Search results for 'Dror Post' (try it on Scholar)

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Profile: Dror Post (Columbia University)
  1.  37
    Dror Post (2009). Heraclitus's Hope for the Unhoped. Epoché: A Journal for the History of Philosophy 13 (2):229-240.
    The Concept “hope,” (Greek), appears in two of Heraclitus’s fragments. This essay offers an attentive reading of these fragments and examines the role of hope in Heraclitus’s thinking. The essay is divided into two parts. The first part examines the meaning of the Greek notion for hope, (Greek), by looking into archaic and classical sources, particularly the myth about the origin of hope in Hesiod’s Works and Days. Based upon the renewed understanding of the concept, the second part of the (...)
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  2. Emil Leon Post & Martin Davis (1994). Solvability, Provability, Definability the Collected Works of Emil L. Post. Monograph Collection (Matt - Pseudo).
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  3. L. A. Post (1932). Post, L. A., Notes on Paper by, Notes 6, 8, 10. Classical World: A Quarterly Journal on Antiquity 26:34.
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  4. L. A. Post (1932). Post, L. A., Notes on Paper by, N. 17. Classical World: A Quarterly Journal on Antiquity 26:36.
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  5. Seth Lazar (2012). Scepticism About Jus Post Bellum. In Larry May & Andrew Forcehimes (eds.), Morality, Jus Post Bellum, and International Law. Cambridge University Press
    The burgeoning literature on jus post bellum has repeatedly reaffirmed three positions that strike me as deeply implausible: that in the aftermath of wars, compensation should be a priority; that we should likewise prioritize punishing political leaders and war criminals even in the absence of legitimate multilateral institutions; and that when states justifiably launch armed humanitarian interventions, they become responsible for reconstructing the states into which they have intervened – the so called “Pottery Barn” dictum, “You break it, you (...)
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  6.  93
    Ignacio Mastroleo (2015). Post‐Trial Obligations in the Declaration of Helsinki 2013: Classification, Reconstruction and Interpretation. Developing World Bioethics 15 (2).
    The general aim of this article is to give a critical interpretation of post-trial obligations towards individual research participants in the Declaration of Helsinki 2013. Transitioning research participants to the appropriate health care when a research study ends is a global problem. The publication of a new version of the Declaration of Helsinki is a great opportunity to discuss it. In my view, the Declaration of Helsinki 2013 identifies at least two clearly different types of post-trial obligations, specifically, (...)
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  7.  15
    Jason Q. Zhang, Hong Zhu & Hung-bin Ding (2013). Board Composition and Corporate Social Responsibility: An Empirical Investigation in the Post Sarbanes-Oxley Era. [REVIEW] Journal of Business Ethics 114 (3):381-392.
    Although the composition of the board of directors has important implications for different aspects of firm performance, prior studies tend to focus on financial performance. The effects of board composition on corporate social responsibility (CSR) performance remain an under-researched area, particularly in the period following the enactment of the Sarbanes-Oxley Act of 2002 (SOX). This article specifically examines two important aspects of board composition (i.e., the presence of outside directors and the presence of women directors) and their relationship with CSR (...)
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  8.  16
    Valentin Cheshko, L. V. Ivanitskaya & V. I. Glazko (2011). POST-INDUSTRIAL SCIENCE OF XXI CENTURY – RATIONALISM VERSUS IRRATIONALISM: EVOLUTIONARY AND PHILOSOPHICAL ASPECT. Russian Academy of Natural Sciences Herald 3:68-77.
    The phenomenon of rationalism and irrationalism, contextually related to the transformation methodology and the social function of modern (post-industrial) science – social verification, interpretation and knowledge, etc., are analyzes.
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  9.  92
    Ignacio Mastroleo (2007). Justicia global e investigación biomédica: La obligación post investigación hacia la comunidad anfitriona. Perspectivas Bioéticas 12 (23):76-92.
