Search results for 'Elizabeth Levy Paluck' (try it on Scholar)

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  1.  1
    Elizabeth Levy Paluck (2012). The Dominance of the Individual in Intergroup Relations Research: Understanding Social Change Requires Psychological Theories of Collective and Structural Phenomena. Behavioral and Brain Sciences 35 (6):443-444.
    Dixon et al. suggest that the psychological literature on intergroup relations should shift from theorizing to A focus on social change exposes the importance of psychological theories involving collective phenomena like social norms and institutions. Individuals' attitudes and emotions may follow, rather than cause, changes in social norms and institutional arrangements.
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  2.  26
    Ellen Winner, Jonathan Levy, Joan Kaplan & Elizabeth Rosenblatt (1988). Children's Understanding of Nonliteral Language. Journal of Aesthetic Education 22 (1):51-63.
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  3. Elizabeth R. Schotter, Klinton Bicknell, Ian Howard, Roger Levy & Keith Rayner (2014). Task Effects Reveal Cognitive Flexibility Responding to Frequency and Predictability: Evidence From Eye Movements in Reading and Proofreading. Cognition 131 (1):1-27.
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  4. Neil Levy & Yasuko Kitano (2011). We're All Folk: An Interview with Neil Levy About Experimental Philosophy and Conceptual Analysis. Annals of the Japan Association for Philosophy of Science 19:87-98.
    The following is a transcript of the interview I (Yasuko Kitano) conducted with Neil Levy (The Centre for Applied Philosophy and Public Ethics, CAPPE) on the 23rd in July 2009, while he was in Tokyo to give a series of lectures on neuroethics at The University of Tokyo Center for Philosophy. I edited his words for publication with his approval.
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  5.  2
    Nerys Levy (2005). My Husband, Bob Levy. Ethos: Journal of the Society for Psychological Anthropology 33 (4):433-434.
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  6. Abraham Adolf Fraenkel, Yehoshua Bar-Hillel & Azriel Lévy (1973). Foundations of Set Theory [by] Abraham A. Fraenkel, Yehoshua Bar-Hillel [and] Azriel Levy. With the Collaboration of Dirk van Dalen. --. [REVIEW] North-Holland Pub. Co.
     
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  7. Nerys Levy (2005). My Husband, Bob Levy. Ethos 33 (4):433-434.
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  8. Paul Lévy (1968). Observations de M. Paul Lévy sur la lettre de M. Dieudonné. Revue de Métaphysique et de Morale 73 (2):250 - 251.
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  9. Robert I. Levy (2005). Ethnography, Comparison, and Changing Times. Ethos: Journal of the Society for Psychological Anthropology 33 (4):435-458.
  10.  41
    Cynthia Farrar, James S. Fishkin, Donald P. Green, Christian List, Robert C. Luskin & Elizabeth Levy Paluck (2010). Disaggregating Deliberation's Effects: An Experiment Within a Deliberative Poll. British Journal of Political Science 40 (2):333-347.
    Using data from a randomized field experiment within a Deliberative Poll, this paper examines deliberation’s effects on both policy attitudes and the extent to which ordinal rankings of policy options approach single-peakedness (a help in avoiding cyclical majorities). The setting was New Haven, Connecticut, and its surrounding towns; the issues were airport expansion and revenue sharing – the former highly salient, the latter not at all. Half the participants deliberated revenue sharing, then the airport; the other half the reverse. This (...)
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  11.  77
    Neil Levy (2011). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to (...)
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  12.  18
    Neil Levy (2014). Consciousness and Moral Responsibility. OUP Oxford.
    Neil Levy presents a new theory of freedom and responsibility. He defends a particular account of consciousness--the global workspace view--and argues that consciousness plays an especially important role in action. There are good reasons to think that the naïve assumption, that consciousness is needed for moral responsibility, is in fact true.
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  13. Jacob T. Levy (2008). Self-Determination, Non-Domination, and Federalism. Hypatia 23 (3):pp. 60-78.
    This article summarizes the theory of federalism as non-domination Iris Marion Young began to develop in her final years, a theory of self-government that tried to recognize interconnectedness. Levy also poses an objection to that theory: non-domination cannot do the work Young needed of it, because it is a theory about the merits of decisions not about jurisdiction over them. The article concludes with an attempt to give Young the last word.
