Search results for 'Brian Keith Axel' (try it on Scholar)

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  1. Brian Keith Axel (2009). Forests of Citation: Concluding Unauthorized Postscript to Figured Fragments of Bernard S. Cohn's `History and Anthropology: The State of Play'. History of the Human Sciences 22 (3):1-27.score: 290.0
    This text represents an exploration of the possible significance of Bernard S. Cohn's 1980 essay, `History and Anthropology: The State of Play', for understanding the present of historical anthropology and its futures. My discussion has two aims: (1) to reflect on both Bernard S. Cohn's pedagogy and mode of inquiry; and (2) to explore the complexity and nuance of citationality as a generative principle within the constitution of historical anthropology's subject. Toward this, I examine Cohn's notion of `the colonial situation' (...)
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  2. Brian Keith Axel (2000). Who Fabled. New Vico Studies 18:21-37.score: 290.0
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  3. Joseph W. Britton, Brian C. Sawyer, Adam C. Keith, C. -C. Joseph Wang, James K. Freericks, Hermann Uys, Michael J. Biercuk & John J. Bollinger (2012). Engineered Two-Dimensional Ising Interactions in a Trapped-Ion Quantum Simulator with Hundreds of Spins. In Jeffrey Kastner (ed.), Nature. Mit Press. 489-492.score: 120.0
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  4. Keith M. Dowding, Robert E. Goodin, Carole Pateman & Brian Barry (eds.) (2004). Justice and Democracy: Essays for Brian Barry. Cambridge University Press.score: 21.0
    While much has been written about social justice, even more has been written about democracy. Rarely is the relationship between social justice and democracy carefully considered. Does justice require democracy? Will democracy bring justice? This volume brings together leading authors who consider the relationship of democracy and justice. The intrinsic justness of democracy is challenged and the relationship between justice, democracy and the common good examined.
     
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  5. Hannah Tierney & Nicholas D. Smith (2012). Keith Lehrer on the Basing Relation. Philosophical Studies 161 (1):27-36.score: 18.0
    In this paper, we review Keith Lehrer’s account of the basing relation, with particular attention to the two cases he offered in support of his theory, Raco (Lehrer, Theory of knowledge, 1990; Theory of knowledge, (2nd ed.), 2000) and the earlier case of the superstitious lawyer (Lehrer, The Journal of Philosophy, 68, 311–313, 1971). We show that Lehrer’s examples succeed in making his case that beliefs need not be based on the evidence, in order to be justified. These cases (...)
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  6. Rauno Huttunen (2012). Hegelians Axel Honneth and Robert Williams on the Development of Human Morality. Studies in Philosophy and Education 31 (4):339-355.score: 18.0
    An individual is in the lowest phase of moral development if he thinks only of his own personal interest and has only his own selfish agenda in his mind as he encounters other humans. This lowest phase corresponds well with sixteenth century British moral egoism which reflects the rise of the new economic order. Adam Smith (1723–1790) wanted to defend this new economic order which is based on economic exchange between egoistic individuals. Nevertheless, he surely did not want to support (...)
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  7. María G. Navarro (2012). Review of 'New Waves in Philosophy of Action' Edited by Jesús H. Aguilar, Andrei A. Buckareff and Keith Frankish. [REVIEW] Metapsychology Online Reviews 16 (51).score: 18.0
    New Waves in Philosophy, a book collection that stands out for giving a snapshot of research in all areas of philosophy is a successful editorial project addressed by Vincent F. Hendricks and Duncan Pritchard. New Waves in Philosophy of Action is one of its last titles, edited by Jesús H. Aguilar, Andrei A. Buckareff and Keith Frankish. -/- The book is aimed at the researchers of all fields and readers in general interested in this sub-discipline of philosophy very difficult (...)
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  8. Jorge Adriano Lubenow (2010). As Críticas de Axel Honneth e Nancy Fraser à Filosofia Política de Jürgen Habermas. Veritas 55 (1).score: 18.0
    O artigo apresenta os argumentos centrais da política deliberativa de Jürgen Habermas (1), e as perspectivas críticas de Axel Honneth (2) e Nancy Fraser (3) de forma a conferir à política habermasiana uma dimensão mais realista, um conteúdo político de vínculo mais concreto com a orientação emancipatória da práxis, e capaz de lidar melhor com a diferença, a diversidade e o conflito.
