Search results for 'Crow Indians Social life and customs' (try it on Scholar)

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  1.  97
    Jonathan Lear (2006). Radical Hope: Ethics in the Face of Cultural Devastation. Harvard University Press.
    After this, nothing happened -- Ethics at the horizon -- Critique of abysmal reasoning.
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  2. Hugo Cotonieto Santeliz (2011). No Tenemos Las Mejores Tierras Ni Vivimos En Los Mejores Pueblos-- Pero Acá Seguimos: Ritual Agrícola, Organización Social y Cosmovisión de Los Pames Del Norte. El Colegio de San Luis.
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  3. Gheorghe-Ilie Farte (2012). Some Libertarian Ideas About Human Social Life. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 10 (2):07-19.
    The central thesis of my article is that people live a life worthy of a human being only as self-ruling members of some autarchic (or self-governing) communities. On the one hand, nobody is born as a self-ruling individual, and on the other hand, everybody can become such a person by observing progressively the non-aggression principle and, ipso facto, by behaving as a moral being. A self-ruling person has no interest in controlling her neighbors, but in mastering his own impulses, (...)
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  4.  7
    Gary Urton (1997). The Social Life of Numbers: A Quechua Ontology of Numbers and Philosophy of Arithmetic. University of Texas Press.
    Unraveling all the mysteries of the khipu--the knotted string device used by the Inka to record both statistical data and narrative accounts of myths, histories, and genealogies--will require an understanding of how number values and relations may have been used to encode information on social, familial, and political relationships and structures. This is the problem Gary Urton tackles in his pathfinding study of the origin, meaning, and significance of numbers and the philosophical principles underlying the practice of arithmetic among (...)
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  5. Balaganapathi Devarakonda (2008). Dana: A Foundation of the Indian Social Life. In Sebastian Vt & Geeta Manakatala (eds.), Foundations of Indian Life: Cultural, Religious and Aesthetic Edited by ISBN. 1439201854. Booksurge
    This paper discusses the concept of Dána or charity as the foundation of Indian Social life. Dána has been in vogue in India since the Vedic times, but it was codified by the smritis which prescribe do’s and don’ts of the life of the individual. Limiting its scope to Yagnavalkya smriti the paper analyses the significance of Dána as a regulative principle of accumulation of wealth.
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  6. Joshua Wantate Sempebwa (1978). The Ontological and Normative Structure in the Social Reality of a Bantu Society: A Systematic Study of Ganda Ontology and Ethics. S.N.].
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  7. Gheorghe-Ilie Farte (2015). The Principle of Peaceable Conduct as a Discrimination Tool in Social Life. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 3 (1):95-111.
    By exercising their (imperfect) capacity to discriminate, people try to recognize and to understand some important differences between things that make them prefer some things to other. In this article I will use my ability to discriminate between people and societies according to a principle which plays the role of attractor, both at individual and societal levels, namely the principle of peaceable conduct. This principle allows us to discriminate at the civic level between the people who have a civilized conduct (...)
     
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  8.  4
    Francesca Emiliani & Stefano Passini (2016). Everyday Life in Social Psychology. Journal for the Theory of Social Behaviour 46 (2).
    In the field of psychology, the topic of everyday life as a specific subject of inquiry has been afforded little attention. Indeed, everyday life has recently been analyzed mainly in psychological studies that examine people's ways of behaving and thinking when they act in situations termed as mundane and ordinary. These studies are mainly carried out in two fields of social psychology which we refer to in general terms as Social Cognition and Social Representation Theory. (...)
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  9. Arto Laitinen (2003). Social Equality, Recognition, and Preconditions of Good Life. In Michael Fine, Paul Henman & Nicholas Smith (eds.), Social Inequality Today.
    In this paper I analyze interpersonal and institutional recognition and discuss the relation of different types of recognition to various principles of social justice (egalitarianism, meritarianism, legitimate favouritism, principles of need and free exchange). Further, I try to characterize contours of good autonomous life, and ask what kind of preconditions it has. I will distinguish between five kinds of preconditions: psychological, material, cultural, intersubjective and institutional. After examining what the role of recognition is among such preconditions, and how (...)
