Search results for 'Deborah Fraser *' (try it on Scholar)

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  1.  7
    D. Fraser (1990). Fraser Vs. Fraser. Telos: Critical Theory of the Contemporary 84:185-192.
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  2.  2
    A. Fraser (1990). Slaying the Republican Dragon: Reply to David Fraser. Télos 1990 (85):79-88.
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  3. Nancy Fraser (2007). Chapter One Reframing Justice in a Globalising World Nancy Fraser. In Julie Connolly, Michael Leach & Lucas Walsh (eds.), Recognition in Politics: Theory, Policy and Practice. Cambridge Scholars 16.
     
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  4. Nancy Fraser (2014). Justice Interruptus: Critical Reflections on the "Postsocialist" Condition. Routledge.
    Refuting the argument to choose between "the politics of recognition" and the "politics of redistribution," _Justice Interruptus_ integrates the best aspects of both. ********************************************************* ** What does it mean to think critically about politics at a time when inequality is increasing worldwide, when struggles for the recognition of difference are eclipsing struggles for social equality, and when we lack any credible vision of an alternative to the present order? Philosopher Nancy Fraser claims that the key is to overcome the (...)
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  5. Nancy Fraser (1997). Justice Interruptus: Critical Reflections on the "Postsocialist" Condition. Routledge.
    What does it mean to think critically about politics at a time when inequality is increasing worldwide, when struggles for the recognition of difference are eclipsing struggles for social equality, and when we lack any credible vision of an alternative to the present order? Philosopher Nancy Fraser claims that the key is to overcome the false oppositions of "postsocialist" commonsense. Refuting the view that we must choose between "the politics of recognition" and the "politics of redistribution," Fraser argues (...)
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  6. Nancy Fraser (2009). Scales of Justice: Reimagining Political Space in a Globalizing World. Columbia University Press.
    Targeting injustices that cut across borders, they are making the scale of justice an object of explicit struggle.Inspired by these efforts, Nancy Fraser asks: ...
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  7. Nancy Fraser (2007). Re-Faming Justice in a Globalizing World. In Terry Lovell (ed.), (Mis)Recognition, Social Inequality and Social Justice: Nancy Fraser and Pierre Bourdieu. Routledge
  8.  28
    David Fraser (2012). A “Practical” Ethic for Animals. Journal of Agricultural and Environmental Ethics 25 (5):721-746.
    Abstract Drawing on the features of “practical philosophy” described by Toulmin ( 1990 ), a “practical” ethic for animals would be rooted in knowledge of how people affect animals, and would provide guidance on the diverse ethical concerns that arise. Human activities affect animals in four broad ways: (1) keeping animals, for example, on farms and as companions, (2) causing intentional harm to animals, for example through slaughter and hunting, (3) causing direct but unintended harm to animals, for example by (...)
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  9.  33
    Giles Fraser (2002). Redeeming Nietzsche: On the Piety of Unbelief. Routledge.
    Best known for having declared the death of God, Nietzsche was a thinker thoroughly absorbed in the Christian tradition in which he was born and raised. Yet while the atheist Nietzsche is well known, the pious Nietzsche is seldom recognised and rarely understood. Redeeming Nietzsche examines the residual theologian in the most vociferous of atheists. Fraser demonstrates that although Nietzsche rejected God, he remained obsessed with the question of human salvation. Examining his accounts of art, truth, morality and eternity, (...)
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  10.  2
    J. T. Fraser (1990). Of Time, Passion, and Knowledge: Reflections on the Strategy of Existence. Princeton University Press.
    "Only a wayfarer born under unruly stars would attempt to put into practice in our epoch of proliferating knowledge the Heraclitean dictum that `men who love wisdom must be inquirers into very many things indeed.'" Thus begins this remarkable interdisciplinary study of time by a master of the subject. And while developing a theory of "time as conflict," J. T. Fraser does offer "many things indeed"--an enormous range of ideas about matter, life, death, evolution, and value.
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  11.  10
    Nancy Fraser (1992). Sex, Lies, and the Public Sphere: Some Reflections on the Confirmation of Clarence Thomas. Critical Inquiry 18 (3):595-612.