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  9. Richard Brian Davis (2002). Haecceities, Individuation and the Trinity: A Reply to Keith Yandell. Religious Studies 38 (2):201-213.score: 15.0
    In this paper I reply to Keith Yandell's recent charge that Anselmian theists cannot also be Trinitarians. Yandell's case turns on the contention that it is impossible to individuate Trinitarian members, if they exist necessarily. Since the ranks of Anselmian Trinitarians includes the likes of Alvin Plantinga, Robert Adams, and Thomas Flint, Yandell's claim is of considerable interest and import. I argue, by contrast, that Anselmians can appeal to what Plantinga calls an essence or haecceity – a property essentially (...)
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  10. Brian Barry (2003). Capitalists Rule. Ok? A Commentary on Keith Dowding. Politics, Philosophy and Economics 2 (3):323-341.score: 15.0
    In response to criticisms made by Keith Dowding (hereafter KD) of `Capitalists Rule OK', this article argues (1) that there is a genuine structural conflict of interest between consumers and producers, voters and politicians, and capitalists and governments, and (2) that only by ad hoc and arbitrary limitations on the scope of the concept of power can it be denied that consumers collectively have power over producers and capitalists (collectively) have power over government. KD accepts that voters (collectively) have (...)
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  11. Brian Lucas (2013). Religious Confession Privilege and the Common Law [Book Review]. Australasian Catholic Record, The 90 (1):113.score: 15.0
    Lucas, Brian Review(s) of: Religious confession privilege and the common law, by Keith Thompson (Leiden: Matinus Nijhoff Publishers, 2011), pp.395, E135.00.
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  12. Marcus Ohlström, Marco Solinas & Olivier Voirol (2010). Redistribuzione o riconoscimento? di Nancy Fraser e Axel Honneth. Iride 23 (2):443-460.score: 15.0
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  13. Marco Solinas (2010). Review of Bert van den Brink and David Owen (eds.), Recognition and Power. Axel Honneth and the Tradition of Critical Social Theory. [REVIEW] Iride (59):223-224.score: 15.0
  14. Francisco Cortés Rodas (2012). Reconocimiento y justicia. Entrevista a Axel Honneth realizada por Francisco Cortés Rodas. Areté. Revista de Filosofía 17 (2):273-294.score: 15.0
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  15. Peter Burke & Brian Harrison (eds.) (2000). Civil Histories: Essays Presented to Sir Keith Thomas. OUP Oxford.score: 15.0
    Sir Keith Thomas is one of the most innovative and influential of English historians, and a scholar of unusual range. These essays, presented to him on his retirement as President of Corpus Christi College, Oxford, concentrate on one of the broad themes illuminated by his work - changing notions of civility in the past. From the sixteenth century onwards, civility was a term applied to modes of behaviour as well as to cultural and civic attributes. Its influence extended from (...)
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  16. Peter Burke, Brian Harrison & Paul Slack (2000). Keith Thomas. In Peter Burke & Brian Harrison (eds.), Civil Histories: Essays Presented to Sir Keith Thomas. Oup Oxford. 8--10.score: 15.0
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  17. Yannick Courtel (2008). La lutte pour la reconnaissance dans la philosophie sociale d'Axel Honneth. Revue des Sciences Religieuses 82:5-23.score: 15.0
    L’objet de la philosophie sociale développée ces dernières années par Honneth, le successeur d’Habermas à Francfort, est de penser la vie sociale comme intrinsèquement conflictuelle et de montrer que ce conflit ne la détruit pas parce qu’elle est animée par une lutte pour la reconnaissance. Celle-ci se décline en trois grandes formes, l’amour, le droit et la solidarité, qui conditionnent la découverte et l’épreuve que chacun fait comme individu (confiance), comme personne (respect) et comme sujet (estime). Réduit à trois aspects (...)
