Search results for 'Ethnocentrism' (try it on Scholar)

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  1.  12
    Justin Cruickshank, Social Contract Ethnocentrism, Carol Jones & A. Mere Idea (2000). David A. Reidy/Rawls's Wide View of Public Reason: Not Wide Enough 49–72 Daniel Attas/the Case of Guest Workers: Exploitation, Citizenship and Economic Rights 73–92. [REVIEW] Res Publica 6:345-346.
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  2. Finn Fuglestad (2005). The Ambiguities of History: The Problem of Ethnocentrism in Historical Writing. Unipub.
  3.  11
    Dong-Jin Lee & M. Joseph Sirgy (1999). The Effect of Moral Philosophy and Ethnocentrism on Quality-of-Life Orientation in International Marketing: A Cross-Culturaal Comparison. [REVIEW] Journal of Business Ethics 18 (1):73 - 89.
    This paper examines the effects of moral philosophy and ethnocentrism on quality of life orientation in international marketing. It also provides a cross-cultural comparison of ethical values between Koreans and Americans. International quality-of-life (IQOL) orientation refers to marketers' disposition to make decisions to enhance the well-being of consumers in foreign markets while preserving the well-being of other stakeholders. It is hypothesized that marketers' moral philosophy and ethnocentrism influence the development of marketers' IQOL. Specifically, the higher the IQOL orientation (...)
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  4.  48
    David Rondel (2009). Liberalism, Ethnocentrism, and Solidarity: Reflections on Rorty. Journal of Philosophical Research 34:55-68.
    In this paper I defend Richard Rorty against two critics of his moral and political philosophy—Will Kymlicka and Robert Talisse—to whom Rorty himself never responded directly. I argue that Kymlicka misrepresents Rorty’s so-called “ethnocentrism” by giving it a needlessly affirmative reading, and that Talisse, by failing to appreciate the distinction between “making truth claims” and “proposing experiments” misunderstands both Rorty’s use of Darwin and his antifoundational liberalism.
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  5.  9
    David Rondel (2010). Liberalism, Ethnocentrism, and Solidarity. Journal of Philosophical Research 34:55-68.
    In this paper I defend Richard Rorty against two critics of his moral and political philosophy—Will Kymlicka and Robert Talisse—to whom Rorty himself never responded directly. I argue that Kymlicka misrepresents Rorty’s so-called “ethnocentrism” by giving it a needlessly affirmative reading, and that Talisse, by failing to appreciate the distinction between “making truth claims” and “proposing experiments” misunderstands both Rorty’s use of Darwin and his antifoundational liberalism.
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  6.  9
    Jean Keller (2010). Rethinking Ruddick and the Ethnocentrism Critique of Maternal Thinking. Hypatia 25 (4):834-851.
    In the early 1990s, Sara Ruddick's Maternal Thinking was criticized for harboring a latent ethnocentrism. Ruddick responded to these critiques in the 1995 edition of her book, but her response has not yet been addressed in the feminist philosophical literature. This essay addresses this lacuna in the scholarship on Ruddick. In the last installment of this critique, Alison Bailey and Patrice DiQuinzio suggested that the only way for Ruddick to avoid the ethnocentrism charge would require her near-universalistic claims (...)
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  7.  3
    Jörn Rüsen (2004). How to Overcome Ethnocentrism: Approaches to a Culture of Recognition by History in the Twenty‐First Century1. History and Theory 43 (4):118-129.
    Much international and intercultural discourse about historiography is influenced by a way of historical thinking deeply rooted in human historical consciousness and that works throughout all cultures and in all times: ethnocentrism. Ethnocentric history conceives of identity in terms of “master-narratives” that define togetherness and difference as essential for identity in a way that causes tension and struggle. These narratives conceive of history in terms of “clashes of civilizations,” and they reinforce the idea that international and intercultural relations are (...)
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  8.  11
    Christophe Boesch (2010). Away From Ethnocentrism and Anthropocentrism: Towards a Scientific Understanding of “What Makes Us Human”. Behavioral and Brain Sciences 33 (2-3):86 - 87.
    The quest to understand has been heading towards an impasse, when comparative psychology compares primarily individuals that are not representative of their species. Captives experience such divergent socioecological niches that they cannot stand for their wild counterparts. Only after removing ethnocentrism and anthropocentrism will we be able to progress in our understanding of.
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  9.  4
    David F. Lancy (2010). When Nurture Becomes Nature: Ethnocentrism in Studies of Human Development. Behavioral and Brain Sciences 33 (2-3):99-100.