    The recent struggle over the confirmation of Clarence Thomas and the credibility of Anita Hill raises in a dramatic and pointed way many of the issues at stake in theorizing the public sphere in contemporary society. At one level, the Senate Judiciary Committee hearings on Hill’s claim that Thomas sexually harassed her constituted an exercise in democratic publicity as it has been understood in the classical liberal theory of the public sphere. The hearings opened to public scrutiny a function of (...)
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  12.  5
    Arnaldo Momigliano & Peter Fraser (1950). A New Date for the Battle of Andros? A Discussion. Classical Quarterly 44 (3-4):107-.
    I. The present paper was read as one of ‘Three Notes of Doubt and One of Despair’ at the Oxford Philological Society in June 1948. Generally speaking, there is nothing to be said in favour of publishing an article on a text one is admittedly unable to under-stand. But in this case it has seemed advisable to start a discussion. I am therefore grateful to my friend P. Fraser for having consented to communicate his thoughts on the matter in (...)
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  13. Nancy Fraser (2011). Mercatizzazione, protezione sociale, emancipazione. Verso una concezione neo-polanyiana di crisi capitalista [Marketization, social protection, emancipation: toward a neo-Polanyian conception of capitalist crisis]. la Società Degli Individui 40.
    Il saggio propone una nuova analisi della crisi capitalistica che si ricollega alla teoria dell’economista e teorico sociale Karl Polanyi, innovando la tesi di quest’ultimo del doppio movimento di mercatizzazione e protezioni sociali, fonte di lotte e conflitti, con un terzo asse: l’emancipazione e le sue proprie lotte. Le lotte per l’auto-determinazione e l’indipendenza sono qui interpretate attraverso la chiave di lettura dell’emancipazione, teorizzata come «il terzo mancante». Perciò, al doppio movimento di Polanyi subentra il «triplo movimento», che forma il (...)
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  14. Chris Fraser, Realism Reconsidered.
    Correspondence: Chris Fraser (J) (Assistant Professor) Department of Philosophy Rm. 430, Fung King Hey Bldg. Chinese University of Hong Kong Shatin, N.T., Hong Kong Telephone: 852-9782-0560 Fax: 852-2603-5323 E-mail: cjfraser@cuhk.edu.hk..
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  15.  6
    Clara Fraser (1998). Revolution, She Wrote. Red Letter Press.
    "Seattle's Grande Dame of Socialism, " Fraser is a groundbreaking theorist and lively popularizer of socialist feminist ideas, and the writing in this volume ...
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  16. Nancy Fraser (2010). Scales of Justice: Reimagining Political Space in a Globalizing World. Cup.
    Until recently, struggles for justice proceeded against the background of a taken-for-granted frame: the bounded territorial state. With that "Westphalian" picture of political space assumed by default, the scope of justice was rarely subject to open dispute. Today, however, human-rights activists and international feminists join critics of structural adjustment and the World Trade Organization in challenging the view that justice can only be a domestic relation among fellow citizens. Targeting injustices that cut across borders, they are making the scale of (...)
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  17.  73
    Nancy Fraser (2003). Redistribution or Recognition?: A Political-Philosophical Exchange. Verso.
    This volume stages a debate between two philosophers, one North American, the other German, who hold different views of the relation of redistribution to ...
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  18. J. Simner, C. Mulvenna, N. Sagiv, E. Tsakanikos, S. A. Witherby, C. Fraser, K. Scott & J. Ward (2006). Synaesthesia: The Prevalence of Atypical Cross-Modal Experiences. Perception 35 (8):1024-33.
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  19. Joshua Knobe & Ben Fraser (2008). Causal Judgment and Moral Judgment: Two Experiments. In Walter Sinnott-Armstrong (ed.), Moral Psychology. MIT Press
    It has long been known that people’s causal judgments can have an impact on their moral judgments. To take a simple example, if people conclude that a behavior caused the death of ten innocent children, they will therefore be inclined to regard the behavior itself as morally wrong. So far, none of this should come as any surprise. But recent experimental work points to the existence of a second, and more surprising, aspect of the relationship between causal judgment and moral (...)
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  20.  56
    David Fraser (2008). Understanding Animal Welfare: The Science in its Cultural Context. Wiley-Blackwell.
