Search results for 'Everyday Life' (try it on Scholar)

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  1.  13
    Christian Coff (2013). A Semiotic Approach to Food and Ethics in Everyday Life. Journal of Agricultural and Environmental Ethics 26 (4):813-825.
    The aim of this paper is to explore how food can be analyzed in terms of signs and codes of everyday life, and especially how food can be used to express ethical concerns. The paper investigates the potential of a semiotic conceptual analysis: How can the semiotic approach be used to analyze expressions of ethics and food ethics in everyday life? The intention is to explore from a theoretical point of view and with constructed cases, how (...)
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  2.  3
    Ivana Spasic (2003). Feminism and the Sociology of Everyday Life. Filozofija I Društvo 22:151-169.
    This paper examines the influences of feminist thought on sociological theory and research, refracted through the conceptualization of the sphere of everyday life. It is argued that there are important theoretical affinities between feminism and the sociology of everyday life, as it has developed since mid-20th century. Main feminist contributions to sociological study of everyday life are identified at two levels: substantive , and epistemological . The position of the feminist theorist Dorothy Smith is (...)
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  3.  1
    Marius Jucan (2010). Adrian Neculau (Ed.) Viata Cotidianã În Communism (Everyday Life in Communism). Journal for the Study of Religions and Ideologies 5 (13):163-164.
    Adrian Neculau (ed.) Viata cotidianã în communism (Everyday Life in Communism) Polirom, Iaoi, 2005, 367 pages.
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  4.  1
    Zagorka Golubovic (2002). Politics and Everyday Life: Serbia 1999-2002. Filozofija I Društvo 19:307-319.
    A field study is accomplished in 20 towns in Serbia by the method of deep interview. The objective of the investigation: to find out how the citizens themselves have experienced the last years of the former regime as well as the change after the 5th of October, 2000. The study is focused on the attitudes of the informants regarding the reasons of the fall of the former regime and the motives which have moved them to involve in the struggle for (...)
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  5.  41
    Bernward Joerges (1988). Technology in Everyday Life: Conceptual Queries. Journal for the Theory of Social Behaviour 18 (2):219–237.
    According to an editor of The Economist, the world produced, in the years since World War II, seven times more goods than throughout all history. This is well appreciated by lay people, but has hardly affected social scientists. They do not have the conceptual apparatus for understanding accelerated material-technical change and its meaning for people's personal lives, for their ways of relating to them-selves and to the outside world. Of course, a great deal of speculation about emerging life forms (...)
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  6.  7
    Elmar Flatschart (2012). Everyday Life and the State, Peter Bratsis, Boulder: Paradigm Publishers, 2006. Historical Materialism 20 (3):201-212.
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  7.  96
    Agnes Heller (1984). Everyday Life. Routledge & Kegan Paul.
    CHAPTER 1 The abstract concept of 'everyday life' If individuals are to reproduce society, they must reproduce themselves as individuals. ...
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  8.  4
    Erik Conrad (2011). Soft Architectures for Everyday Life. AI and Society 26 (2):123-128.
    Technologies not only change “external reality” but also change our internal consciousness, shaping the way we experience the world. As the reality of intelligent environments is upon us—ushered along with the age of ubiquitous computing—we must be careful that the ideology these technologies embody is not blindly incorporated into the environment. As disciplines, engineering and computer science make implicit assumptions about the world that conflict with traditional modes of cultural production. For example, space is commonly understood to be the void (...)
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  9.  35
    Michael Gardiner (2000). Critiques of Everyday Life. Routledge.
    Recent years have witnessed a burgeoning interest in the study of everyday life within the social sciences and humanities. In Critiques of Everyday Life Michael Gardiner proposes that there exists a counter-tradition within everyday life theorizing.
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  10. Ben Highmore (2002). Everyday Life and Cultural Theory: An Introduction. Routledge.
    Everyday Life and Cultural Theory provides a unique critical and historical introduction to theories of everyday life. Ben Highmore traces the development of conceptions of everyday life, from the Mass Observation project of the 1930s to contemporary theorists. Individual chapters examine: * Theories of the everyday * Fragments of everyday life * Surrealism: the marvelous in the everyday * Walter Benjamin's Trash Aesthetics * Mass Observation: the science of everyday (...)