    This commentary will extend the territory claimed in the target article by identifying several other areas in the social sciences where findings from the WEIRD population have been over-generalized. An argument is made that the root problem is the ethnocentrism of scholars, textbook authors, and social commentators, which leads them to take their own cultural values as the norm.
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  10.  12
    Craig Smith (2012). Adam Ferguson and Ethnocentrism in the Science of Man. History of the Human Sciences 26 (1):0952695112467027.
    The Scottish moral philosopher Adam Ferguson (1723–1816) is recognized as one of the founding fathers of sociology and social science more generally. This article examines his early ruminations on what has come to be seen as one of the most pressing methodological concerns for social science: the problem of ethnocentrism. The article explores Ferguson’s attempts to deal with this problem and his attempt to plot the relationship between empirical research, theory formation and normative moral judgement. It argues that Ferguson (...)
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  11.  5
    Marinus H. van Uzendoorn (1990). The Relation of Moral Judgement to Authoritarianism, Sexism, Ethnocentrism, and Concern About Nuclear War. Journal of Moral Education 19 (1):38-47.
    Abstract This study focuses on the relation between moral arguments and political attitudes such as concern about nuclear war, sexism, attitudes toward minority groups, and authoritarianism. Forty?six high school students were involved in a quantitative study based upon tests and questionnaires, and 19 of them participated in a qualitative study based on interviews. The measures were: the ?Sociomoral Reflection Objective Measure?, the ?Inventory of Nuclear War Attitudes?, the Slade and Jenner sexism scale, an ethnocentrism scale, and a Dutch version (...)
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  12.  3
    Robert L. Simon (2004). From Ethnocentrism to Realism: Can Discourse Ethics Bridge the Gap? Journal of the Philosophy of Sport 31 (2):122-141.
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  13.  5
    John A. Lynch (2011). “Through a Glass Darkly”: Researcher Ethnocentrism and the Demonization of Research Participants. American Journal of Bioethics 11 (4):22-23.
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  14.  13
    Thomas R. Shultz, Max Hartshorn & Artem Kaznatcheev (2009). Why is Ethnocentrism More Common Than Humanitarianism. In N. A. Taatgen & H. van Rijn (eds.), Proceedings of the 31st Annual Conference of the Cognitive Science Society. 2100--2105.
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  15. S. Charusheela (2001). Women's Choices and the Ethnocentrism/Relativism Dilemma. In Stephen Cullenberg, Jack Amariglio & David F. Ruccio (eds.), Postmodernism, Economics and Knowledge. Routledge 197--220.
     
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  16.  24
    Fernando Robles (2012). Epistemologiesof Modernity: between ethnocentrism,universalistrationalism and Latin American alternatives. Cinta de Moebio 45 (45):169-203.
    In the context of the Eurocentric theories of modernity, the following article addresses four relevant topics and its corresponding deconstruction. 1) Hegel’s concept of modernity as the discovery of subjectivity in Western Europe. 2) Max Weber’s concept of modernity by emphasizing his criticism of protestant ethic as the engine of capitalism.3) Jürgen Habermas's conception of modernity as ‘unfinished project’, emphasizing the theoretical structure of the life-world, which occupies a special and important place in his theory of modernity.Finally, I discuss the (...)
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  17.  14
    Ron Amundson (1982). Science, Ethnoscience, and Ethnocentrism. Philosophy of Science 49 (2):236-250.
    The conventionalist epistemology of cultural anthropology can be seen to be embedded in the methods of 'cognitive anthropology', the study of folk conceptual systems. These methods result in indiscriminately depicting all folk systems as conventional, whether or not the systems are intended by the native to represent objective features of the world. Hypothetical and actual ethnographic situations are discussed. It is concluded that the anthropologist's projection of his/her own epistemology onto a native system is ethnocentric. This epistemological prejudice may be (...)
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  18.  44
    Justin Cruickshank (2000). Ethnocentrism, Social Contract Liberalism and Positivistic-Conservatism: Rorty's Three Theses on Politics. Res Publica 6 (1):1-23.
    In this article I argue that Rorty has three separatearguments for liberalism. The pragmatic-ethnocentric argument for liberalism,as a system which works for `us liberals'', is rejectedfor entailing relativism. The social contract argument results in an extreme formof individualism. This renders politics redundantbecause there is no need for the (liberal) state toprotect poetic individuals, who are capable ofdefending themselves. Even if the less able areharmed, the state could not prevent this, givenRorty''s arguments about discursive enrichment withina language game. Finally, the positivistic-conservative (...)
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  19. Andreas Kronenberg (1984). Where Are the Barbarians-Ethnocentrism Versus the Illusion of Cultural Universalism-the Answer of an Anthropologist to a Philosopher. Ultimate Reality and Meaning 7 (3):233-237.