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  14.  37
    Neil Levy (2007). The Social: A Missing Term in the Debate Over Addiction and Voluntary Control. American Journal of Bioethics 7 (1):35 – 36.
    The author comments on the article “The Neurobiology of Addiction: Implications for Voluntary Control of Behavior,‘ by S. E. Hyman. Hyman’s article suggests that addicted individuals have impairments in cognitive control of behavior. The author agrees with Hyman’s view that addiction weakens the addict’s ability to align his actions with his judgments. The author states that neuroethics may focus on brains and highlight key aspects of behavior but we still risk missing explanatory elements. Accession Number: 24077912; Authors: Levy, Neil (...)
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  15. Bernard-Henri Levy (2003). Sartre: The Philosopher of the Twentieth Century. Polity.
    'A whole man, made of all men, worth all of them, and any one of them worth him.' This was how Jean-Paul Sartre characterized himself at the end of his autobiographical study, Words. And Bernard-Henri Levy shows how Sartre cannot be understood without taking into account his relations with the intellectual forebears and contemporaries, the lovers and friends, with whom he conducted a lifelong debate. His thinking was essentially a tumultuous dialogue with his whole age and himself. He learned (...)
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  16.  41
    Donald Levy (1996). Freud Among the Philosophers: The Psychoanalytic Unconscious and its Philosophical Critics. Yale University Press.
    In this highly original book, Donald Levy considers the most important and persuasive of these philosophical criticisms, as articulated by four figures: Ludwig Wittgenstein, William James, Alasdair MacIntyre, and Adolf Grunbaum.
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  17.  3
    Catherine Levy (1997). La journée du 8 mars 1965 à Alger. Clio 1:11-11.
    Ce témoignage écrit est le récit d'un 8 mars, très particulier, dans un pays aujourd'hui déchiré par la guerre civile, l'Algérie. Catherine Lévy a enseigné de 1962 à 1965 en tant que « pied-rouge » : on désignait ainsi les Français et les Françaises qui sont partis en Algérie après l'indépendance pour aider à la construction de l'Algérie nouvelle. Professeur au Collège Ben Cheneb à Alger, elle était militante à l'UGTA de Bab-El-Oued et a participé à la manifestation qu'elle décrit (...)
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  18. Neil Levy (2014). Hard Luck: How Luck Undermines Free Will and Moral Responsibility. Oxford University Press Uk.
    The concept of luck has played an important role in debates concerning free will and moral responsibility, yet participants in these debates have relied upon an intuitive notion of what luck is. Neil Levy develops an account of luck, which is then applied to the free will debate. He argues that the standard luck objection succeeds against common accounts of libertarian free will, but that it is possible to amend libertarian accounts so that they are no more vulnerable to (...)
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  19. Daniel C. Levy (2005). To Export Progress: The Golden Age of University Assistance in the Americas. Indiana University Press.
    "An immensely valuable and detailed analysis of foreign, mainly American, assistance to Latin American higher education, To Export Progress provides an understanding of the 'what' and the 'why' of foreign aid to a key sector. This book will be a classic in its field." —Philip G. Altbach, Monan Professor of Higher Education, Boston College "Professor Daniel C. Levy, a leading authority in the field of higher education and the nonprofit sector in Latin America, once again has opened an (...)
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  20.  28
    John Levy (2004/1970). The Nature of Man According to the Vedanta. Sentient Publications.
    You will find this book to be one of the finest expositions of non-dualist philosophy, John Levy--an English mystic, teacher, and artist--uses Advaita's...
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  21. David N. Levy (2014). Wily Elites and Spirited Peoples in Machiavelli’s Republicanism. Lexington Books.
    In this book, author David N. Levy uses Machiavelli’s conflict between the elite and the people as the lens through which to understand the other major features of his republicanism. Through analyzing his Discourses on Livy, Levy shows that Machiavelli’s principles can provide support for, and constructive criticism of, modern liberal democracy.
     
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  22. Neil Levy (2006). Autonomy and Addiction. Canadian Journal of Philosophy 36 (3):427-447.
  23. Neil Levy (2007). Rethinking Neuroethics in the Light of the Extended Mind Thesis. American Journal of Bioethics 7 (9):3-11.
