Search results for 'Astrida Orle Tantillo' (try it on Scholar)

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  1.  4
    Astrida Orle Tantillo (2002). The Will to Create: Goethe's Philosophy of Nature. University of Pittsburgh Press.
    This makes The Will to Create accessible to a wide audience, including philosophers, historians of science, and literary theorists, as well as general readers.
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  2.  3
    Joan Steigerwald (2003). Robert J. Richards,. Chicago: University of Chicago Press, 2002; Astrida Orle Tantillo,. Pittsburgh: University of Pittsburgh Press, 2002. [REVIEW] Metascience 12 (3):305-311.
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  3.  10
    Joan Steigerwald (2003). Robert J. Richards,The Romantic Conception of Life: Science and Philosophy in the Age of Goethe. Chicago: University of Chicago Press, 2002; Astrida Orle Tantillo,The Will to Create: Goethe's Philosophy of Nature. Pittsburgh: University of Pittsburgh Press, 2002. [REVIEW] Metascience 12 (3):305-311.
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  4.  8
    James A. Tantillo (2001). Sport Hunting, Eudaimonia, and Tragic Wisdom. Philosophy in the Contemporary World 8 (2):101-112.
    Anti-hunters frequently overlook or underestimate the positive values associated with reflective sport hunting. In this essay I characterize the value of hunting in the context of an Aristotelian virtue ethic. Sport hunting done for the purpose of recreation contributes heavily to the eudaimonia (flourishing) of hunters. I employ Aristotelian insights about tragedy to defend hunting as an activity especially well-suited for promoting a range of crucial intellectual and emotional virtues. Reflective sport hunters develop a “realistic awareness of death” and experience (...)
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  5. David J. Stang, Joseph Faranda & John Tantillo (1977). Learning Mediates the Exposure-Attraction Relationship: More Evidence. Bulletin of the Psychonomic Society 9 (1):19-20.
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    Astrida Neimanis, Cecilia Åsberg & Johan Hedrén (2015). Four Problems, Four Directions for Environmental Humanities: Toward Critical Posthumanities for the Anthropocene. Ethics and the Environment 20 (1):67-97.
    A consensus is building that our planet has entered the so-called age of the Anthropocene—a post-Holocene epoch defined by the significant impact of humans on geological, biotic and climatic planetary processes. On the one hand, there is good reason to exercise caution in relation to this concept of the “Age of Man.” At a time when immoderate anthropogenic impact poses a serious threat to ecological integrity and balance, calling an epoch after ourselves does not necessarily demonstrate the humility we may (...)
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    Astrida Neimanis & Rachel Loewen Walker (2014). Weathering: Climate Change and the “Thick Time” of Transcorporeality. Hypatia 29 (3):558-575.
    In the dominant “climate change” imaginary, this phenomenon is distant and abstracted from our experiences of weather and the environment in the privileged West. Moreover, climate change discourse is saturated mostly in either neoliberal progress narratives of controlling the future or sustainability narratives of saving the past. Both largely obfuscate our implication therein. This paper proposes a different climate change imaginary. We draw on feminist new materialist theories—in particular those of Stacy Alaimo, Claire Colebrook, and Karen Barad—to describe our relationship (...)
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    Astrida Neimanis (2007). Feminist Interpretations of Merleau-Ponty. Symposium: The Canadian Journal of Continental Philosophy 11 (2):489-492.
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    Astrida Neimanis (2007). Becoming-Grizzly: Bodily Molecularity and the Animal That Becomes. Phaenex 2 (2):279-308.
    Werner Herzog’s documentary film Grizzly Man about the life and death of Timothy Treadwell invites us to consider the relation between Deleuze and Guattari’s concept of becoming-animal and phenomenological accounts of lived embodiment. In this paper I begin with a general account of becoming-animal and suggest that this concept is helpfully elucidated by considering the ways in which some aspects of Deleuze and Guattari’s practice can be understood as a rhizomatic phenomenology of our lived experience that in part extends the (...)
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    Astrida Neimanis & D. R. Koukal (2008). Introduction: Back to the Things Themselves! (Again). Phaenex 3 (2).
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    Astrida Neimanis And John Duncan (2010). Editorial Introduction. Phaenex 5 (1).
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    And Bronwyn Singleton John Duncan, Astrida Neimanis (2012). Editorial Introduction. Phaenex 7 (1).
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    Astrida Neimanis (2008). Commuting Bodies Move, Creatively. Phaenex 3 (2):115-148.
    In this paper, I sketch out the way our bodies are engaged while commuting in order to elucidate several key aspects of the bodily experience of “in-between-ness.” I discover that within the rhythm and movement of the in-between, our bodies can open to a specific kind of conceptual creativity—an insight that I unfold in reference to the unanticipated innovation and transformation that accompanies other bodily experiences of in-between-ness more generally. This sketch, however, also demands that I reflect on phenomenological methodology, (...)
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  14. John Duncan, Astrida Neimanis & Bronwyn Singleton (2012). Editorial Introduction. Phaenex 7 (1).
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  15. John Duncan, Paul Gyllenhammer & Astrida Neimanis (2006). Editorial: The Inaugural Issue. Phaenex 1 (1).
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  16. Astrida Neimanis (2007). Feminist Interpretations of Merleau-Ponty. Symposium 11 (2):489-492.
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  17. Hasana Sharp & Chloë Taylor (2016). Feminist Philosophies of Life. Mcgill-Queen's University Press.
    Much of the history of western ethical thought has revolved around debates about what constitutes a good life, and claims that a good life is achievable only by certain human beings. In Feminist Philosophies of Life, feminist, new materialist, posthumanist, and ecofeminist philosophers challenge this tendency, approaching the question of life from alternative perspectives. Signalling the importance of distinctively feminist reflections on matters of shared concern, Feminist Philosophies of Life not only exposes the propensity of discourses to normalize and exclude (...)
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