    [RESUMEN] Este artículo considera el problema de justicia en la investigación biomédica en países en desarrollo. En particular se hace foco en la discusión de si el requisito de poner a disposición toda intervención probada efectiva puede ser considerado como una obligación post investigación de los patrocinadores hacia la comunidad anfitriona. Primero, se discuten las concepciones de la Comisión Nacional de Asesoramiento sobre Bioética (NBAC) de los Estados Unidos y de las guías éticas internacionales sobre la obligación post (...)
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  10.  55
    Brandon Brown, Janni Kinsler, Morenike O. Folayan, Karen Allen & Carlos F. Cáceres (2014). Post-Approval Monitoring and Oversight of U.S.-Initiated Human Subjects Research in Resource-Constrained Countries. Journal of Bioethical Inquiry 11 (2):119-123.
    The history of human subjects research and controversial procedures in relation to it has helped form the field of bioethics. Ethically questionable elements may be identified during research design, research implementation, management at the study site, or actions by a study’s investigator or other staff. Post-approval monitoring (PAM) may prevent violations from occurring or enable their identification at an early stage. In U.S.-initiated human subjects research taking place in resource-constrained countries with limited development of research regulatory structures, arranging a (...)
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  11. Marja Rytkӧnen (2012). Memorable Fiction. Evoking Emotions and Family Bonds in Post-Soviet Russian Women’s Writing. Argument: Biannual Philosophical Journal 2 (1):59-74.
    This article deals with women-centred prose texts of the 1990s and 2000s in Russia written by women, and focuses especially on generation narratives. By this term the author means fictional texts that explore generational relations within families, from the perspective of repressed experiences, feelings and attitudes in the Soviet period. The selected texts are interpreted as narrating and conceptualizing the consequences of patriarchal ideology for relations between mothers and daughters and for reconstructing connections between Soviet and post-Soviet by revisiting (...)
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  12. Jerome R. Ravetz (2002). Food Safety, Quality, and Ethics – a Post-Normal Perspective. Journal of Agricultural and Environmental Ethics 15 (3):255-265.
    I argue that the issues of foodquality, in the most general sense includingpurity, safety, and ethics, can no longer beresolved through ``normal'' science andregulation. The reliance on reductionistscience as the basis for policy andimplementation has shown itself to beinadequate. I use several borderline examplesbetween drugs and foods, particularly coffeeand sucrose, to show that ``quality'' is now acomplex attribute. For in those cases thesubstance is either a pure drug, or a bad foodwith drug-like properties; both are marketed asif they were foods. (...)
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  13.  80
    Elena Sokol (2012). Diverse Voices: Czech Women’s Writing in the Post-Communist Era. Argument: Biannual Philosophical Journal 2 (1):37-57.
    This essay offers an overview of the diversity of women’s prose writing that emerged on the Czech cultural scene in the post-communist era. To that end it briefly characterizes the work of eight Czech women authors who were born within the first two decades after World War II and began to create during the post-1968 era of ‘normalization’. In this broad sense they belong to a single generation. With rare exception their work was not officially published in their (...)
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  14.  35
    Louise Racine (2009). Examining the Conflation of Multiculturalism, Sexism, and Religious Fundamentalism Through Taylor and Bakhtin: Expanding Post-Colonial Feminist Epistemology. Nursing Philosophy 10 (1):14-25.
    In this post-9/11 era marked by religious and ethnic conflicts and the rise of cultural intolerance, ambiguities arising from the conflation of multiculturalism, sexism, and religious fundamentalism jeopardize the delivery of culturally safe nursing care to non-Western populations. This new social reality requires nurses to develop a heightened awareness of health issues pertaining to racism and ethnocentrism to provide culturally safe care to non-Western immigrants or refugees. Through the lens of post-colonial feminism, this paper explores the challenge of (...)
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  15.  56
    Abner Shimony (2005). An Analysis of Ensembles That Are Both Pre- and Post-Selected. Foundations of Physics 35 (2):215-232.
    The idea of ensembles which are both pre- and post-selected was introduced by Aharonov, Bergmann, and Lebowitz and developed by Aharonov and his school. To derive formulae for the probabilities of outcomes of a measurement performed on such an ensemble at a time intermediate between pre-selection and post-selection, the latter group introduces a two-vector formulation of quantum mechanics, one vector propagating in the forward direction in time and one in the backward direction. The formulae which they obtain by (...)