    The extended mind thesis is the claim that mental states extend beyond the skulls of the agents whose states they are. This seemingly obscure and bizarre claim has far-reaching implications for neuroethics, I argue. In the first half of this article, I sketch the extended mind thesis and defend it against criticisms. In the second half, I turn to its neuroethical implications. I argue that the extended mind thesis entails the falsity of the claim that interventions into the brain are (...)
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  24. Timothy J. Bayne & Neil Levy (2006). The Feeling of Doing: Deconstructing the Phenomenology of Agnecy. In Natalie Sebanz & Wolfgang Prinz (eds.), Disorders of Volition. MIT Press
    Disorders of volition are often accompanied by, and may even be caused by, disruptions in the phenomenology of agency. Yet the phenomenology of agency is at present little explored. In this paper we attempt to describe the experience of normal agency, in order to uncover its representational content.
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  25. Neil Levy (2004). Evolutionary Psychology, Human Universals, and the Standard Social Science Model. Biology and Philosophy 19 (3):459-72.
    Proponents of evolutionary psychology take the existence of humanuniversals to constitute decisive evidence in favor of their view. Ifthe same social norms are found in culture after culture, we have goodreason to believe that they are innate, they argue. In this paper Ipropose an alternative explanation for the existence of humanuniversals, which does not depend on them being the product of inbuiltpsychological adaptations. Following the work of Brian Skyrms, I suggestthat if a particular convention possesses even a very small advantageover (...)
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  26.  95
    Neil Levy (2004). Self-Deception and Moral Responsibility. Ratio 17 (3):294-311.
    The self-deceived are usually held to be moral responsible for their state. I argue that this attribution of responsibility makes sense only against the background of the traditional conception of self-deception, a conception that is now widely rejected. In its place, a new conception of self-deception has been articulated, which requires neither intentional action by self-deceived agents, nor that they possess contradictory beliefs. This new conception has neither need nor place for attributions of moral responsibility to the self-deceived in paradigmatic (...)
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  27.  90
    Neil Levy (2005). Contrastive Explanations: A Dilemma for Libertarians. Dialectica 59 (1):51-61.
    To the extent that indeterminacy intervenes between our reasons for action and our decisions, intentions and actions, our freedom seems to be reduced, not enhanced. Free will becomes nothing more than the power to choose irrationally. In recognition of this problem, some recent libertarians have suggested that free will is paradigmatically manifested only in actions for which we have reasons for both or all the alternatives. In these circumstances, however we choose, we choose rationally. Against this kind of account, most (...)
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  28. Neil Levy (2008). Self-Deception Without Thought Experiments. In T. Bayne & J. Fernández (eds.), Delusion and Self-Deception: Affective and Motivational Influences on Belief Formation. Psychology Press
    Theories of self-deception divide into those that hold that the state is characterized by some kind of synchronic tension or conflict between propositional attitudes and those that deny this. Proponents of the latter like Al Mele claim that their theories are more parsimonious, because they do not require us to postulate any psychological mechanisms beyond those which have been independently verified. But if we can show that there are real cases of motivated believing which are characterized by conflicting propositional attitudes, (...)
     
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  29.  42
    Neil Levy (2005). Libet's Impossible Demand. Journal of Consciousness Studies 12 (12):67-76.
    Abstract : Libet’s famous experiments, showing that apparently we become aware of our intention to act only after we have unconsciously formed it, have widely been taken to show that there is no such thing as free will. If we are not conscious of the formation of our intentions, many people think, we do not exercise the right kind of control over them. I argue that the claim this view presupposes, that only consciously initiated actions could be free, places a (...)
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  30. Neil Levy, Why Frankfurt-Style Cases Don't Help (Much).
    Frankfurt-style cases are widely taken to show that agents do not need alternative possibilities to be morally responsible for their actions. Many philosophers take these cases to constitute a powerful argument for compatibilism: if we do not need alternative possibilities for moral responsibility, it is hard to see what the attraction of indeterminism might be. I defend the claim that even though Frankfurt-style cases establish that agents can be responsible for their actions despite lacking alternatives, agents can only (...)
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  31.  34
    Neil Levy (2006). Determinist Deliberations. Dialectica 60 (4):453-459.
    Many incompatibilists, including most prominently Peter Van Inwagen, have argued that deliberation presupposes a belief in libertarian freedom. They therefore suggest that deliberating determinists must have inconsistent beliefs: the belief they profess in determinism, as well as the belief, manifested in their deliberation, that determinism is false. In response, compatibilists have advanced alternative construals of the belief in freedom presupposed by deliberation, as well as cases designed to show that determinists can deliberate without inconsistency. I argue that the compatibilist case (...)