    A unique and thought-provoking exploration of the complex and often contradictory field of animal welfare science.
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  21. Doreen Fraser (2008). The Fate of 'Particles' in Quantum Field Theories with Interactions. Studies in History and Philosophy of Science Part B 39 (4):841-859.
    Most philosophical discussion of the particle concept that is afforded by quantum field theory has focused on free systems. This paper is devoted to a systematic investigation of whether the particle concept for free systems can be extended to interacting systems. The possible methods of accomplishing this are considered and all are found unsatisfactory. Therefore, an interacting system cannot be interpreted in terms of particles. As a consequence, quantum field theory does not support the inclusion of particles in our ontology. (...)
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  22. Doreen Fraser (2009). Quantum Field Theory: Underdetermination, Inconsistency, and Idealization. Philosophy of Science 76 (4):536-567.
    Quantum field theory (QFT) presents a genuine example of the underdetermination of theory by empirical evidence. There are variants of QFT—for example, the standard textbook formulation and the rigorous axiomatic formulation—that are empirically indistinguishable yet support different interpretations. This case is of particular interest to philosophers of physics because, before the philosophical work of interpreting QFT can proceed, the question of which variant should be subject to interpretation must be settled. New arguments are offered for basing the interpretation of QFT (...)
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  23. John Earman & Doreen Fraser (2006). Haag's Theorem and its Implications for the Foundations of Quantum Field Theory. Erkenntnis 64 (3):305 - 344.
    Although the philosophical literature on the foundations of quantum field theory recognizes the importance of Haag’s theorem, it does not provide a clear discussion of the meaning of this theorem. The goal of this paper is to make up for this deficit. In particular, it aims to set out the implications of Haag’s theorem for scattering theory, the interaction picture, the use of non-Fock representations in describing interacting fields, and the choice among the plethora of the unitarily inequivalent representations of (...)
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  24. Chris Fraser (2007). Language and Ontology in Early Chinese Thought. Philosophy East and West 57 (4):420-456.
    : This essay critiques Chad Hansen’s "mass noun hypothesis," arguing that though most Classical Chinese nouns do function as mass nouns, this fact does not support the claim that pre-Qin thinkers treat the extensions of common nouns as mereological wholes, nor does it explain why they adopt nominalist semantic theories. The essay shows that early texts explain the use of common nouns by appeal to similarity relations, not mereological relations. However, it further argues that some early texts do characterize the (...)
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  25.  41
    Chris Fraser (2011). Knowledge and Error in Early Chinese Thought. Dao: A Journal of Comparative Philosophy 10 (2):127-148.
    Drawing primarily on the Mòzǐ and Xúnzǐ, the article proposes an account of how knowledge and error are understood in classical Chinese epistemology and applies it to explain the absence of a skeptical argument from illusion in early Chinese thought. Arguments from illusion are associated with a representational conception of mind and knowledge, which allows the possibility of a comprehensive or persistent gap between appearance and reality. By contrast, early Chinese thinkers understand mind and knowledge primarily in terms of competence (...)
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  26. Nancy Fraser (1994). After the Family Wage: Gender Equity and the Welfare State. Political Theory 22 (4):591-618.
  27. Ben Fraser & Marc Hauser (2010). The Argument From Disagreement and the Role of Cross-Cultural Empirical Data. Mind and Language 25 (5):541-560.
    The Argument from Disagreement (AD) (Mackie, 1977) depends upon empirical evidence for ‘fundamental’ moral disagreement (FMD) (Doris and Stich, 2005; Doris and Plakias, 2008). Research on the Southern ‘culture of honour’ (Nisbett and Cohen, 1996) has been presented as evidence for FMD between Northerners and Southerners within the US. We raise some doubts about the usefulness of such data in settling AD. We offer an alternative based on recent work in moral psychology that targets the potential universality of morally significant (...)
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  28. Nancy Fraser (1995). Recognition or Redistribution? A Critical Reading of Iris Young's Justice and the Politics of Difference. Journal of Political Philosophy 3 (2):166–180.