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  11.  71
    Ben Highmore (ed.) (2002). The Everyday Life Reader. Routledge.
    The Everyday Life Reader brings together a wide range of thinkers from Freud to Baudrillard with primary sources on everyday life such as the Mass Observation survey and key texts by Michel de Certeau and Henri Lefebvre, to provide a comprehensive resource on theories of everyday life. Ben Highmore's introduction surveys the development of thought about everyday life, setting theories in their social and historical context, and each themed section opens with an (...)
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  12. Ivana Petkovic (2003). An Anthropological Comparison Between Two Studies of Everyday Life. Filozofija I Društvo 22:195-209.
    The paper is based on the experiences of a fieldwork researcher. Two studies of everyday life are compared. In spite of the differences in theoretical frameworks and methodologies, important similarities are identified, leading to identical basic results. These similarities are to be found in the dependence of the everyday survival on political survival, of everyday life on political life, of coping on political developments. The similarity is proved by pointing to the shared broader socio-historical (...)
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  13.  29
    Finn Janning (2015). Philosophy for Everyday Life. Journal of Philosophy of Life 5 (1):1-18.
    The aim of this essay is two-sided. The first is to illustrate to what extent philosophy can contribute to our everyday living. The second is to illustrate how. The implicit thesis that I try to unfold in this experimental essay is that these two sides—what and how—constantly intermingle. Although the philosophical approach takes its inspiration from the French philosophers Gilles Deleuze and Michel Serres, as well as from modern secular mindfulness, the main consideration in any philosophy that contributes to (...)
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  14.  9
    André Comte-Sponville (2001). A Small Treatise on the Great Virtues: The Uses of Philosophy in Everyday Life. Metropolitan Books.
    An utterly original exploration of the timeless human virtues and how they apply to the way we live now, from a bold and dynamic French writer. In this graceful, incisive book, writer-philosopher André Comte-Sponville reexamines the classic human virtues to help us under-stand "what we should do, who we should be, and how we should live." In the process, he gives us an entirely new perspective on the value, the relevance, and even the charm of the Western ethical (...)
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  15. Pim Klaassen, Erik Rietveld & Julien Topal (2010). Inviting Complementary Perspectives on Situated Normativity in Everyday Life. Phenomenology and the Cognitive Sciences 9 (1):53-73.
    In everyday life, situations in which we act adequately yet entirely without deliberation are ubiquitous. We use the term “situated normativity” for the normative aspect of embodied cognition in skillful action. Wittgenstein’s notion of “directed discontent” refers to a context-sensitive reaction of appreciation in skillful action. Extending this notion from the domain of expertise to that of adequate everyday action, we examine phenomenologically the question of what happens when skilled individuals act correctly with instinctive ease. This question (...)
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  16.  43
    Kal Alston (2001). Re/Thinking Critical Thinking: The Seductions of Everyday Life. Studies in Philosophy and Education 20 (1):27-40.
    The way that critical thinking has been framed as aneducational objective has led, on the one hand, to itssuccessful saturation of educational discourse and, onthe other, to an equation of critical thinking withdemonstrable rhetorical skills. This essay suggeststhat both critical thinking and obstacles tosuccessful critical thinking are most commonly foundin the activities of everyday life. Humans deploycritical thinking in expressions of socialimagination, illuminations of our selves andrelationship, and in ethical choices and publicengagements. By (...)
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  17. Eric L. Santner (2001). On the Psychotheology of Everyday Life: Reflections on Freud and Rosenzweig. University of Chicago Press.
    In On the Psychotheology of Everyday Life, Eric Santner puts Sigmund Freud in dialogue with his contemporary Franz Rosenzweig in the service of reimagining ethical and political life.
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  18. Howard R. Pollio (1997/2006). The Phenomenology of Everyday Life. Cambridge University Press.
