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Amber Griffioen [3]Amber L. Griffioen [3]
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Profile: Amber Griffioen (Universität Konstanz)
  1. Amber Griffioen (2014). Regaining the 'Lost Self': A Philosophical Analysis of Survivor's Guilt. In Altered Self and Altered Self Experience. 43-57.
  2. Amber L. Griffioen (2014). Baseball as a Road to God: Seeing Beyond the Game. Journal of the Philosophy of Sport 41 (2):282-287.
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  3. Amber L. Griffioen (2013). Irrationality and “Gut” Reasoning: Two Kinds of Truthiness. In Jason Holt (ed.), The Ultimate Daily Show and Philosophy: More Moments of Zen, More Indecision Theory. Wiley Blackwell. 309-325.
    There are at least three basic phenomena that philosophers traditionally classify as paradigm cases of irrationality. In the first two cases, wishful thinking and self-deception, a person wants something to be true and therefore ignores certain relevant facts about the situation, making it appear to herself that it is, in fact, true. The third case, weakness of will, involves a person undertaking a certain action, despite taking herself to have an all-things-considered better reason not to do so. While I think (...)
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  4. Dietrich Korsch & Amber Griffioen (eds.) (2011). Interpreting Religion: The Impact of Friedrich Schleiermacher’s "Reden Über Die Religion" for Religious Studies and Theology. Mohr Siebeck.
    The term religion is indispensable to the subject matter of both religious studies and theology. Many approaches attempt a reductive, essentialist, functionalist, or other type of unifying definition, but these approaches tend to rest on various, often controversial sets of presuppositions. Indeed, it seems impossible to overcome the vast plurality of understandings of religion as the academic fields that deal with religion splinter and proliferate, thereby inhibiting the rational treatment of a very important dimension of modern society. The present volume (...)
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  5. Amber L. Griffioen (2007). “In Accordance with the Law”: Reconciling Divine and Civil Law in Abelard. American Catholic Philosophical Quarterly 81 (2):307-321.
    In the Ethics, Abelard discusses the example of a judge who knowingly convicts an innocent defendant. He claims that this judge does rightly whenhe punishes the innocent man to the full extent of the law. Yet this claim seems counterintuitive, and, at first glance, contrary to Abelard’s own ethical system. Nevertheless, I argue that Abelard’s ethical system cannot be viewed as completely subjective, since the rightness of an individual act of consent is grounded in objective standards established by God. Likewise, (...)
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