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  10.  7
    John McMurtry (2011). Human Rights Versus Corporate Rights: Understanding Life Value, the Civil Commons, and Social Justice. Studies in Social Justice 5 (1):2011.
    This analysis maps the deepening global crisis and the principles of its resolution by life-value analysis and method. Received theories of economics and justice and modern rights doctrines are shown to have no ground in life value and to be incapable of recognizing universal life goods and the rising threats to them. In response to this system failure at theoretical and operational levels, the unifying nature and measure of life value are defined to provide the long-missing (...)
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  11.  6
    John McMurtry (2011). Human Rights Versus Corporate Rights: Life Value, the Civil Commons and Social Justice. Studies in Social Justice 5 (1):11-61.
    This analysis maps the deepening global crisis and the principles of its resolution by life-value analysis and method. Received theories of economics and justice and modern rights doctrines are shown to have no ground in life value and to be incapable of recognizing universal life goods and the rising threats to them. In response to this system failure at theoretical and operational levels, the unifying nature and measure of life value are defined to provide the long-missing (...)
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  12.  23
    Caroline Gauthier (2005). Measuring Corporate Social and Environmental Performance: The Extended Life-Cycle Assessment. [REVIEW] Journal of Business Ethics 59 (1-2):199 - 206.
    This papers attempts to bridge business ethics to corporate social responsibility including the social and environmental dimensions. The objective of the paper is to suggest an improvement of the most commonly used corporate environmental management tool, the Life Cycle Assessment (LCA). The method includes two stages. First, more phases are added to the life-cycle of a product. Second, social criteria that measure the social performance of a product are introduced. An application of this “extended” (...)
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  13.  74
    Thomas Eberle (2010). The Phenomenological Life-World Analysis and the Methodology of the Social Sciences. Human Studies 33 (2):123-139.
    This Alfred Schutz Memorial Lecture discusses the relationship between the phenomenological life-world analysis and the methodology of the social sciences, which was the central motive of Schutz’s work. I have set two major goals in this lecture. The first is to scrutinize the postulate of adequacy, as this postulate is the most crucial of Schutz’s methodological postulates. Max Weber devised the postulate ‘adequacy of meaning’ in analogy to the postulate of ‘causal adequacy’ (a concept used in jurisprudence) and (...)
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  14. Gheorghe-Ilie Farte (2015). The Principle of Peaceable Conduct as a Discrimination Tool in Social Life. Argumentum. Journal of the Seminar of Discursive Logic, Argumentation Theory and Rhetoric 3 (1):95-111.
    By exercising their (imperfect) capacity to discriminate, people try to recognize and to understand some important differences between things that make them prefer some things to other. In this article I will use my ability to discriminate between people and societies according to a principle which plays the role of attractor, both at individual and societal levels, namely the principle of peaceable conduct. This principle allows us to discriminate at the civic level between the people who have a civilized conduct (...)
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  15.  2
    Constantine Imafidon Tongo (2013). Social Responsibility, Quality of Work Life and Motivation to Contribute in the Nigerian Society. Journal of Business Ethics 126 (2):1-15.
    Presently, the social responsibility literature is replete with the diverse ways in which work organizations and the regulatory nation states in which they are domiciled can improve the quality of their workers’ lives. But do workers themselves become motivated to contribute (i.e., give back) to society when they experience a work life of better quality than their peers? Specifically, which sectors of society do such workers contribute to? Through a questionnaire that was administered to a cross section of (...)
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  16. Theodore R. Schatzki (2002). The Site of the Social: A Philosophical Account of the Constitution of Social Life and Change. Penn State University Press.
    Inspired by Heidegger’s concept of the clearing of being, and by Wittgenstein’s ideas on human practice, Theodore Schatzki offers a novel approach to understanding the constitution and transformation of social life. Key to the account he develops here is the context in which social life unfolds—the "site of the social"—as a contingent and constantly metamorphosing mesh of practices and material orders. Schatzki’s analysis reveals the advantages of this site ontology over the traditional individualist, holistic, and (...)