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  20.  39
    Farid Abdel-Nour (2000). Liberalism and Ethnocentrism. Journal of Political Philosophy 8 (2):207–226.
  21.  8
    Chad Joseph McEvoy (2002). A Consideration of Human Xenophobia and Ethnocentrism From a Sociobiological Perspective. Human Rights Review 3 (3):39-49.
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  22.  34
    Jörn Rüsen (2008). The Horror of Ethnocentrism: Westernization, Cultural Difference, and Strife in Understanding Non-Western Pasts in Historical Studies. History and Theory 47 (2):261–269.
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  23.  5
    Thomas R. Shultz, Max Hartshorn & Ross A. Hammond (2008). Stages in the Evolution of Ethnocentrism. In B. C. Love, K. McRae & V. M. Sloutsky (eds.), Proceedings of the 30th Annual Conference of the Cognitive Science Society. Cognitive Science Society 1244--1249.
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  24.  3
    G. Roth (1993). Between Cosmopolitanism and Ethnocentrism: Max Weber in the Nineties. Télos 1993 (96):148-162.
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  25.  13
    Helder de Schutter (2007). Hermeneutics, Postcolonialism, and Overcoming Ethnocentrism in Intercultural Communication. International Studies in Philosophy 39 (4):121-146.
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  26.  13
    Marianne Janack (1998). Rorty on Ethnocentrism and Exclusion. Journal of Speculative Philosophy 12 (3):204 - 216.
  27. Michael A. Peters & A. C. Besley (2011). Intercultural Understanding, Ethnocentrism and Western Forms of Dialogue. Analysis and Metaphysics 10:81-100.
     
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  28.  10
    Fred Gifford (1988). Book Review:The Sociobiology of Ethnocentrism: Evolutionary Dimensions of Xenophobia, Discrimination, Racism and Nationalism. Vernon Reynolds, Vincent Fagler, Ian Vine. [REVIEW] Ethics 99 (1):183-.
  29.  3
    Charles McKelvey (1993). [Book Review] Beyond Ethnocentrism, a Reconstruction of Marx's Concept of Science. [REVIEW] Science and Society 57 (1):95-98.
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  30.  3
    Anastasia Apostolides & Yolanda Dreyer (2008). The Greek Evil Eye, African Witchcraft, and Western Ethnocentrism. Hts Theological Studies 64 (2):1021-1042.
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  31.  7
    Jörnrüsen (2004). How to Overcome Ethnocentrism: Approaches to a Culture of Recognition by History in the Twenty-First Century. History and Theory 43 (4):118–129.
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  32.  4
    Ofelia Schutte (1985). Overcoming Ethnocentrism in the Philosophy Classroom. Teaching Philosophy 8 (2):137-144.
  33.  1
    William J. Morgan (1998). Ethnocentrism and the Social Criticism of Sports: A Response to Roberts. Journal of the Philosophy of Sport 25 (1):81-102.
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  34.  1
    Aurelio José Figueredo, Paul Robert Gladden & Candace Jasmine Black (2012). Parasite Stress, Ethnocentrism, and Life History Strategy. Behavioral and Brain Sciences 35 (2):87-88.
    Fincher & Thornhill (F&T) present a compelling argument that parasite stress underlies certain cultural practices promoting assortative sociality. However, we suggest that the theoretical framework proposed is limited in several ways, and that life history theory provides a more explanatory and inclusive framework, making more specific predictions about the trade-offs faced by organisms in the allocation of bioenergetic and material resources.
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  35. Miguel A. Cabrera (2008). A Critique of Ethnocentrism and the Crisis of Modernity. History and Theory 47 (4):607-616.
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  36. Marilyn Frye (2000). Essentialism/Ethnocentrism: The Failure of the Ontological Cure. Is Academic Feminism Dead? Theory in Practice, Ed., the Center for Advanced Feminist Studies at the University of Minnesota. NYU Press.
  37. Albert C. Heinrich (1980). In Reading Two Recent Issues of Ultimate Reality and Meaning (the Papago and Navajo Articles-2, Pp. 4-15 and 84-108), and Earlier Ones on Hindu Religion, and Indeed a Number of Other Essays on Religions Outside the Range of the Semitic Religions, I Am Struck by the Ethnocentrism That is Implicit in Them-Sometimes. [REVIEW] Ultimate Reality and Meaning 3:314.
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  38. Philip J. Kain (1993). Marx, Sahlins, and Ethnocentrism. Rethinking Marxism 6:79-101.