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  18. Axel Honneth (2001). Recognition: Invisibility: On the Epistemology of 'Recognition': Axel Honneth. Aristotelian Society Supplementary Volume 75 (1):111–126.score: 12.0
  19. Bart van Leeuwen (2007). A Formal Recognition of Social Attachments: Expanding Axel Honneth's Theory of Recognition. Inquiry 50 (2):180 – 205.score: 12.0
    Axel Honneth draws a distinction between three types of recognition: (1) love, (2) respect and (3) social esteem. In his The Struggle for Recognition, the recognition of cultural particularity is situated in the third sphere. It will here be argued that the logic of recognition of cultural identity also demands a non-evaluative recognition, namely a respect for difference. Difference-respect is formal because it is a recognition of the value of a particular culture not "for society" or "as such", but (...)
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  20. Bruce Ellis Benson & Norman Wirzba (eds.) (2005). The Phenomenology of Prayer. Fordham University Press.score: 12.0
    This collection of ground-breaking essays considers the many dimensions of prayer: how prayer relates us to the divine; prayer's ability to reveal what is essential about our humanity; the power of prayer to transform human desire and action; and the relation of prayer to cognition. It takes up the meaning of prayer from within a uniquely phenomenological point of view, demonstrating that the phenomenology of prayer is as much about the character and boundaries of phenomenological analysis as it is about (...)
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  21. Christopher Zurn (2000). Anthropology and Normativity: A Critique of Axel Honneth's 'Formal Conception of Ethical Life'. Philosophy and Social Criticism 26 (1):115-124.score: 12.0
    Axel Honneth, The Struggle for Recognition: The Moral Grammer of Social Conflicts (reviewed by Christopher Zurn).
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  22. Bert van den Brink & David Owen (eds.) (2007). Recognition and Power: Axel Honneth and the Tradition of Critical Social Theory. Cambridge University Press.score: 12.0
    The topic of recognition has come to occupy a central place in contemporary debates in social and political theory. Rooted in Hegel's work, developed by George Herbert Mead and Charles Taylor, it has been given renewed expression in the recent program for Critical Theory developed by Axel Honneth in his book The Struggle for Recognition. Honneth's research program offers an empirically insightful way of reflecting on emancipatory struggles for greater justice and a powerful theoretical tool for generating a conception (...)
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  23. Carl-Göran Heidegren (2002). Anthropology, Social Theory, and Politics: Axel Honneth's Theory of Recognition. Inquiry 45 (4):433 – 446.score: 12.0
    This article presents and discusses Axel Honneth's theory of recognition as a specific constellation, i.e. as a theoretical endeavour spanning over and interrelating positions in the fields of anthropology, social theory, and politics. As essential components in this constellation I discern an anthropology of recognition, a social philosophy of different forms of recognition, a morality of recognition, a theory of democratic ethical life as a social ideal, and a notion of political democracy as an ambitious reflexive form of social (...)
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  24. Timo Jütten (2010). What is Reification? A Critique of Axel Honneth. Inquiry 53 (3):235-256.score: 12.0
    In this paper I criticise Axel Honneth's reactualization of reification as a concept in critical theory in his 2005 Tanner Lectures and argue that he ultimately fails on his own terms. His account is based on two premises: (1) reification is to be taken literally rather than metaphorically, and (2) it is not conceived of as a moral injury but as a social pathology. Honneth concludes that reification is “forgetfulness of recognition”, more specifically, of antecedent recognition, an emphatic and (...)
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  25. Kent Johnson, Keith Donnellan.score: 12.0
    Keith Donnellan (1931 – ) began his studies at the University of Maryland, and earned his Bachelor’s degree from Cornell University. He stayed on at Cornell, earning a Master’s and a PhD in 1961. He also taught at there for several years before moving to UCLA in 1970, where he is currently Emeritus Professor of Philosophy. Donnellan’s work is mainly in the philosophy of language, with an emphasis on the connections between semantics and pragmatics. His most influential work was (...)
