Search results for 'Donna Hightower-Langston' (try it on Scholar)

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  1.  29
    Donna Hightower Langston (2003). American Indian Women's Activism in the 1960s and 1970s. Hypatia 18 (2):114 - 132.
    This article will focus on the role of women in three red power events: the occupation of Alcatraz Island, the Fish-in movement, and the occupation at Wounded Knee. Men held most public roles at Alcatraz and Wounded Knee, even though women were the numerical majority at Wounded Knee. Female elders played a significant role at Wounded Knee, where the occupation was originally their idea. In contrast to these two occupations, the public leaders of the Fish-in movement were women-not an untraditional (...)
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  2.  2
    Donna Hightower Langston (2003). American Indian Womenapos;s Activism in the 1960s and 1970s. Hypatia 18 (2):114-132.
  3. Donna Hightower Langston (2003). American Indian Women's Activism in the 1960s and 1970s. Hypatia: A Journal of Feminist Philosophy 18 (2):114-132.
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    Douglas Langston (1980). The Argument From Evil: Reply to Professor Richman: Douglas Langston. Religious Studies 16 (1):103-113.
    The problem of evil has traditionally been formulated as a claim about the incompatibility of the statements ‘God exists’ and ‘There occur instances of suffering’. Hume, for example, in his Dialogues Concerning Natural Religion , part x, claims that the statements ‘God exists’ and ‘There occur instances of suffering’ are incompatible. In his esssy ‘Hume on Evil’, Nelson Pike argues that it has not been shown that the statements ‘God exists’ and ‘There occur instances of suffering’ are incompatible because it (...)
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  5.  10
    Anne Waters (2003). Introduction: Indigenous Women in the Americas. Hypatia 18 (2):ix-xx.
    Several themes arise here. First is the need to coalition with ecofeminists in struggle against ecocide of our planet earth. Second is the incredible violence committed against Native women in the name of continuing manifest destiny. Third is the overlapping of racism, sexism, and capitalism to create an imperial system of domination over the earth's resources. Fourth, there is a need to heal ourselves and our communities. Authors include Bonita Lawrence, Ana Mariella Bacigalupo, M.A. Jaimes* Guerrero, Andrea Smith, Lisa M. (...)
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  6.  22
    Donna Hightower-Langston (2003). American Indian Women's Activism in the 1960s and 1970s. Hypatia 18 (2):114-132.
    : This article will focus on the role of women in three red power events: the occupation of Alcatraz Island, the Fish-in movement, and the occupation at Wounded Knee. Men held most public roles at Alcatraz and Wounded Knee, even though women were the numerical majority at Wounded Knee. Female elders played a significant role at Wounded Knee, where the occupation was originally their idea. In contrast to these two occupations, the public leaders of the Fish-in movement were women—not an (...)
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  7.  8
    Douglas C. Langston (2006). Moral Philosophy on the Threshold of Modernity (Review). Journal of the History of Philosophy 44 (3):475-476.
    Douglas C. Langston - Moral Philosophy on the Threshold of Modernity - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 475-476 Jill Kraye and Risto Saarinen, editors. Moral Philosophy on the Threshold of Modernity. New Synthese Historical Library, 57. Dordrecht: Springer, 2005. Pp. vi + 340. Cloth, e139.10. This is a collection of fifteen essays from a 2001 workshop, "Late Medieval and Early Modern Ethics and Politics," funded by the European Science Foundation as part (...)
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  8.  1
    Douglas C. Langston (2000). Conscience and Other Virtues: From Bonaventure to Macintyre. Penn State University Press.
    In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood.
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  9. Douglas C. Langston (2008). Conscience and Other Virtues: From Bonaventure to Macintyre. Penn State University Press.
    Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, (...)
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  10.  10
    Edward E. Smith, Christopher Langston & Richard E. Nisbett (1992). The Case for Rules in Reasoning. Cognitive Science 16 (1):1-40.
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  11.  11
    Jess Bonnan-White, Andrea Hightower & Ameena Issa (2013). Of Couscous and Occupation: A Case Study of Women's Motivations to Join and Participate in Palestinian Fair Trade Cooperatives. [REVIEW] Agriculture and Human Values 30 (3):337-350.
