Thoughts on the Prejudices of Morality, a largely neglected text in his corpus where Nietzsche carries out a quite wide-ranging critique of morality, including Mitleid. It is one of Nietzsche’s most experimental works and is best read, I claim, as (...)
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  25. Keith James Ansell-Pearson (1987). Nihilism and the Will: A Study of Nietzsche's Moral and Political Philosophy. Dissertation, University of Sussex (United Kingdom)
    Available from UMI in association with The British Library. ;This thesis examines the contentious question of Nietzsche's politics by situating Nietzsche's political thought in the context of his chief theoretical concerns. Attention is focused on the role the concepts of nihilism and the will play in Nietzsche's moral and political thought. With this theme of "nihilism and the will" as a way of comprehending the meaning and significance of Nietzsche's moral and political thought, the thesis shows how Nietzsche's work can (...)
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  26. Roberto R. Aramayo, Javier Muguerza, Antonio Valdecantos, Fco Alvarez & Antinomias del Individuo/Antinomias de la Historia (1995). El Individuo y la Historia Antinomias de la Herencia Moderna.
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  27. Vilhjálmur Árnason (1999). Kant, Mill and Consumer Autonomy: A Response to R. S. Downie. Ends and Means 3 (2).
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  28. Robert Arp (2007). Vindicating Kant's Morality. International Philosophical Quarterly 47 (1):5-22.
    Among others, four significant criticisms have been leveled against Kant’s morality. These criticisms are that Kant’s morality lacks a motivational component, thatit ignores the spiritual dimensions of morality espoused by a virtue-based ethics, that it overemphasizes the principle of autonomy in neglecting the communal context of morality, and that it lacks a theological foundation in being detached from God. In this paper I attempt to show that, when understood in the broader context of his religious doctrines and the overall philosophical (...)
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  29. Héctor Arrese Igor (2010). The idea of moral autonomy in the ethics of Hermann Cohen. [Spanish]. Eidos: Revista de Filosofía de la Universidad Del Norte 12:120-157.
    Normal 0 21 false false false ES-CO X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} In this paper the aim is to reconstruct the rationale of moral autonomy in Hermann Cohen´s ethics. In order to achieve this aim, I consider the complexity of the concept of moral autonomy at its four levels. (...)
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  30. A. Asai, K. Aizawa, Y. Kadooka & N. Tanida (2012). Death with Dignity is Impossible in Contemporary Japan: Considering Patient Peace of Mind in End-of-Life Care. Eubios Journal of Asian and International Bioethics 22 (2):49-52.
    Currently in Japan, it is extremely difficult to realize the basic wish of protecting personal dignity at the end of life. A patient’s right to refuse life-sustaining treatment has not been substantially warranted, and advance directives have not been legally enforceable. Unfortunately, it is not until the patient is moribund that all concerned parties start to deliberate on whether or not death with dignity should be pursued. Medical intervention is often perceived as a worthwhile goal to not only preserve life, (...)
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  31. Lorraine Attreed (1989). Autonomy and Community: The Royal Manor of Havering, 1200–1500. [REVIEW] Speculum 64 (1):187-189.
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  32. Lorraine Attreed (1989). Marjorie Keniston McIntosh, Autonomy and Community: The Royal Manor of Havering, 1200–1500.(Cambridge Studies in Medieval Life and Thought, 4th Ser., 5.) Cambridge, Eng.: Cambridge University Press, 1986. Pp. Xiv, 319; 6 Figures, 14 Tables. $44.50. [REVIEW] Speculum 64 (1):187-189.
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  33. Bruce Aune (1980). Chapter III: Rational Ends and Moral Autonomy. In Kant's Theory of Morals. Princeton University Press 70-103.
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  34. Dennis Vanden Auweele (2013). Oliver Sensen : Kant on Moral Autonomy. Philosophischer Literaturanzeiger 66 (3):326-329.
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  35. Ares Axiotis (1987). Kant's Project of a Theory of Autonomy. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;Recent scholarship, though undermining the critical/pre-critical distinction in various parts of Kant's philosophy, presupposes an anachronistic division of his system into epistemology, metaphysics, and ethics. What needs to be treated independently as a distinct topic is the general question of Kant's conception of philosophy as such. ;This thesis aims to fill the gap: to write the history, not of some part of Kant's system, but of the idea of (...)
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  36. B. (1979). The Politics of Autonomy: A Kantian Reading of Rousseau’s Social Contract. [REVIEW] Review of Metaphysics 32 (3):556-557.
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  37. Blaise Bachofen, Sion Elbaz & Nicolas Poirier (eds.) (2008). Cornelius Castoriadis, Réinventer L'Autonomie. Editions du Sandre.
    Cet ouvrage rassemble les textes des interventions prononcées lors du colloque Cornelius Castoriadis. Réinventer l'autonomie qui s'est déroulé aux universités de Paris-VIII et de Cergy-Pontoise en mars 2007.