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  26. Jean-Philippe Deranty (2006). Repressed Materiality: Retrieving the Materialism in Axel Honneth's Theory of Recognition. Critical Horizons 7 (1):113-140.score: 12.0
    The origins of Axel Honneth's theory of recognition lie in his earlier project to correct the conceptual confusions and empirical shortcomings of historical materialism for the purpose of an adequate post-Habermasian critical social theory. Honneth proposed to accomplish this project, most strikingly, by reconnecting critical social theory with one of its repressed philosophical sources, namely anthropological materialism. In its mature shape, however, recognition theory operates on a narrow concept of interaction, which seems to lose sight of the material mediations (...)
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  27. Nikolas Kompridis (2004). From Reason to Self-Realisation? Axel Honneth and the 'Ethical Turn' in Critical Theory. Critical Horizons 5 (1):323-360.score: 12.0
    In this paper, I take issue with Axel Honneth's proposal for renewing critical theory in terms of the normative ideal of 'self-realisation'. Honneth's proposal involves a break with critical theory's traditional preoccupation with the meaning and potential of modern reason, and the way he makes that break depletes the critical resources of his alternative to Habermasian critical theory, leaving open the question of what form the renewal of critical theory should take.
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  28. Krassimir Stojanov (2009). Overcoming Social Pathologies in Education: On the Concept of Respect in R. S. Peters and Axel Honneth. Journal of Philosophy of Education 43 (s1):161-172.score: 12.0
    The concept of respect plays a central role in several recent attempts to re-actualise the programme of a critical social theory. In Axel Honneth's most prominent version of that concept, respect is closely tied to the sphere of law, and it is limited to the recognition of a Kantian-type moral autonomy of the individual. So interpreted, the concept of respect can only have a very limited application in the field of education, where concern for the particular desires, intentions and (...)
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  29. Brian Davies (2006). Review of Thomas Aquinas, Brian Shanley, The Treatise on the Divine Nature, Summa Theologiae I, 1-13. [REVIEW] Notre Dame Philosophical Reviews 2006 (6).score: 12.0
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  30. Jean-Philippe Deranty (2005). The Loss of Nature in Axel Honneth's Social Philosophy. Rereading Mead with Merleau-Ponty. Critical Horizons 6 (1):153-181.score: 12.0
    This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that interaction in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics of recognition (...)
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  31. Brian Gregor (2008). Authentic Faith: Bonhoeffer's Theological Ethics in Context. By Heinz Eduard Tödt. Eds. Ernst-Albert Scharffenorth and Glen Harold Stassenlondon: 1933–1935. Dietrich Bonhoeffer Works, Volume 13. By Dietrich Bonhoeffer. Ed Keith clementsDietrich Bonhoeffer: An Introduction to His Thought. By Sabine Dramm. [REVIEW] Heythrop Journal 49 (3):537–539.score: 12.0
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  32. Alex Callinicos (2006). Confronting a World Without Justice: Brian Barry's Why Social Justice Matters. Critical Review of International Social and Political Philosophy 9 (3):461-472.score: 12.0
    (2006). Confronting a World without Justice: Brian Barry’s Why Social Justice Matters. Critical Review of International Social and Political Philosophy: Vol. 9, No. 3, pp. 461-472.
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  33. Stevan Harnad, First Person Singular: Review Of: Brian Rotman: Becoming Beside Ourselves: Alphabet, Ghosts, Distributed Human Beings. [REVIEW]score: 12.0
    Brian Rotman argues that (one) “mind” and (one) “god” are only conceivable, literally, because of (alphabetic) literacy, which allowed us to designate each of these ghosts as an incorporeal, speaker-independent “I” (or, in the case of infinity, a notional agent that goes on counting forever). I argue that to have a mind is to have the capacity to feel. No one can be sure which organisms feel, hence have minds, but it seems likely that one-celled organisms and plants do (...)
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  34. Michael Bacon (2003). Liberal Universalism: On Brian Barry and Richard Rorty. Critical Review of International Social and Political Philosophy 6 (2):41-62.score: 12.0
    At first sight it would seem difficult to find two philosophers as different as Brian Barry and Richard Rorty. It is widely held that the former is one of the most forceful proponents of liberal universalism, whereas the latter is typically viewed as the quintessential relativist. In this essay, different usages of the term univeralism are considered, and it is argued that Rorty's position is much closer to that of Barry than is generally supposed. Indeed, the article concludes by (...)