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  16.  22
    Michel Puech (2013). Why Not Post-Political? Foundations of Science 18 (2):351-353.
    This commentary on Gert Goeminne’s paper “Postphenomenology and the politics of sustainable technology” elaborates on the subpolitics of technology as a basis for dealing with sustainability issues. It questions the “sustainable technology” phrasing of the issue and focuses on the political/post-political debate to eventually suggest that the politics of sustainable technology is a possible post-political question. Minor disagreements on some philosophy of science references are briefly expressed.
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  17.  12
    Elsa González (2002). Defining a Post-Conventional Corporate Moral Responsibility. Journal of Business Ethics 39 (1-2):101 - 108.
    The stakeholder approach offers the opportunity to consider corporate responsibility in a wider sense than that afforded by the stockholder or shareholder approaches. Having said that, this article aims to show that this theory does not offer a normative corporate responsibility concept that can be our response to two basic questions. On the one hand, for what is the company morally responsible and, on the other hand, why is the corporation morally responsible in terms of conventional and post-conventional perspectives? (...)
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  18.  23
    Raminta Pučėtaitė & Anna-Maija Lämsä (2008). Developing Organizational Trust Through Advancement of Employees' Work Ethic in a Post-Socialist Context. Journal of Business Ethics 82 (2):325 - 337.
    The paper highlights the dependence of the level of organizational trust on work ethic and aims to show that development of trust in organizations can be␣stimulated by raising the level of work ethic with organizational practices. Based on the framework by Kanungo, R. N. and A. M. Jaeger (1990, ‘Introduction: The Need for Indigenous Management In Developing Countries’, in A. M. Jaeger and R. N. Kanungo (eds.), Management in Developing Countries (Routledge, London), pp. 1–23), historical–cultural analysis of the Lithuanian context (...)
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  19.  8
    Steven J. Gold (2010). The Implications of Rorty's Post—Foundational "Moral Imagination" for Teaching Business Ethics. Journal of Business Ethics 94 (2):299 - 310.
    As one of the most influential commentators on the role of modern philosophy, Richard Rorty's work impacted all areas of philosophical inquiry, including business ethics. Rorty's post-foundational approach to "moral imagination" can inform how we teach business ethics in a diverse and philosophically eclectic manner. A summary of Rorty's critique of philosophy, ethics, and applied ethics will be followed by a discussion of the implications for a critical pedagogy and the pragmatic use of an expansive philosophical lexicon in a (...)
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  20.  49
    Chad Trevitte (2012). Perversity and Post-Marxian Thought in Buñuel's Late Films. Film-Philosophy 16 (1):213-231.
    This article examines certain motifs from Luis Buñuel's late bourgeois trilogy-- The Discreet Charm of the Bourgoisie ( Le Charme Discret de la Bourgeoisie, 1972), The Phantom of Liberty ( Le Fantôme de la Liberté, 1974), and That Obscure Object of Desire ( Cet Obscur Objet du Désir , 1977)--in order to show how they anticipate key trends in contemporary post-Marxian philosophy. In doing so, it draws upon the work of Slavoj Žižek, whose Lacanian revision of Hegel has provided (...)
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  21.  19
    Ara Wilson (2010). Post-Fordist Desires: The Commodity Aesthetics of Bangkok Sex Shows. [REVIEW] Feminist Legal Studies 18 (1):53-67.
    This essay investigates the political economy of sexuality through an interpretation of sex shows for foreigners in Bangkok, Thailand. Reading these performances as both symptoms of, and analytical commentaries on, Western consumer desire, the essay suggests the ‘pussy shows’ parody the mass production that was a hallmark of Western masculine identity under Fordism. This reading makes a case for the erotic generativity of capitalism, illuminating how Western, post-Fordist political economy of the post-1970s generated demand for these erotic services (...)