    Economic opportunities and the status of women are mediated by socio-political structural factors, as well as cultural-specific norms and patterns of behavior. As consumers (and, in many cases, regulators) of resources at the household level, women are integral to the analysis of economic and political development. This paper examines the role of motivation and perception on women’s participation in Palestinian Fair Trade projects. In the occupied Palestinian Territories, Fair Trade projects have been recently introduced by both international agencies and local (...)
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  12.  5
    Douglas C. Langston (1979). Scotus and Ockham on the Univocal Concept of Being. Franciscan Studies 39 (1):105-129.
  13.  35
    Douglas C. Langston (1993). Scotus's Doctrine of Intuitive Cognition. Synthese 96 (1):3 - 24.
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  14.  14
    Douglas Langston (1983). Burrell's Misconstruals of Scotus. New Scholasticism 57 (1):71-80.
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  15.  10
    Douglas C. Langston (2008). The Aristotelian Background to Scotus's Rejection of the Necessary Connection of Prudence and the Moral Virtues. Franciscan Studies 66 (1):317-336.
  16.  2
    Ben Hightower & Kirsten Anker (2016). Imagining Law: Marginalised Bodies/Indigenous Spaces. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 29 (1):1-8.
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  17.  9
    Douglas Langston (1993). The Spark of Conscience: Bonaventure's View of Conscience and Synderesis. Franciscan Studies 53 (1):79-95.
  18.  6
    Ben Hightower (2015). Refugees, Limbo and the Australian Media. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 28 (2):335-358.
    It seems that more often than not, refugees and asylum seekers are associated with the notion of ‘limbo’. This terminology is used to illustrate situations in which people are unable to access systems that would alleviate their ‘standstill’ lives. In other words, when it is said that people are in limbo, it is understood they have a sense of hopelessness. Specifically, in the media, at least three examples of ‘limbo’ are often used: limbo as a physical space, limbo as a (...)
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  19.  10
    Douglas Langston (1979). The Supposed Incompatibility Between Kant's Two Refutations of Idealism. Southern Journal of Philosophy 17 (3):359-369.
  20.  8
    David J. Langston (1982). Time and Space as the Lenses of Reading. Journal of Aesthetics and Art Criticism 40 (4):401-414.
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  21. Douglas Langston (2002). Steven P. Marrone, The Light of Thy Countenance: Science and Knowledge of God in the Thirteenth Century, 1: A Doctrine of Divine Illumination; 2: God at the Core of Cognition.(Studies in the History of Christian Thought, 98.) Leiden, Boston, and Cologne: Brill, 2001. 1: Pp. Xi, 1–250. 2: Pp. Vi, 251–611. $90. [REVIEW] Speculum 77 (4):1352-1354.
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  22.  11
    D. Bobek Donna, M. Hageman Amy & R. Radtke Robin (2010). The Ethical Environment of Tax Professionals: Partner and Non-Partner Perceptions and Experiences. Journal of Business Ethics 92 (4).
    This article examines perceptions of tax partners and non-partner tax practitioners regarding their CPA firms’ ethical environment, as well as experiences with ethical dilemmas. Prior research emphasizes the importance of executive leadership in creating an ethical climate :41–57, 1999 ; Trevino et al., Hum Relat 56:5–37, 2003 ; Schminke et al., Organ Dyn 36:171–186, 2007 ). Thus, it is important to consider whether firm partners and other employees have congruent perceptions and experiences. Based on the responses of 144 tax practitioners (...)
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  23.  5
    David J. Langston (1985). Reconstructing Literature (Review). Philosophy and Literature 9 (1):119-120.
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  24.  2
    Douglas Langston & Nathaniel Langston (2012). Even White Folks Get the Blues. In Jesse R. Steinberg & Abrol Fairweather (eds.), Blues -- Philosophy for Everyone: Thinking Deep About Feeling Low. Wiley-Blackwell 167--175.
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  25.  1
    Douglas Langston (2010). God's Willing Knowledge, Redux. Recherches de Theologie Et Philosophie Medievales 77 (2):235-282.