    The Phenomenology of Everyday Life presents results from a rigorous qualitative approach to the psychological study of everyday human activities and experiences. This book does not replace scientific observation with humanistic analysis, but provides an additional perspective on significant human questions. The qualitative approach this book employs is grounded in the philosophical traditions of existentialism and phenomenology, which use dialogue as their major method of inquiry. These traditions are especially well adapted to encompass and describe human events (...)
     
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  19.  7
    Benjamin J. Lovett, Alexander H. Jordan & Scott S. Wiltermuth (2012). Individual Differences in the Moralization of Everyday Life. Ethics and Behavior 22 (4):248-257.
    We report on the development and initial validation of the Moralization of Everyday Life Scale, designed to measure variations in people's assignment of moral weight to commonplace behaviors. In Study 1, participants reported their judgments for a large number of potential moral infractions in everyday life; principal components analysis revealed 6 main dimensions of these judgments. In Study 2, scores on the 30-item MELS showed high reliability and distinctness from the Big 5 personality traits. In Study (...)
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  20.  35
    Scott R. Harris (2000). The Social Construction of Equality in Everyday Life. Human Studies 23 (4):371-393.
    This article proposes "equality" as a topic for interactionist research. By drawing on the perspectives of Herbert Blumer, Alfred Schutz, and Harold Garfinkel, an attempt is made to lay the theoretical groundwork for studying the interpretive and experiential aspects of equality. Blumer's fundamental premises of symbolic interactionism, Schutz's analysis of relevance and typification, and Garfinkel's treatment of reflexivity and indexicality are explicated and applied to the subject of equality. I then draw upon the moral theory of John Dewey to suggest (...)
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  21.  24
    Elliot Turiel (2003). Resistance and Subversion in Everyday Life. Journal of Moral Education 32 (2):115-130.
    The main thesis of this article is that resistance and subversion are part of everyday life in most cultures, and that they are integral to the process of development. Many of our theories of social and moral development either fail to account for resistance, and treat it largely as anti-social, or view it as unusual activity sometimes undertaken by those who have reached a high level of development. Several examples are presented to illustrate that resistance and subversion are (...)
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  22.  15
    George Psathas (1980). Approaches to the Study of the World of Everyday Life. Human Studies 3 (1):3 - 17.
    I have only begun to sketch out some of the differences between the work of Harold Garfinkel and Alfred Schutz. As the work of ethnomethodology accumulates and as other commentators begin to explore their similarities and differences, a clearer picture will, I am certain, emerge. For now, I shall only conclude with the following brief summary.As Natanson (1966, p. 152) has noted, “for Schutz, mundane existence is structured by the typifications of man in the natural standpoint. Common sense is then (...)
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  23.  80
    Brad S. Gregory (1999). Is Small Beautiful? Microhistory and the History of Everyday Life. History and Theory 38 (1):100–110.
    The History of Everyday Life. Reconstructing Historical Experiences and Ways of Life by Alf Lüdtke; William Templer Jeux D'Échelles. La Micro-Analyse à L'Expérience. by Jacques Revel.
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  24.  1
    Raquel Guzzo, Ana Paula Moreira & Adinete Mezzalira (2015). Everyday Life and Public Elementary School in Brazil: A Critical Psychological Intervention Model. Outlines. Critical Practice Studies 16 (2):71-87.
    Brazil has one of the highest levels of economic disparity in the world. The educational system plays a large role in this reality, acting as a mechanism of social exclusion. Neoliberalism has resulted in the commodification of education, empowering private schools while undermining the public system. This has created a vicious cycle, whereby educational inequality reflects and reinforces social inequality. Such a system violates the rights of children not lucky enough to be born into wealth – the right to equal (...)
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  25.  1
    Lisbeth Hybholt (2015). Routines and Concerns in Conduct of Everyday Life. Outlines. Critical Practice Studies 16 (2):88-102.
    In this paper, I explore the concept conduct of everyday life, namely routines and real life, as they are confronted with empirical observations. The observations are from a study of changes in the conduct of everyday life for individuals who attended a patient education course. The course was a part of their treatment after a hospitalisation with depression in a psychiatric ward. I use analysis of the main individual, Steven’s, conduct of everyday life (...)