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  22.  21
    Robert C. Scharff (2013). Being Post-Positivist . . . Or Just Talking About It? Foundations of Science 18 (2):393-397.
    Hans Ruin and Patrick Heelan join me in celebrating the rise of post-positivist and phenomenological approaches to scientific and technological practice. Yet as they both know, I am also concerned that the very presence of all the new accounts which give voice to this trend may tempt us into concluding prematurely that the traditional understanding of science and technology has already been displaced. With especially Ruin’s encouragement, I expand my original discussion of this concern by explaining why I agree (...)
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  23.  23
    Charles Thorpe (2010). Participation as Post-Fordist Politics: Demos, New Labour, and Science Policy. [REVIEW] Minerva 48 (4):389-411.
    In recent years, British science policy has seen a significant shift ‘from deficit to dialogue’ in conceptualizing the relationship between science and the public. Academics in the interdisciplinary field of Science and Technology Studies (STS) have been influential as advocates of the new public engagement agenda. However, this participatory agenda has deeper roots in the political ideology of the Third Way. A framing of participation as a politics suited to post-Fordist conditions was put forward in the magazine Marxism Today (...)
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  24.  34
    Floris Tomasini (2009). Is Post-Mortem Harm Possible? Understanding Death Harm and Grief. Bioethics 23 (8):441-449.
    The purpose of this article is not to affirm or deny particular philosophical positions, but to explore the limits of intelligibility about what post-mortem harm means, especially in the light of improper post-mortem procedures at Bristol and Alder Hey hospitals in the late 1990s. The parental claims of post-mortem harm to dead children at Alder Hey Hospital are reviewed from five different philosophical perspectives, eventually settling on a crucial difference of perspective about how we understand harm to (...)
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  25.  7
    Rohan French (2012). Denumerably Many Post-Complete Normal Modal Logics with Propositional Constants. Notre Dame Journal of Formal Logic 53 (4):549-556.
    We show that there are denumerably many Post-complete normal modal logics in the language which includes an additional propositional constant. This contrasts with the case when there is no such constant present, for which it is well known that there are only two such logics.
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  26.  34
    Michel Morange (2006). Post-Genomics, Between Reduction and Emergence. Synthese 151 (3):355 - 360.
    It is frequently said that biology is emerging from a long phase of reductionism. It would be certainly more correct to say that biologists are abandoning a certain form of reductionism. We describe this past form, and the experiments which challenged the previous vision. To face the difficulties which were met, biologists use a series of concepts and metaphors - pleiotropy, tinkering, epigenetics - the ambiguity of which masks the difficulties, instead of solving them. In a similar way, the word (...)
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  27.  6
    Roberto Marchesini (2015). Against Anthropocentrism. Non-Human Otherness and the Post-Human Project. NanoEthics 9 (1):75-84.
    Technoscientific progress brings into question both anthropocentric epistemology and anthropocentric/humanistic ontology, which considers the human being as a self-constructing and self-sufficient entity. Even though, Darwinism recomposes the humanistic disjunction between reality and representation: by defining the human being as the result of an adaptive reflection, it reveals the idealistic character of post-Cartesian thought, which is the backbone of philosophical anthropocentrism. The non-human can be a dialogic entity if and only if it is considered not as “animal-by” but “animal-with”, that (...)
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  28.  7
    Diana Mincyte (2012). How Milk Does the World Good: Vernacular Sustainability and Alternative Food Systems in Post-Socialist Europe. [REVIEW] Agriculture and Human Values 29 (1):41-52.
    Scholarly debates on sustainable consumption have generally overlooked alternative agro-food networks in the economies outside of Western Europe and North America. Building on practice-based theories, this article focuses on informal raw milk markets in post-socialist Lithuania to examine how such alternative systems emerge and operate in the changing political, social, and economic contexts. It makes two contributions to the scholarship on sustainable consumption. In considering semi-subsistence practices and poverty-driven consumption, this article argues for a richer, more critical, and inclusive (...)
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  29.  2
    Maroussia Ferry (2015). Exil temporel chez les migrants de retour en Géorgie post-soviétique. Temporalités 22.