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  17.  53
    Pierre Steiner & John Stewart (2009). From Autonomy to Heteronomy (and Back): The Enaction of Social Life. [REVIEW] Phenomenology and the Cognitive Sciences 8 (4):527-550.
    The term “social cognition” can be construed in different ways. On the one hand, it can refer to the cognitive faculties involved in social activities, defined simply as situations where two or more individuals interact. On this view, social systems would consist of interactions between autonomous individuals; these interactions form higher-level autonomous domains not reducible to individual actions. A contrasting, alternative view is based on a much stronger theoretical definition of a truly social domain, which is (...)
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  18.  17
    Keith Douglass Warner (2001). Are Life Patents Ethical? Conflict Between Catholic Social Teaching and Agricultural Biotechnology's Patent Regime. Journal of Agricultural and Environmental Ethics 14 (3):301-319.
    Patents for genetic material in theindustrialized North have expandedsignificantly over the past twenty years,playing a crucial role in the currentconfiguration of the agricultural biotechnologyindustries, and raising significant ethicalissues. Patents have been claimed for genes,gene sequences, engineered crop species, andthe technical processes to engineer them. Mostcritics have addressed the human and ecosystemhealth implications of genetically engineeredcrops, but these broad patents raise economicissues as well. The Catholic social teachingtradition offers guidelines for critiquing theeconomic implications of this new patentregime. The Catholic principle (...)
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  19.  18
    Jeffrey Noonan (2011). Life Value and Social Justice. Studies in Social Justice 5 (1):1-10.
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  20. A. Cohen (1949). Everyman's Talmud. New York, E. P. Dutton.
     
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  21. Akinbowale Akintola (1999). Yoruba Ethics and Metaphysics: Being Basic Philosophy Underlying the Ifa System of Thought of the Yoruba. Valour Pub. Ventures.
  22. A. Cohen (1932). Everyman's Talmud. London, J.M. Dent & Sons, Ltd.
     
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  23. C. A. Ackah (1988). Akan Ethics: A Study of the Moral Ideas and the Moral Behaviour of the Akan Tribes of Ghana. Ghana Universities Press.
     
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  24. Egbeke Aja (2011). Igba Ekpe Festival Chants in Ohafia: Philosophy and an African Culture. Great Ap Express Publishers.
  25.  57
    Jon C. Altman & Melinda Hickson (eds.) (2010). Culture Crisis: Anthropology and Politics in Aboriginal Australia. University of New South Wales Press.
    In 2007 th eAustralian government declared that remote Aboriginal communities were in crisis and launched the Northern Territory Intervention.
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  26.  9
    Godfrey Baldacchino (ed.) (2011). Island Songs: A Global Repertoire. Scarecrow Press.
    "Through the close analysis of musical performance and tradition, the scholarly contributiors to Island Songs provide a global review of how island songs, their lyrics, and their singers engage with the challenges of modernity, migration , ...
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  27. Marie Pauline B. Eboh (). The Structure of Igbo Logic as Shown in Dispute Settlement. Paragraphics.
     
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  28. Suwardi Endraswara (2010). Etika Hidup Orang Jawa: Pedoman Beretiket Dalam Menjalani Kehidupan Sehari-Hari. Distributor, Suka Buku.
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  29. Muhammad Zaairul Haq (2011). Mutiara Hidup Manusia Jawa: Menggali Butir-Butir Ajaran Lokal Jawa Untuk Menuju Kearifan Hidup Dunia Dan Akhirat. Aditya Media Pub..
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  30. Athikho Kaisii & Heni Francis Ariina (eds.) (2012). Tribal Philosophy and Culture: Mao Naga of North-East. Mittal Publications.
    Section 1. Philosophy and tradition -- section 2. Culture, media and politics -- section 3. Culture, ecology and natural resources -- section 4. Women and culture.
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  31. Israel Jacob Klapholz (ed.) (1989). The Principal of Eternity =. Mishor.