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  32.  67
    Neil Levy (2007). Radically Socialized Knowledge and Conspiracy Theories. Episteme 4 (2):181-192.
    Abstract The typical explanation of an event or process which attracts the label ‘conspiracy theory’ is an explanation that conflicts with the account advanced by the relevant epistemic authorities. I argue that both for the layperson and for the intellectual, it is almost never rational to accept such a conspiracy theory. Knowledge is not merely shallowly social, in the manner recognized by social epistemology, it is also constitutively social: many kinds of knowledge only become accessible thanks to the agent's embedding (...)
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  33.  71
    Donald Levy (2003). How to Psychoanalyze a Robot: Unconscious Cognition and the Evolution of Intentionality. [REVIEW] Minds and Machines 13 (2):203-212.
    According to a common philosophical distinction, the `original' intentionality, or `aboutness' possessed by our thoughts, beliefs and desires, is categorically different from the `derived' intentionality manifested in some of our artifacts –- our words, books and pictures, for example. Those making the distinction claim that the intentionality of our artifacts is `parasitic' on the `genuine' intentionality to be found in members of the former class of things. In Kinds of Minds: Toward an Understanding of Consciousness, Daniel Dennett criticizes that claim (...)
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  34.  98
    Neil Levy, Closing the Door on the Belief in Ability Thesis.
    It is, as Dana Nelkin (2004) says, a rare point of agreement among participants in the free will debate that rational deliberation presupposes a belief in freedom. Of course, the precise content of that belief – and, indeed, the nature of deliberation – is controversial, with some philosophers claiming that deliberation commits us to a belief in libertarian free will (Taylor 1966; Ginet 1966), and others claiming that, on the contrary, deliberation presupposes nothing more than an epistemic openness that is (...)
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  35.  92
    Neil Levy (forthcoming). Restrictivism is a Covert Compatibilism. In N. Trakakis (ed.), Essays on Free Will and Moral Responsibility. Cambridge Scholars Press
    _Libertarian restrictivists hold that agents are rarely directly free. However, they seek to reconcile their views_ _with common intuitions by arguing that moral responsibility, or indirect freedom (depending on the version of_ _restrictivism) is much more common than direct freedom. I argue that restrictivists must give up either the_ _claim that agents are rarely free, or the claim that indirect freedom or responsibility is much more common_ _than direct freedom. Focusing on Kane’s version of restrictivism, I show that the view (...)
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  36.  50
    Donald Levy (2003). Neural Holism and Free Will. Philosophical Psychology 16 (2):205-229.
    Both libertarian and compatibilist approaches have been unsuccessful in providing an acceptable account of free will. Recent developments in cognitive neuroscience, including the connectionist theory of mind and empirical findings regarding modularity and integration of brain functions, provide the basis for a new approach: neural holism. This approach locates free will in fully integrated behavior in which all of a person's beliefs and desires, implicitly represented in the brain, automatically contribute to an act. Deliberation, the experience of volition, and cognitive (...)
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  37.  32
    Neil Levy (2007). Agents and Mechanisms: Fischer's Way. [REVIEW] Philosophical Quarterly 57 (226):123–130.
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  38.  38
    Gavrell Ortiz & Sara Elizabeth (2004). Beyond Welfare: Animal Integrity, Animal Dignity, and Genetic Engineering. Ethics and the Environment 9 (1):94-120.
    : Bernard Rollin argues that it is permissible to change an animal's telos through genetic engineering, if it doesn't harm the animal's welfare. Recent attempts to undermine his argument rely either on the claim that diminishing certain capacities always harms an animal's welfare or on the claim that it always violates an animal's integrity. I argue that these fail. However, respect for animal dignity provides a defeasible reason not to engineer an animal in a way that inhibits the development of (...)
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  39.  71
    Ken Levy (2001). The Main Problem with USC Libertarianism. Philosophical Studies 105 (2):107-127.
    There are two reasons to think that determinism is incompatible with responsibility. The first is that determinism negates the ability to do otherwise. The second is that determinism negates "ultimate self-causation" – that is, an agent’s being the ultimately self-caused originator of her action. My article responds to the second reason. I argue that ultimate self-causation is metaphysically impossible. Therefore if "source incompatibilists" like Robert Kane are right that responsibility requires ultimate self-causation, then responsibility is metaphysically impossible.