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  35. Robert B. Pippin (ed.) (2012). Introductions to Nietzsche. Cambridge University Press.score: 12.0
    Machine generated contents note: Introduction Robert Pippin; 1. Nietzsche: writings from the early notebooks Alexander Nehamas; 2. Nietzsche: The Birth of Tragedy and other writings Raymond Geuss; 3. Nietzsche: Untimely Meditations Daniel Breazeale; 4. Nietzsche: Human, All Too Human Richard Schacht; 5. Nietzsche: Daybreak Maudemarie Clark and Brian Leiter; 6. Nietzsche: The Gay Science Bernard Williams; 7. Nietzsche: Thus Spoke Zarathustra Robert Pippin; 8. Nietzsche: Beyond Good and Evil Rolf-Peter Horstmann; 9. Nietzsche's On the Genealogy of Morality Keith (...)
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  36. Martin Barrett, Ellery Eells, Branden Fitelson & Elliott Sober (1999). Review: Models and Reality-A Review of Brian Skyrms's Evolution of the Social Contract. [REVIEW] Philosophy and Phenomenological Research 59 (1):237 - 241.score: 12.0
    Human beings are peculiar. In laboratory experiments, they often cooperate in one-shot prisoners’ dilemmas, they frequently offer 1/2 and reject low offers in the ultimatum game, and they often bid 1/2 in the game of divide-the-cake All these behaviors are puzzling from the point of view of game theory. The first two are irrational, if utility is measured in a certain way.1 The last isn’t positively irrational, but it is no more rational than other possible actions, since there are infinitely (...)
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  37. Rainer Kattel (forthcoming). Brian Leiter and Neil Sinhababu (Eds), Nietzsche and Morality. Ethical Theory and Moral Practice.score: 12.0
    Brian Leiter and Neil Sinhababu (eds), Nietzsche and Morality Content Type Journal Article DOI 10.1007/s10677-008-9134-6 Authors Rainer Kattel, Tallinn University of Technology Ehitajate tee 5 19086 Tallinn Estonia Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  38. Erik J. Olsson (ed.) (2003). The Epistemology of Keith Lehrer. Kluwer Academic Publishers.score: 12.0
    Keith Lehrer is one of the leading proponents of a coherence theory of knowledge that seeks to explain what it means to know in a characteristically human way. Central to his account are the pivotal role played by a principle of self-trust and his insistence that a sound epistemology must ultimately be ecumenical in nature, combining elements of internalism and externalism. The present book is an extensive, self-contained, up-to-date study of Lehrer's epistemological work. Covering all major aspects, it contains (...)
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  39. Bo Petersson (2011). Axel Hägerström and His Early Version of Error Theory. Theoria 77 (1):55-70.score: 12.0
    In 1910–11 Axel Hägerström introduced an emotive theory of ethics asserting moral propositions and valuations in general to be neither true nor false. However, it is less well known that he modified his theory in the following year, now making a distinction between what he called primary and secondary valuations. From 1912 onwards, he restricted his emotive theory to primary valuations only, and applied an error theory to secondary ones. According to Hägerström, secondary valuations state that objects have special (...)
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  40. Branden Fitelson (1999). Review: Models and Reality-A Review of Brian Skyrms's Evolution of the Social Contract. [REVIEW] Philosophy and Phenomenological Research 59 (1):237 - 241.score: 12.0
    Human beings are peculiar. In laboratory experiments, they often cooperate in one-shot prisoners’ dilemmas, they frequently offer 1/2 and reject low offers in the ultimatum game, and they often bid 1/2 in the game of divide-the-cake All these behaviors are puzzling from the point of view of game theory. The first two are irrational, if utility is measured in a certain way.1 The last isn’t positively irrational, but it is no more rational than other possible actions, since there are infinitely (...)
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  41. Michael Devitt (1980). Brian Loar on Singular Terms. Philosophical Studies 37 (3):271 - 280.score: 12.0
    In "the semantics of singular terms," brian loar described and criticized a "causal" theory of reference and offered a new "description" theory. It is argued that the particular causal theory described is not to be found in the papers by donnellan and kripke cited as evidence for it, And is a straw man. Further "prima facie", Loar's new description theory fails to meet kripke's noncircularity condition. Should loar attempt to meet it, His theory is likely to run foul of (...)