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  39. Linda Nicholson (1993). Ethnocentrism in Grand Theory. In Roger S. Gottlieb (ed.), Radical Philosophy: Tradition, Counter-Tradition, Politics. Temple University Press 48--64.
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  40. David Sobrevilla (1991). Aesthetics and Ethnocentrism. In Marcelo Dascal (ed.), Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill
     
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  41. William Uzgalis (2005). Berkeley and the Westward Course of Empire : On Racism and Ethnocentrism. In Andrew Valls (ed.), Race and Racism in Modern Philosophy. Cornell University Press
  42. A. Van Niekerk (1993). Relativism Versus Ethnocentrism? South African Journal of Philosophy 12 (2):31-37.
     
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  43.  4
    Nikola Bozilovic (2010). Context of Culture: Critique of the Primitive Mind. Filozofija I Društvo 21 (2):71-95.
    The author of this paper has the intention to reach the new meaning and sense of the primitive mentality by analyzing it in early social communities. He also wants to point out the possible reflections of the spirit and consciousness of our ancestors on us, here and now. The first part of the paper is dedicated to a critical deliberation on anthropological conflicts which have arisen concerning the reasoning power of the so-called primitives. The crucial question lies in the following: (...)
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  44.  14
    J. Philippe Rushton (1989). Genetic Similarity, Human Altruism, and Group Selection. Behavioral and Brain Sciences 12 (3):503.
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  45. Curtis A. Rigsby (2010). Nishida on Heidegger. Continental Philosophy Review 42 (4):511-553.
    Heidegger and East-Asian thought have traditionally been strongly correlated. However, although still largely unrecognized, significant differences between the political and metaphysical stance of Heidegger and his perceived counterparts in East-Asia most certainly exist. One of the most dramatic discontinuities between East-Asian thought and Heidegger is revealed through an investigation of Kitarō Nishida’s own vigorous criticism of Heidegger. Ironically, more than one study of Heidegger and East-Asian thought has submitted that Nishida is that representative of East-Asian thought whose philosophy most closely (...)
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  46.  13
    Micaela Di Leonardo (1998). Exotics at Home: Anthropologies, Others, American Modernity. University of Chicago Press.
    In this pathbreaking study, Micaela di Leonardo reveals the face of power within the mask of cultural difference. From the 1893 World's Fair to Body Shop advertisements, di Leonardo focuses on the intimate and shifting relations between popular portrayals of exotic Others and the practice of anthropology. In so doing, she casts new light on gender, race, and the public sphere in America's past and present. "An impressive work of scholarship that is mordantly witty, passionately argued, and takes no prisoners."--Lesley (...)
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  47.  8
    Karen Mizell (2015). Philosophy for Children, Community of INquiry, and Human Rights Education. Childhood and Philosophy 11 (22):319-328.
    The Community of Inquiry is a unique discourse model that brings adults and children together in collaborative discussions of philosophical and ethical topics. This paper examines the potential for COI to deepen children’s moral and intellectual understanding through recursive discourse that encourages them to transcend cultural limitations, confront their own moral predispositions, and increase inter-cultural understanding. As children become familiar with normative values couched in ethical dialogue, they are immersed in ideals of reciprocity and empathy. Such dialogues can become effective (...)
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  48.  35
    Gillian Brock & Quentin D. Atkinson (2008). What Can Examining the Psychology of Nationalism Tell Us About Our Prospects for Aiming at the Cosmopolitan Vision? Ethical Theory and Moral Practice 11 (2):165 - 179.
    Opponents of cosmopolitanism often dismiss the position on the grounds that cosmopolitan proposals are completely unrealistic and that they fly in the face of our human nature. We have deep psychological needs that are satisfied by national identification and so all cosmopolitan projects are doomed, or so it is argued. In this essay we examine the psychological grounds claimed to support the importance of nationalism to our wellbeing. We argue that the alleged human needs that nationalism is said to satisfy (...)
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  49.  89
    Marcelo Dascal (ed.) (1991). Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill.
  50.  4
    Cristóbal Gonzalo Carmona Caldera (2009). Pueblos indígenas y la tolerancia occidental:. Los derechos humanos como forma sublimada de asimilación. Polis 23.
    Ignorando la especificidad cultural de su origen y la vaguedad de sus fundamentos, los derechos humanos han sido instituidos como marco en el que se deben desarrollar las relaciones entre los pueblos indígenas y las sociedades occidentales. Sin embargo, ello puede causar más problemas que beneficios en la construcción de un Estado que pretenda perseguir la justicia etnocultural. En el presente trabajo, se analizará de qué forma los derechos humanos se pueden convertir en un arma ideológica que complete la colonización (...)
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