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  40. Neil Levy & Timothy J. Bayne (2004). A Will of One's Own: Consciousness, Control, and Character. International Journal of Law and Psychiatry 27 (5):459-470.
     
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  41. Anthony J. Greene, Barbara Spellman, Jeffery A. Dusek, Howard B. Eichenbaum & William B. Levy (2001). Relational Learning with and Without Awareness: Transitive Inference Using Nonverbal Stimuli in Humans. Memory and Cognition 29 (6):893-902.
     
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  42.  49
    Donald Levy (1983). Post-Hypnotic Suggestion and the Existence of Unconscious Mental Activity. Analysis 43 (October):184-189.
  43.  24
    Jonathan Levy (2005). Reflections on How the Theatre Teaches. Journal of Aesthetic Education 39 (4):20-30.
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  44.  20
    Michel T. de Schotten, Marika Urbanski, Hugues Duffau, Emmanuelle Volle, Richard Lévy, Bruno Dubois & Paolo Bartolomeo (2005). Direct Evidence for a Parietal-Frontal Pathway Subserving Spatial Awareness in Humans. Science 309 (5744):2226-2228.
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  45. Neil Levy (2006). On Determinism and Freedom. [REVIEW] Philosophical Quarterly 56 (223):310-312.
     
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  46.  68
    George Sher (2008). Who's in Charge Here?: Reply to Neil Levy. Philosophia 36 (2):223-226.
    In his response to my essay “Out of Control,” Neil Levy contests my claims that (1) we are often responsible for acts that we do not consciously choose to perform, and that (2) despite the absence of conscious choice, there remains a relevant sense in which these actions are within our control. In this reply to Levy, I concede that claim (2) is linguistically awkward but defend the thought that it expresses, and I clarify my defense of claim (...)
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  47.  34
    Jack Weinstein (2006). Sympathy, Difference, and Education: Social Unity in the Work of Adam Smith. Economics and Philosophy 22 (1):79-111.
    In this article, I examine Adam Smith's theory of the ways individuals in society bridge social and biological difference. In doing so, I emphasize the divisive effects of gender, race, and class to see if Smith's account of social unity can overcome such fractious forces. My discussion uses the metaphor of “proximity” to mean both physical and psychological distance between moral actors and spectators. I suggest that education – both formal and informal in means – can assist moral judgment by (...)
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  48.  70
    Peter Baumann (2008). Single-Case Probabilities and the Case of Monty Hall: Levy's View. Synthese 162 (2):265 - 273.
    In Baumann (American Philosophical Quarterly 42: 71–79, 2005) I argued that reflections on a variation of the Monty Hall problem throws a very general skeptical light on the idea of single-case probabilities. Levy (Synthese, forthcoming, 2007) puts forward some interesting objections which I answer here.
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  49.  5
    José Igor Prieto-Arranz (2015). Whiggish History for Contemporary Audiences. Implicit Religion in Shekhar Kapur's Elizabeth and Elizabeth: The Golden Age. Journal for the Study of Religions and Ideologies 14 (41):52-78.
    As James Chapman has famously put it in National Identity and the British Historical Film, historical films are “as much about the present in which they are made as they are about [the] past in which they are set.” This article discusses Shekhar Kapur’s aesthetically ground-breaking Elizabeth and its sequel Elizabeth: The Golden Age focusing on two main aspects, namely national identity issues and the representation of the enemy. Kapur’s Elizabeth films will first be (...)
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  50.  10
    Karen E. Tatum (2010). Drawing the Eczema Aesthetic: The Psychological Effects of Chronic Skin Disease as Depicted in the Works of John Updike, Elizabeth Bishop, and Zelda Fitzgerald. [REVIEW] Journal of Medical Humanities 31 (2):127-153.
    How might the psycho-social effects of chronic skin disease, its treatments (and discontents) be figuratively expressed in writing and painting? Does the art reveal common denominators in experience and representation? If so, how do we understand the cryptic language of these expressions? By examining the works of artists with chronic skin diseases—John Updike, Elizabeth Bishop, and Zelda Fitzgerald—some common features can be noted. Chronically broken skin can fracture the ego or self-perception, resulting in a disturbed body image, which (...)
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