    L’exil des migrants de retour en Géorgie post-soviétique, en se doublant d’une rupture historique brutale et douloureuse avec le « temps d’avant », révèle la perception d’une autre forme d’exil, social et temporel. Cet exil temporel organise une perception du temps originale constituée de diverses ruptures qui sont mises en narration par les discours des migrants à travers la mobilisation de différents procédés narratifs destinés à restituer des parcours individuels heurtés au sein d’un temps socialement partageable. Ainsi, ces narrations (...)
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  30.  2
    Teele Tõnismann (2015). Mutations institutionnelles post-soviétiques et temporalité individuelle : la politique de la jeunesse en Estonie. Temporalités 22.
    Le changement institutionnel dans les pays post-soviétiques analysé à partir des politiques de la jeunesse en Estonie dans les années 1990-2013 montre la nécessité d’articuler les temporalités individuelles et institutionnelles pour pleinement comprendre l’évolution de ce secteur de l’action publique. Dans le cas de l’Estonie, en effet, la rupture institutionnelle ne s’est pas produite lors de l’effondrement de l’Union soviétique mais au moment du déménagement du ministère de l’Éducation hors de la capitale en 2001, en période de stabilité politique. (...)
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  31.  17
    E. M. Dadlez & William L. Andrews (2010). Post‐Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445 - 452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents (...)
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  32.  1
    Ignacio Mastroleo (2015). Post‐Trial Obligations in the Declaration of Helsinki 2013: Classification, Reconstruction and Interpretation. Developing World Bioethics 16 (1):n/a-n/a.
    The general aim of this article is to give a critical interpretation of post-trial obligations towards individual research participants in the Declaration of Helsinki 2013. Transitioning research participants to the appropriate health care when a research study ends is a global problem. The publication of a new version of the Declaration of Helsinki is a great opportunity to discuss it. In my view, the Declaration of Helsinki 2013 identifies at least two clearly different types of post-trial obligations, specifically, (...)
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  33.  13
    Lee-Ann Sutherland (2010). Differentiating Farmers: Opening the Black Box of Private Farming in Post-Soviet States. [REVIEW] Agriculture and Human Values 27 (3):259-276.
    This paper addresses the question of farmer objectives associated with private farming in Eastern Europe. Drawing on qualitative interviews with private farmers in Bulgaria and southern Russia, the instrumental objectives of business development and job-replacement consistent with recent literature are demonstrated, but also intrinsic, social, and personal objectives, such as enjoyment of agricultural production, desire for independence, and proving oneself. These objectives are described in relation to associated farm size, investment practices, and succession plans, resulting in five idealized farming types (...)
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  34. Christian Miller (2014). A Satisfactory Definition of Post-Traumatic Growth Still Remains Elusive. European Journal of Personality:344-346.
    This is an invited target article commenting on a paper by Blackie and Jayawickreme on post-traumatic growth.
     
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  35.  27
    Klaus-Gerd Giesen (2004). The Post-National Constellation: Habermas and ``the Second Modernity''. Res Publica 10 (1):1-13.
    For some years now, Jürgen Habermas, possibly the most influential European philosopher of today, has been producing a growing number of publications on world politics. In the historical context of the collapse of bipolarity and the advent of the triad, along with the punitive wars in the Gulf and Yugoslavia, he is very far from being alone: Jacques Derrida and Noberto Bobbio,Michael Walzer and John Rawls, to name only the most forceful, have also been thinking out loud about the new (...)
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  36.  37
    Geng Yang & Qixue Zhang (2006). The Essence, Characteristics and Limitation of Post-Colonialism: From Karl Marx's Point of View. [REVIEW] Frontiers of Philosophy in China 1 (2):279-294.
    Following postmodernism, post-colonialism reflects modernity from a new perspective-the cultural perspective. Post-colonialism interprets colonialism contained in modernity, deconstructs orientalism and cultural hegemonism, and turns western reflection of modernity into an inquiry about the global relationship between the East and the West. Post-colonialism brings forward a new theoretical domain, that is, the colonizational relationship between the East and the West in the process of modernization. This interpretation expresses a strong tendency of anti-western centrality and shares some ideas with (...)