     
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  32. James Nelson Novoa (2006). Los Diálogos de Amor de León Hebreo En El Marco Sociocultural Sefardí Del Siglo Xvi. Cátedra de Estudos Sefarditas "Alberto Benveniste" da Universidade de Lisboa.
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  33. Slamet Subiyantoro (ed.) (2011). Simbol-Simbol Kebudayaan Jawa: Loro Blonyo, Joglo, Dan Ritual Tradisional. Sebelas Maret University Press.
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  34. Mohammad A. Syuropati (2011). Sugih Tanpa Bandha Vs. Ilmu Kanthong Bolong: Di Balik Spiritualitas Super Ajaran Drs. R.M.P. Sosrokartono Berdasarkan Tafsir Surat-Surat & Mutiara-Mutiara Adiluhung Beliau. [REVIEW] In Azna Books.
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  35. Mohammad A. Syuropati (2011). Sugih Tanpa Bandha Vs. In Azna Books.
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  36. Saji Varghese (ed.) (2014). Nature, Culture and Philosophy: Indigenous Ecologies of North East India. Published by the Dept. Of Philosophy, Lady Keane College, in Association with Lakshi Publishers & Distributors, New Delhi.
     
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  37. Ŭi-jo Yi (2011). Kugyŏk Karye Chŭnghae. Minsogwŏn.
    1. Haeje, Ch'ongmok, T'ongnye 1, Ch'ongsaegin -- 2. T'ongnye 2, Kwallye, Hollye -- 3. Sangnye 1-3 -- 4. Sangnye 4-6 -- 5. Sangnye 7-8 -- 6. Cherye 1-2, Pyŏllye mongnok.
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  38. Febri Yulika (2012). Epistemologi Minangkabau. Gre Publishing.
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  39. Prapto Yuwono (2012). Sang Pamomong: Menghidupkan Kembali Nilai-Nilai Luhur Manusia Jawa. Adiwacana.
    Kejawèn -- Mampir ngombé -- Keselarasan -- Jiwa satria -- Meditasi -- Roh suci -- Menyatu dengan Tuhan -- Kerja -- Kasih -- Dialog -- Kepekaan batin -- Spiritualisme masyarakat Jawa.
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  40.  25
    Paul J. Thibault (1997). Re-Reading Saussure: The Dynamics of Signs in Social Life. Routledge.
    Through a detailed re-reading of Saussure's work in the light of contemporary developments in the human, life and physical sciences, Paul Thibault provides us with the means to redefine and refocus our theories of social meaning-making. Saussure's theory of language is generally considered to be a formal theory of abstract sign-types and sign-systems, separate from our individual and social practices of making meaning. In this challenging book, Thibault presents a different view of Saussure. Paying close attention to (...)
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  41.  5
    Hsu Hong (2008). The Transformation of Social Customs in Ming Dynasty Fujian. Frontiers of Philosophy in China 3 (4):551-577.
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  42.  20
    Maurizio Tirassa, Francesca M. Bosco & Livia Colle (2006). Sharedness and Privateness in Human Early Social Life. Tirassa, Maurizio and Bosco, Francesca M. And Colle, Livia (2006) Sharedness and Privateness in Human Early Social Life. [Journal (Paginated)].
    This research is concerned with the innate predispositions underlying human intentional communication. Human communication is currently defined as a circular and overt attempt to modify a partner's mental states. This requires each party involved to posse ss the ability to represent and understand the other's mental states, a capability which is commonly referred to as mindreading, or theory of mind (ToM). The relevant experimental literature agrees that no such capability is to be found in the human speci es at least (...)
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  43.  2
    Alan Scott (2001). A Quick Peek Into the Abyss: The Game of Social Life in Martin Hollis'strust Within Reason. Critical Review of International Social and Political Philosophy 4 (4):193-206.
    (2001). A quick peek into the abyss: The game of social life in Martin Hollis's trust within reason. Critical Review of International Social and Political Philosophy: Vol. 4, Trusting in Reason: Martin Hollis and the Philosophy of Social Action, pp. 193-206. doi: 10.1080/13698230108403371.