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  26.  8
    Jean Bethke Elshtain (1997). Real Politics: At the Center of Everyday Life. Johns Hopkins University Press.
    One of America's foremost public intellectuals, Jean Bethke Elshtain has been on the frontlines in the most hotly contested and deeply divisive issues of our time. Now in Real Politics , Elshtain gives further proof of her willingness to speak her mind, courting disagreement and even censure from those who prefer their ideologies neat. At the center of Elshtain's work is a passionate concern with the relationship between political rhetoric and political action. For Elshtain, politics is a sphere of concrete (...)
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  27. Andrew Light & Jonathan Smith (eds.) (2005). The Aesthetics of Everyday Life. Columbia University Press.
    The aesthetics of everyday life, originally developed by Henri Lefebvre and other modernist theorists, is an extension of traditional aesthetics, usually confined to works of art. It is not limited to the study of humble objects but is rather concerned with all of the undeniably aesthetic experiences that arise when one contemplates objects or performs acts that are outside the traditional realm of aesthetics. It is concerned with the nature of the relationship between subject and object. One significant (...)
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  28. Jack D. Douglas (1971). Understanding Everyday Life: Toward the Reconstruction of Sociological Knowledge. London,Routledge and Kegan Paul.
    Understanding Everyday Life All of sociology necessarily begins with the understanding of everyday life, and all of sociology is directed either to ...
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  29.  14
    Uday Singh Mehta (2010). Gandhi on Democracy, Politics and the Ethics of Everyday Life. Modern Intellectual History 7 (2):355-371.
    This paper is about Gandhi's critique of politics, of which his ambivalence towards democracy was a part. I argue that for Gandhi the ground of moral action is fearlessness, while that of political reason is security and self-defense. Gandhi sees the context of moral action in the mundane fabric of everyday life, in places such as the family and the village. For that reason he does not believe that moral action requires being supplemented by the particular kind of (...)
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  30.  24
    Lothar Philipps (1999). Approximate Syllogisms – on the Logic of Everyday Life. Artificial Intelligence and Law 7 (2-3):227-234.
    Since Aristotle it is recognised that a valid syllogism cannot have two particular premises. However, that is not how a lay person sees it; at least as long as the premises read many, most etc, instead of a plain some. The lay people are right if one considers that these syllogisms do not have strict but approximate (Zadeh) validity. Typically there are only particular premises available in everyday life and one is dependent on such syllogisms. – Some rules (...)
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  31.  2
    Ivana Spasic (2005). Politics and Everyday Life in Serbia in 2005: Views of Politics, Change of Social System, the Public Sphere. Filozofija I Društvo 27:45-74.
    The paper offers an analysis of the interview data collected in the project "Politics and everyday life: Three years later" in terms of three main topics: attitudes to the political sphere, change of social system, and the democratic public sphere. The analysis focuses on ambivalences expressed in the responses which, under the surface of overall disappointment and discontent, may contain preserved results of the previously achieved "social learning" and their positive potentials. The main objective was to examine to (...)
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  32. B. Hingham (2002). Introduction. Questioning Everyday Life. In Ben Highmore (ed.), The Everyday Life Reader. Routledge 1--34.
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  33.  16
    Eran Dorfman (2013). Naturalism, Objectivism and Everyday Life. Royal Institute of Philosophy Supplement 72:117-133.
    In this paper I analyse the role of naturalism and objectivism in everyday life according to Husserl and Merleau-Ponty. Whereas Husserl attributes the naturalistic attitude mainly to science, he defines the objectivist attitude as a naiveté which equally applies to the natural attitude of everyday life. I analyse the relationship between the natural attitude and lived experience and show Husserl's hesitation regarding the task of phenomenology in describing the lived experience of everyday life, since (...)
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  34.  9
    Alexander V. Maslikhin (2008). Basic Everyday Life and Civilized Human Life. Proceedings of the Xxii World Congress of Philosophy 20:149-156.