    God’s Willing Knowledge argued that Scotus should be seen as offering a non-libertarian view of freedom. Some critics of this interpretation point to Scotus’s texts that offer a synchronic view of possibility, which is seen as necessarily implying a libertarian view. Other critics point to the debt that Scotus owes to his libertarian predecessors and argue that Scotus follows their view. In order to address these critics, in the first section of the paper, some of the thinkers Scotus draws upon (...)
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  26.  3
    Douglas Langston (1980). The Argument From Evil: Reply to Professor Richman. Religious Studies 16 (1):103 - 113.
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  27. Wright Amy, Tippett Donna, Davis Cameron, Gomez Yessenia, Posner Joseph, Rorden Christopher & Hillis Argye (2015). Acute Ischemic Lesions Associated with Impairments in Expression and Recognition of Affective Prosody. Frontiers in Psychology 6.
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  28. Derk Bodde, James Hightower & Lien-Sheng Yang (1951). Topics in Chinese LiteratureTopics in Chinese History. Journal of the American Oriental Society 71 (1):92.
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  29. Peter A. Boodberg, James Robert Hightower, Han Yü & Han Yu (1953). Han Yü's poetische Werke: Uebersetzt von Erwin von Zach Han Yu's poetische Werke: Uebersetzt von Erwin von Zach. Journal of the American Oriental Society 73 (1):35.
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  30. Diego Donna (2013). Gnosi ed esperienza Della salvezza in Spinoza. Divus Thomas 116 (2):242-261.
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  31. Lois M. Fusek, James Robert Hightower & T'ao Ch'ien (1973). The Poetry of Tʿao Chʾ'ienThe Poetry of Tao Ch'ien. Journal of the American Oriental Society 93 (1):82.
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  32. James R. Hightower, E. R. Hughes & Lu Chi (1952). The Art of Letters, Lu Chi's "Wen Fu," A. D. 302, A Translation and Comparative Study. Journal of the American Oriental Society 72 (4):184.
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  33. Shea Jennifer, Wiley Robert, Ellenblum Gali, Gotsch Donna & Rapp Brenda (2015). A Novel Approach for the Analysis of Treatment Effects and Training Schedules in Acquired Dysgraphia. Frontiers in Psychology 6.
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  34. George A. Kennedy & James Robert Hightower (1954). Han Shih Wai Chuan. Journal of the American Oriental Society 74 (4):279.
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  35. P. W. K., James R. Hightower & Florence Chia-Ying Yeh (2000). Studies in Chinese Poetry. Journal of the American Oriental Society 120 (1):157.
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  36. Oishi Kumiko, Agis Daniel, Oishi Kenichi, Posner Joey, Davis Cameron, Kim Eun, Sebastian Rajani, Tippett Donna & Hillis Argye (2015). What Picture Descriptions Can Reveal About Disordered Communication and the Brain. Frontiers in Psychology 6.
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  37. Douglas Langston (1996). Did Scotus Embrace Anselm's Notion of Freedom? Medieval Philosophy and Theology 5 (2):145-59.
  38. Camille Langston (1996). Resistance and Control: The Complex Process of Creating an OWL. Kairos: A Journal for Teachers of Writing and Webbed Environments 1 (1):31.
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  39. Richard Langston (2004). Roll Over Beethoven! Chuck Berry! Mick Jagger! In Nora M. Alter & Lutz P. Koepnick (eds.), Sound Matters: Essays on the Acoustics of Modern German Culture. Berghahn Books
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  40. Douglas Langston (2002). The Light of Thy Countenance: Science and Knowledge of God in the Thirteenth CenturySteven P. Marrone. Speculum 77 (4):1352-1354.
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  41.  26
    Frederick H. Buttel (2005). Ever Since Hightower: The Politics of Agricultural Research Activism in the Molecular Age. Agriculture and Human Values 22 (3):275-283.
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  42. Kirsten Campbell (2004). The Promise of Feminist Reflexivities: Developing Donna Haraway's Project for Feminist Science Studies. Hypatia 19 (1):162-182.