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  44.  6
    Maksymilian T. Madelr, A Plea for Familiarity and Estrangement: Beyond Norms and Normativity in the Study of Social Life.
    This paper argues that we need to go beyond norms and normativity in the study of social life. The main purpose of the paper is to offer concepts and resources for a study of familiarity and estrangement, which, it is argued, is better placed to remind us, as we constantly need to be reminded, of one the most difficult things about living together, namely, how we understand the world of another person and with what attitude we approach all (...)
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  45. Eiko Ikegami (2011). Visualizing the Networked Self: Agency, Reflexivity, and the Social Life of Avatars. Social Research: An International Quarterly 78 (4):1155-1184.
    Although virtual reality technology is still in its infancy as a means of communication, people have already started to develop spontaneous and creative uses of their avatars: three dimensional representations of selves in cyberspace. A small, but increasing, number of people use avatars as tools and expressions of self-exploration and means of socialization. Based on extensive virtual ethnography of people immersed in virtual worlds, this essay will explore the variety and richness of virtually embodied experiences, by focusing on the agency (...)
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  46. Roy F. Baumeister, A. William Crescioni & Jessica L. Alquist (2011). Free Will as Advanced Action Control for Human Social Life and Culture. Neuroethics 4 (1):1-11.
    Free will can be understood as a novel form of action control that evolved to meet the escalating demands of human social life, including moral action and pursuit of enlightened self-interest in a cultural context. That understanding is conducive to scientific research, which is reviewed here in support of four hypotheses. First, laypersons tend to believe in free will. Second, that belief has behavioral consequences, including increases in socially and culturally desirable acts. Third, laypersons can reliably distinguish free (...)
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  47. Lisa Guenther (2011). Shame and the Temporality of Social Life. Continental Philosophy Review 44 (1):23-39.
    Shame is notoriously ambivalent. On one hand, it operates as a mechanism of normalization and social exclusion, installing or reinforcing patterns of silence and invisibility; on the other hand, the capacity for shame may be indispensible for ethical life insofar as it attests to the subject’s constitutive relationality and its openness to the provocation of others. Sartre, Levinas and Beauvoir each offer phenomenological analyses of shame in which its basic structure emerges as a feeling of being exposed to (...)
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  48.  25
    Elizabeth Shove (2012). The Dynamics of Social Practice: Everyday Life and How It Changes. Sage Publications.
    The Dynamics of Social Practice -- Introducing Theories of Practice -- Materials and Resources -- Sequence and Structure -- Making and Breaking Links -- Material, Competence and Meaning -- Car-Driving: Elements and Linkages Making Links -- Breaking Links -- Elements Between Practices -- Standardization and Diversity -- Individual and Collective Careers -- The Life of Elements -- Modes of Circulation -- Transportation and Access: Material -- Abstraction, Reversal and Migration: Competence -- Association and Classification: Meaning -- Packing and (...)
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  49.  7
    Deichmann Ute (2012). Origin of Life. The Role of Experiments, Basic Beliefs, and Social Authorities in the Controversies About the Spontaneous Generation of Life and the Subsequent Debates About Synthesizing Life in the Laboratory. History and Philosophy of the Life Sciences 34 (3):341-360.
    For centuries the question of the origin of life had focused on the question of the spontaneous generation of life, at least primitive forms of life, from inanimate matter, an idea that had been promoted most prominently by Aristotle. The widespread belief in spontaneous generation, which had been adopted by the Church, too, was finally abandoned at the beginning of the twentieth century, when the question of the origin of life became related to that of the (...)
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  50. João Biehl & Torben Eskerod (2013). Vita: Life in a Zone of Social Abandonment. University of California Press.
    Zones of social abandonment are emerging everywhere in Brazil’s big cities—places like Vita, where the unwanted, the mentally ill, the sick, and the homeless are left to die. This haunting, unforgettable story centers on a young woman named Catarina, increasingly paralyzed and said to be mad, living out her time at Vita. Anthropologist João Biehl leads a detective-like journey to know Catarina; to unravel the cryptic, poetic words that are part of the “dictionary” she is compiling; and to trace (...)
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