  29. Nancy Fraser (1985). Michel Foucault: A "Young Conservative"? Ethics 96 (1):165-184.
  30.  97
    Nancy Fraser (2005). Mapping the Feminist Imagination:From Redistribution to Recognition to Representation. Constellations 12 (3):295-307.
  31.  16
    Robert E. Hite, Joseph A. Bellizzi & Cynthia Fraser (1988). A Content Analysis of Ethical Policy Statements Regarding Marketing Activities. Journal of Business Ethics 7 (10):771 - 776.
    Many large corporations now have written codes of ethics to guide the business/marketing activities of employees. The purpose of this study was to determine the frequency and types of topics which are covered in the ethics policy statements of large U.S. corporations. The results indicated that the topics covered most often (respectively) were: misuse of funds/improper accounting, conflicts of interest, political contributions, and confidential information. It is concluded that in addition to written ethics policy statements, top management should communicate ethical (...)
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  32.  20
    Chris Fraser (2008). Moism and Self-Interest. Journal of Chinese Philosophy 35 (3):437-454.
  33.  95
    Chris Fraser (2006). Zhuangzi, Xunzi, and the Paradoxical Nature of Education. Journal of Chinese Philosophy 33 (4):529–542.
  34.  67
    Nancy Fraser (1987). Women, Welfare and the Politics of Need Interpretation. Hypatia 2 (1):103-121.
    I argue that social- welfare struggles should become more central for feminists. To clarify these, I offer an analysis of the U.S. welfare system. I expose the system's underlying gender norms and show how administrative practices preemptively define women's needs. I then situate these state practices in a larger terrain of struggle over the interpretation of social needs where feminists can intervene.
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  35.  27
    Chris Fraser (2009). Skepticism and Value in the Zhuāngzi. International Philosophical Quarterly 49 (4):439-457.
    The ethics of the Zhuāngzi is distinctive for its valorization of psychological qualities such as open-mindedness, adaptability, and tolerance. The paper discusses how these qualities and their consequences for morality and politics relate to the text’s views onskepticism and value. Chad Hansen has argued that Zhuangist ethical views are motivated by skepticism about our ability to know a privileged scheme of action-guiding distinctions, which in turn is grounded in a form of relativism about such distinctions. Against this, Icontend that the (...)
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  36.  20
    Mariam Fraser, Sarah Kember & Celia Lury (eds.) (2006). Inventive Life: Approaches to the New Vitalism. Sage.
    This book demonstrates how and why vitalism—the idea that life cannot be explained by the principles of mechanism—matters now. Vitalism resists closure and reductionism in the life sciences while simultaneously addressing the object of life itself. The aim of this collection is to consider the questions that vitalism makes it possible to ask: questions about the role and status of life across the sciences, social sciences, and humanities and questions about contingency, indeterminacy, relationality and change. All have special importance now, (...)
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  37.  87
    Nancy Fraser (1989). Talking About Needs: Interpretive Contests as Political Conflicts in Welfare-State Societies. Ethics 99 (2):291-313.
  38.  27
    Chris Fraser, Mohism. Stanford Encyclopedia of Philosophy.
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  39.  21
    Chris Fraser (2008). Psychological Emptiness in the Zhuangzi. Asian Philosophy 18 (2):123 – 147.
    Three views of psychological emptiness, or x , can be found in the Zhu ngz . The instrumental view values x primarily as a means of efficacious action. The moderate view assigns it intrinsic value as an element of one Zhuangist vision of the good life. The radical view also takes it to be an element of the ideal life, but in this case the form of life advocated is that of the Daoist sage, who transcends mundane human concerns to (...)
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  40.  27
    Chris Fraser (2007). On Wu-Wei as a Unifying Metaphor. [REVIEW] Philosophy East and West 57 (1):97 - 106.
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  41.  32
    Chris Fraser (2011). Emotion and Agency in Zhuāngz. Asian Philosophy 21 (1):97-121.
    Among the many striking features of the philosophy of the Zhu?ngz? is that it advocates a life unperturbed by emotions, including even pleasurable, positive emotions such as joy or delight. Many of us see emotions as an ineluctable part of life, and some would argue they are a crucial component of a well-developed moral sensitivity and a good life. The Zhuangist approach to emotion challenges such commonsense views so radically that it amounts to a test case for the fundamental plausibility (...)