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  37.  39
    E. M. Dadlez & William L. Andrews (2010). Post-Abortion Syndrome: Creating an Affliction. Bioethics 24 (9):445-452.
    The contention that abortion harms women constitutes a new strategy employed by the pro-life movement to supplement arguments about fetal rights. David C. Reardon is a prominent promoter of this strategy. Post-abortion syndrome purports to establish that abortion psychologically harms women and, indeed, can harm persons associated with women who have abortions. Thus, harms that abortion is alleged to produce are multiplied. Claims of repression are employed to complicate efforts to disprove the existence of psychological harm and causal antecedents (...)
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  38.  9
    Paul Croll (2009). Educational Participation Post-16: A Longitudinal Analysis of Intentions and Outcomes. British Journal of Educational Studies 57 (4):400 - 416.
    The issue of levels of participation in post-compulsory education has been emphasised by the current policy initiatives to increase the age to which some form of participation is compulsory. One of the acknowledged weaknesses of research in the field of children's intentions with regard to participation is the lack of longitudinal data. This paper offers a longitudinal analysis using the Youth Survey from the British Household Panel Survey. The results show that most children can express intentions with regard to (...)
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  39.  25
    Valentin Bazhanov (1999). Philosophy in Post-Soviet Russia (1992--1997). Studies in East European Thought 51 (3):219-241.
    The author argues that the decline of philosophical thought and research in Russia is over. He describes the state of present-day philosophy in Russia, its background, and prospects for development citing concrete examples and little known facts.Any survey of the state of the philosophy in post-Communist Russia is a complicated task requiring accuracy and completness. Whether I succeed in this task remains to be seen, although I shall be content if I manage to present a clear picture. It will (...)
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  40.  29
    Zhuoyue Huang (2010). Way of Post-Confucianism: Transformation and Genealogy. [REVIEW] Frontiers of Philosophy in China 5 (4):543-559.
    After Neo-Confucianism, the study of contemporary Confucianism became more diverse. Its original uniformity was replaced by diversity. During this time, however, Post-Confucianism became increasingly prominent. Post-Confucianism comes from a post-modernist context and was influenced by a post-modernist ideological mode, and so its appearance was inevitable. It was also closely linked to significant philosophical issues after the change in times, and therefore questioned and challenged Neo-Confucianism which was based on a pattern of modernity. Post-Confucianism represents a (...)
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  41.  9
    Emmanuel Raufflet (2009). Mobilizing Business for Post-Secondary Education: CIDA University, South Africa. [REVIEW] Journal of Business Ethics 89 (2):191 - 202.
    Investigating the experience of the Community Individual Development Association University in South Africa, this article examines a new and potentially replicable model for post-secondary education in developing countries. In this article, we particularly focus on understanding the new model from two perspectives: (1) as an educational model and (2) as a model for creating partnership with, and mobilizing resources from, the business sector.
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  42.  15
    Polycarp Ikuenobe (2013). Conceptualizing and Theorizing About the Idea of a “Post‐Racial” Era. Journal for the Theory of Social Behaviour 43 (4):446-468.
    I critically examine the eliminativist theories of race or racism, and the behavioral theory of racism, which provide the theoretical foundation, respectively, for the nominalist and substantive conceptualizations of the idea of a post-racial era. The eliminativist theories seek to eliminate the concepts of “race” or “racism” from our discourse. Such elimination indicates a nominalist sense of the idea of a post-racial era. The behavioral theory of racism argues that racism must be manifested in obviously harmful actions. And (...)
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  43.  10
    Nuraan Davids (2014). Muslim Women and the Politics of Religious Identity in a (Post) Secular Society. Studies in Philosophy and Education 33 (3):303-313.
    Women’s bodies, states Benhabib (Dignity in adversity: human rights in troubled times, Oxford University Press, Oxford, 2011: 168), have become the site of symbolic confrontations between a re-essentialized understanding of religious and cultural differences and the forces of state power, whether in their civic-republican, liberal-democratic or multicultural form. One of the main reasons for the emergence of these confrontations or public debates, says Benhabib (2011: 169), is because of the actual location of ‘political theology’. She asserts that within the context (...)