    : This paper explores models of reflexive feminist science studies through the work of Donna Haraway. The paper argues that Haraway provides an important account of science studies that is both feminist and constructivist. However, her concepts of "situated knowledges" and "diffraction" need further development to be adequate models of feminist science studies. To develop this constructivist and feminist project requires a collective research program that engages with feminist reflexivity as a practice.
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  43.  26
    Margaret E. Toye (2012). Donna Haraway's Cyborg Touching (Up/On) Luce Irigaray's Ethics and the Interval Between: Poethics as Embodied Writing. Hypatia 27 (1):182-200.
    In this article, I argue that Donna Haraway's figure of the cyborg needs to be reassessed and extricated from the many misunderstandings that surround it. First, I suggest that we consider her cyborg as an ethical concept. I propose that her cyborg can be productively placed within the ethical framework developed by Luce Irigaray, especially in relationship to her concept of the “interval between.” Second, I consider how Haraway's “cyborg writing” can be understood as embodied ethical writing, that is, (...)
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  44.  2
    N. Gane (2006). When We Have Never Been Human, What Is to Be Done?: Interview with Donna Haraway. Theory, Culture and Society 23 (7-8):135-158.
    This interview reconsiders Donna Haraway’s Cyborg Manifesto 21 years after it was first published. It asks what has become of the three boundary breakdowns around which the Manifesto was structured - those between animals and humans, animal-humans and machines, and the ‘physical and non-physical’. Against this backdrop, this interview examines the connection between the Cyborg Manifesto and Haraway’s more recent writings on companion species, along with what it means to read or write a ‘manifesto’ today. Recent notions of the (...)
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  45.  14
    Gavin Rae (2014). The Philosophical Roots of Donna Haraway’s Cyborg Imagery: Descartes and Heidegger Through Latour, Derrida, and Agamben. Human Studies 37 (4):505-528.
    The purpose of this paper is to highlight some of the main philosophical roots of Donna Haraway’s thinking, an issue she rarely discusses and which is frequently ignored in the literature, but which will allow us to not only better understand her thinking, but also locate it within the philosophical tradition. In particular, it suggests that Haraway’s thinking emanates from a Cartesian and Heideggerian heritage whereby it, implicitly, emanates from Heidegger’s destruction of metaphysical anthropocentrism to critique the divisions between (...)
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  46.  10
    John E. Drabinski (2011). Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity. Journal of French and Francophone Philosophy 19 (2):180-188.
    An extended discussion of Donna V. Jones, The Racial Discourses of Life Philosophy: Négritude, Vitalism, and Modernity (New York: Columbia University Press, 2010), 217 pp.
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  47.  5
    Janine Jones (2011). Maria Del Guadaloupe Davidson, Kathryn T. Gines, and Donna-Dale L. Marcano (Eds), Convergences: Black Feminism and Philosophy. Journal of French and Francophone Philosophy 19 (1):165-169.
    Review of Maria del Guadaloupe Davidson, Kathryn T. Gines, and Donna-Dale L. Marcano (eds), Convergences: Black Feminism and Philosophy (Albany: SUNY, 2010).
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  48.  4
    I. I. I. Smith (1990). Donna Rice to the Press: "I Lost Everything". Journal of Mass Media Ethics 5 (3):151 – 167.
    When Donna Rice, who was brought into the public limelight as a companion to ex-presidentiaI candidate Gary Hart, appeared at a university ethics seminar, her statement, and the subsequent coverage, raised three troubling questions for journalists: the nature of academic inquiry, journalistic practices, and the right of people to define themselves.
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  49.  4
    Donna Dickenson (2010). Selecting Barrenness - A Response From Donna Dickenson. Human Reproduction and Genetic Ethics 16 (1):25-28.
    A response to Kavita Shah's article Selecting Barrenness.
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  50.  2
    Hampden H. Smith Iii (1990). Donna Rice to the Press: 'I Lost Everything'. Journal of Mass Media Ethics 5 (3):151-167.
    When Donna Rice, who was brought into the public limelight as a companion to ex-presidentiaI candidate Gary Hart, appeared at a university ethics seminar, her statement, and the subsequent coverage, raised three troubling questions for journalists: the nature of academic inquiry, journalistic practices, and the right of people to define themselves.
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