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  42.  47
    Nancy Fraser (2003). From Discipline to Flexibilization? Rereading Foucault in the Shadow of Globalization. Constellations 10 (2):160-171.
  43.  13
    C. A. Schuppli & D. Fraser (2007). Factors Influencing the Effectiveness of Research Ethics Committees. Journal of Medical Ethics 33 (5):294-301.
    Research ethics committees—animal ethics committees for animal-based research and institutional research boards for human subjects—have a key role in research governance, but there has been little study of the factors influencing their effectiveness. The objectives of this study were to examine how the effectiveness of a research ethics committee is influenced by committee composition and dynamics, recruitment of members, workload, participation level and member turnover. As a model, 28 members of AECs at four universities in western Canada were interviewed. Committees (...)
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  44. Pheng Cheah, David Fraser & Judith Grbich (eds.) (1996). Thinking Through the Body of the Law. New York University Press.
    The body of the law is an ambiguous phrase. Conventionally, it designates the law as a determinate corpus; legal codes, statutes, and the rulings of common law. But it can also refer to the subjected body that is produced by and is part of the law. This subjected body is necessary for the law's existence. Thinking Through the Body of the Law reconceives the role of the body in the founding, maintaining, and regulation of our legal systems and social order (...)
     
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  45.  30
    Chris Fraser (2008). Psychological Emptiness in theZhuāngzǐ. Asian Philosophy 18 (2):123-147.
    Three views of psychological emptiness, or x?, can be found in the Zhu?ngz?. The instrumental view values x? primarily as a means of efficacious action. The moderate view assigns it intrinsic value as an element of one Zhuangist vision of the good life. The radical view also takes it to be an element of the ideal life, but in this case the form of life advocated is that of the Daoist sage, who transcends mundane human concerns to merge with nature (...)
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  46.  1
    J. Fraser (2005). Ethics of HIV Testing in General Practice Without Informed Consent: A Case Series. Journal of Medical Ethics 31 (12):698-702.
    This case series presents two general practice cases where HIV testing occurred, or results suggestive of HIV were received, before informed consent was obtained. Bioethical and professional principles are used to explore these dilemmas.
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  47.  28
    Chris Fraser, Mohist Canons. Stanford Encyclopedia of Philosophy.
    The Mohist Canons are a set of brief statements on a variety of philosophical and other topics by anonymous members of the Mohist school , an influential philosophical, social, and religious movement of China's Warring States period (479-221 B.C.). [1] Written and compiled most likely between the late 4th and mid 3rd century B.C., the Canons are often referred to as the “later Mohist” or “Neo-Mohist” canons, since they seem chronologically later than the bulk of the Mohist writings, most of (...)
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  48.  85
    Nancy Fraser (2000). Why Overcoming Prejudice is Not Enough: A Rejoinder to Richard Rorty. Critical Horizons 1 (1):21-28.
    Misrecognition, taken seriously as unjust social subordination, cannot be remedied by eliminating prejudice alone. In this rejoinder to Richard Rorty, it is argued that a politics of recognition and a politics of redistribution can and should be combined. However, an identity politics that displaces redistribution and reifies group differences is deeply flawed. Here, instead, an alternative 'status' model of recognition politics is offered that encourages struggles to overcome status subordination and fosters parity of participation. Integrating this politics of recognition with (...)
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  49.  7
    Vikki Fraser (2001). What's the Moral of the GM Food Story? Journal of Agricultural and Environmental Ethics 14 (2):147-159.
    This paper is an attempt to examine issues and problemsraised by agricultural biotechnology by drawing on the richnessof contemporary ideas in ethical theory and thereby contribute tothe project of establishing new approaches to these problems. Thefundamental argument is that many of the negative aspects ofagricultural biotechnology are generated at the level of theunderlying conceptual frameworks that shape the technology''sinternal modes of organization, rather than the unintendedeffects of the application of an inherently benevolent set oftechniques. If ``food ethics'''' is to address (...)
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  50.  39
    Nancy Fraser (1996). Multiculturalism and Gender Equity: The U.S. "Difference" Debates Revisited. Constellations 3 (1):61-72.
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