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  38. Glenn Baier (1995). Tightening the Social Knot: Rousseau and the Politics of Imagination. Dissertation, Mcmaster University (Canada)
    Jean-Jacques Rousseau maintained that he was a consistent thinker, even if he presented his ideas in an unsystematic fashion. My work is a demonstration of the coherence of Rousseau's writing that highlights how his views on the nature and form of human imagination connect various aspects of his political philosophy. Moreover, by exploring his concept of imagination, it becomes clear that one of Rousseau's main philosophical preoccupations was the problem of social cooperation. In particular, Rousseau sought ways of controlling and (...)
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  39. T. Bailey (2002). Kant and Autonomy Conference-University of Warwick, Saturday, 4th May 2002. Kant-Studien 93 (4):488-490.
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  40. Tom Bailey (2002). Kant and Autonomy Conference. Kant-Studien 93 (4):488-490.
  41. Paula Banerjee & Samir Kumar Das (eds.) (2007). Autonomy: Beyond Kant and Hermeneutics. Anthem Press.
    would suspect him of murdering them and would not spare him. So he too killed himself. Gods were very much disturbed by this sad incident and realized the ...
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  42. Jonathan Barnes (1990). Partial Wholes. Social Philosophy and Policy 8 (1):1.
    Individualists like to think of themselves as atoms, their trajectories causally dependent on collisions with other similar entities but their essence resolutely independent and autonomous. They are whole and entire in themselves: they are not elements or adjuncts of some greater whole. Collectivists take an opposite view. Their oddities and accidents may be individual and independent, their movements and machinations largely self-determined, but in their essence they are necessarily bound to others – for all are adjuncts and elements of a (...)
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  43. Sammy Basu (1993). 'Self-Ownership' and 'Friendship': The Liberal Individualism of la Boetie, Overton, and Stirner. Dissertation, Princeton University
    The purpose of this dissertation is to erect a theoretical framework for liberal individualism upon the foundational notions of 'self-ownership' and 'friendship'. It proceeds by attempting sympathetically to explore the meaning of these notions in the thought of three specific thinkers--Etienne de La Boetie , Richard Overton , and Max Stirner --in their respective contexts--mid-sixteenth century France, mid-seventeenth century England, and mid-nineteenth century Prussia. It is argued that self-ownership and friendship were used consistently in reflection upon a variety of emerging, (...)
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  44. Ruth Baumann-hölzle (1999). Autonomie Und Freiheit in der Medizin-Ethik Immanuel Kant Und Karl Barth.
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  45. Bernard H. Baumrin (1977). Autonomy, Interest, and the Kantian Interpretation. Midwest Studies in Philosophy 2 (1):280-282.
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  46. Bernard H. Baumrin (1976). Autonomy in Rawls and Kant. Midwest Studies in Philosophy 1 (1):55-57.
  47. Anne Margaret Baxley (2013). Review: Deligiorgi, The Scope of Autonomy: Kant and the Morality of Freedom. [REVIEW] Australasian Journal of Philosophy 91 (4):807-809.
  48. Anne Margaret Baxley (2012). The Problem of Obligation, the Finite Rational Will, and Kantian Value Realism. Inquiry 55 (6):567-583.
    Abstract Robert Stern's Understanding Moral Obligation is a remarkable achievement, representing an original reading of Kant's contribution to modern moral philosophy and the legacy he bequeathed to his later-eighteenth- and early-nineteenth-century successors in the German tradition. On Stern's interpretation, it was not the threat to autonomy posed by value realism, but the threat to autonomy posed by the obligatory nature of morality that led Kant to develop his critical moral theory grounded in the concept of the self-legislating moral agent. Accordingly, (...)
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  49. Kenneth Baynes (1995). Modernity as Autonomy. Inquiry 38 (3):289 – 303.
    In Modernism as a Philosophical Problem Robert Pippin offers an interpretation of post-Kantian continental philosophy that locates the project of autonomy or self-determination at the center of the modernity/postmodernity debate and presents Hegel as a kind of radical, post-Kantian modernist, whose philosophical "experiment" is preferable to more recent attempts to overcome or deconstruct metaphysics. I raise some questions about the adequacy of Pippin's interpretation of Hegel's notion of a rational justification, at least as it bears on his argument in the (...)
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  50. Anthony Francis Beavers (1990). The Metaphysics of Affectivity and Ethical Responsibility. Dissertation, Marquette University
    In this dissertation, I seek to establish, in the style of Levinas, an affective foundation for ethics that is rooted in real persons who exist beyond my interpretation of them. In this way, I hope to show that emotions cannot be tossed aside in ethical matters as "merely subjective." ;The term "ethics" ordinarily refers to our dealing with other people who are taken to be real, autonomous beings that exist independently of our interpretation of them. If so, and if ideas (...)
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