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  44.  9
    J. Allen & B. A. Hocking (2010). Unlocking the Alienation: A Comparative Role for Alien Torts Legislation in Post-Colonial Reparations Claims? Human Rights Review 11 (2):247-276.
    This article continues the themes developed in a previous paper looking at reparations for past wrongs in post-colonial Australia. It narrows the focus to examine the scope of the law of tort to provide reparations suffered as a result of colonisation and dispossession, with particular emphasis on the assimilation policies whose legacy is now known emphatically, although it ought not be exclusively, as the Stolen Generations. The search for more than just words is particularly topical in light of the (...)
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  45.  4
    Codruta Cuceu (2010). George Voicu, The Evil Gods. The Culture of Conspiracy in Post-Communist Romania. Journal for the Study of Religions and Ideologies 1 (3):233-236.
    George Voicu, The Evil Gods. The Culture of Conspiracy in post-communist Romania Polirom Publishing House, 2000, 245p.
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  46.  30
    Edward M. Swiderski (1998). Culture, Contexts, and Directions in Russian Post-Soviet Philosophy. Studies in East European Thought 50 (4):283-328.
    The author examines, historically and theoretically, issues related to the state and current tendencies of post-Soviet Russian philosophy. The accent falls on the meta-philosophical question, what is philosophy?, or as the Russians often say, what is philosophizing?. In the Russian case, this question has presently to be handled in a cultural context ridden with a sense of discontinuity following the Soviet collapse. The author sketches some concepts intended to shed light on the nature of the relation between a philosophical (...)
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  47.  23
    Konstantin Sigov (2006). Averintsev's Archipelago: Towards Understanding the Era of Post-Atheism. [REVIEW] Studies in East European Thought 58 (2):85 - 93.
    Drawing on MacIntyre’s encyclopaedia–genealogy–tradition typology of the humanities, the author describes Averintsev’s project as bringing together the elements of encyclopaedia and tradition. The article identifies three forms of isolationism which are evident not only in ‘post-atheistic’ societies but more widely, and comments on Averintev’s treatment of these.
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  48.  13
    Gweltaz Guyomarc’H. (2013). Les sources post-hellénistiques du questionnaire de Porphyre. Methodos. Savoirs Et Textes 13 (13).
    At the beginning of his Isagoge, Porphyry establishes a famous set of questions concerning genera and species, which is the origin of the medieval “Quarrel of universals”. But this text gave rise to difficulty for interpreters: does Porphyry, when elaborating this set of questions, refer to historical positions or does he offer these alternatives in a lingua franca, which would be neutral from a doctrinal point of view? This article focusing on the first of the three alternatives raised by Porphyry (...)
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  49.  5
    Carool Kersten (2015). Islamic Post-Traditionalism: Postcolonial and Postmodern Religious Discourse in Indonesia. Sophia 54 (4):473-489.
    Taking a critical view of the dominance of postcolonial studies by South Asian and Latin American scholars and intellectuals, this article presents a newly emerging discourse among young Indonesian Muslim intellectuals, known as ‘Islamic Post-Traditionalism’. The specific question addressed in the present investigation is to establish to what extent this strand of Muslim thought can be considered a contribution to the engagement with postcoloniality and an application of deconstructionist discourse critique developed by postmodern philosophers within the context of rethinking (...)
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    Neven Cvetićanin (2010). Constitution of Post Ideological Politics: Bismarck, Churchill, de Gaulle. Filozofija I Društvo 21 (1):89-110.
    The Essay is dealing with constitution of so called post ideological politics in new European history as specific political line that confronts to all ideological politics coming to the scene after the French Revolution. The term 'post ideological politics' is explained and substantiated in practice by analysing the deed and the portrait of three eminent statesmen - Bismarck Churchill and de Gaulle who are recognised as the strongest manifestation of what is called post ideological politics and what (...)
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