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  42. Brian Boyd (2007). Brian Boyd Responds:. Philosophy and Literature 31 (1):196-199.score: 12.0
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  43. Timo Jütten (2011). What is Reification? A Critique of Axel Honneth. Inquiry 53 (3):235-256.score: 12.0
    In this paper I criticise Axel Honneth's reactualization of reification as a concept in critical theory in his 2005 Tanner Lectures and argue that he ultimately fails on his own terms. His account is based on two premises: (1) reification is to be taken literally rather than metaphorically, and (2) it is not conceived of as a moral injury but as a social pathology. Honneth concludes that reification is ?forgetfulness of recognition?, more specifically, of antecedent recognition, an emphatic and (...)
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  44. Joseph M. Rivera (2010). The Call and the Gifted in Christological Perspective: A Consideration of Brian Robinette's Critique of Jean-Luc Marion. Heythrop Journal 51 (6):1053-1060.score: 12.0
    In his recent article, ‘A Gift to Theology? Jean-Luc Marion's ‘Saturated Phenomena’ in Christological Perspective’, Brian Robinette has critiqued Marion's phenomenology for confining theology to a one-sided approach to Christology, one that stresses only the passive, mystical reception of Christ. To correct this imbalance, Robinette brings Marion into dialogue with those more active Christologies or ‘prophetical-ethical’ liberation theologies of Gustavo Gutierrez, Johann Baptist Metz and others that stress a life-praxis focused on confronting evil and suffering. In this essay I (...)
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  45. Jeroen van Bouwel (2004). Individualism and Holism, Reduction and Pluralism: A Comment on Keith Sawyer and Julie Zahle. Philosophy of the Social Sciences 34 (4):527-535.score: 12.0
    Commenting on recent articles by Keith Sawyer and Julie Zahle, the author questions the way in which the debate between methodological individualists and holists has been presented and contends that too much weight has been given to metaphysical and ontological debates at the expense of giving attention to methodological debates and analysis of good explanatory practice. Giving more attention to successful explanatory practice in the social sciences and the different underlying epistemic interests and motivations for providing explanations or reducing (...)
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  46. Brian Davies (2006). Review of Brian Hebblethwaite, Philosophical Theology and Christian Doctrine. [REVIEW] Notre Dame Philosophical Reviews 2006 (1).score: 12.0
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  47. Jens Greve (2013). Response to R. Keith Sawyer. Philosophy of the Social Sciences 43 (2):246-256.score: 12.0
    R. Keith Sawyer rightly claimed that the formulation of several cross-level regularities does not disprove the “autonomy” of sciences. Nevertheless, first, this autonomy becomes gradual because cross-level regularities narrow the scope for strong emergence and, second, these examples do not disprove the metaphysical premises of Kim’s critique. Sawyer and I concur on the thesis according to which the proof of strong emergence is in part an empirical question. However, it also depends on the concept of individualism applied whether a (...)
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  48. Axel Gelfert (2009). Axel Gelfert on Where the Ivory Tower Meets the Crystal Palace. The Philosophers' Magazine 46 (46):36-39.score: 12.0
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  49. G. Crowder (2008). Berlin, Value Pluralism and the Common Good: A Reply to Brian Trainor. Philosophy and Social Criticism 34 (8):925-939.score: 12.0
    Brian Trainor argues that the current hostility of political theorists towards the idea of the common good is in part due to the influence of Isaiah Berlin's concept of `value pluralism', or the incommensurability of basic human values. I agree with Trainor's opposition to the `agonistic' interpretation of pluralism, associated with thinkers like Chantal Mouffe. However, it is not the case that the only alternative to the pluralism— agonism thesis is the monist defence of a thick common good advocated (...)
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  50. Brian Davies OP (1983). Rational Theology and the Creativity of God By Keith Ward Oxford:Basil Blackwell, 1982, 240 Pp., £14.00. [REVIEW] Philosophy 58 (224):272-.score: 12.0
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