    Philosophy distinguishes life in general, inherent in all living things and social life – human life in a society. The last means the numerous relationships of man to nature, society, and all other people. To understand the social life, it should be considered at two levels: first, as everyday life, and, second, as «civilized», much higher according to its contents. The everyday life and the (...)
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  35.  7
    John Passmore (1962). Explanation in Everyday Life, in Science, and in History. History and Theory 2:105-123.
    Here the author explains the different ways in which explanation is made. He start saying how we explain things that we don't understand in everyday life, were sometimes simple relates or ideas are enough (to explain complex things to a kid, for example), and for us, when we don't understand something, we organise our thinking in order to find a explanation which has to be intelligible, adequate and correct. In science, they are not always like that, and they (...)
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  36.  4
    Johan von Essen (forthcoming). The Dynamics of Change in Everyday Life: Final Response. Foundations of Science:1-4.
    Due to Swedish history, to date there has been a common understanding of the meaning of volunteering in Sweden. However, it seems as if the meaning of volunteering is changing in Sweden, at least in some atypical hybrid organizations. However, this change presupposes that there is a conception of volunteering that has been institutionalized by tradition. Hence, to understand this change, one has to capture the institutionalized meaning of volunteering. In the academic debate there is sometimes an implied opposition between (...)
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  37.  13
    Dan Eugen Ratiu (2013). Remapping the Realm of Aesthetics: On Recent Controversies About the Aesthetic and Aesthetic Experience in Everyday Life. Estetika 50 (1):3-26.
    This article addresses two controversial open questions in philosophical aesthetics: the nature and value of the aesthetic and of aesthetic experience when approached from the standpoint of ‘aesthetics of everyday life’ (AEL). Contrasting ‘strong’ AEL accounts that consider them radically different from those in the sphere of art, I claim that extending the realm and scope of aesthetics towards everyday life does not necessarily dispense with the concepts of the aesthetic and aesthetic (...)
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  38.  28
    Mary F. Rogers (1984). Everyday Life as Text. Sociological Theory 2:165-186.
    The work of literary structuralists, particularly Roland Barthes, provides sharper insights into ethnomethodology than symbolic interactionism, labeling theory, or phenomenology. Further, it suggests that the metaphor of text may be fruitful for analysts of everyday life. Greater theoretical benefits derive from that metaphor, however, if one applies it using the ideas of literary theorists outside the structuralist tradition.
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  39.  26
    Jaap Bos (2004). Everyday Life Objectivity. Social Epistemology 18 (2 & 3):123 – 138.
    Looking at objectivity in scientific practices from a rhetoric point of view, this paper focuses on three related strategies of objectification found in the early psychoanalytic situation (1901-1924): formalisation and purification of language, accumulation of symbolic capital, and social distancing. On the one hand, these strategies help empower psychoanalytic discourse while, on the other, they reduce its proponents at the same time to subjects of these strategies. The aim of the analysis is to look at the moment when this happens (...)
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  40.  3
    José Santos Herceg (2014). Everyday Life: First steps for a philosophical conceptualization. Alpha (Osorno) 38:173-196.
    En el presente estudio se busca superar la sensación que existe entre los autores de que la “cotidianidad” es un concepto vago, problemático, polisémico y que, por lo mismo, es inasible o incluso imperceptible. Esta tarea se vuelve aún más apremiante actualmente, al constatar la importancia central que ha ido tomando la categoría de cotidianidad en los estudios contemporáneos. Es así como hemos abordado este trabajo a partir de diferentes problemas: primero, desde la pregunta por la universalidad del concepto; segundo, (...)
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  41.  3
    Lotte Huniche (2003). Studying Genetic Risk in the Conduct of Everyday Life. Outlines. Critical Practice Studies 5 (1):47-54.
    This article is a revised version of a talk given in lieu of the Ph.D. dissertation: "Huntington´s Disease in Everyday Life. Knowledge, Ignorance and Genetic Risk". The dissertation evolves around the analysis of modern living with risk for a late onset genetic disorder. Here, three aspects of everyday lives faced with Huntington´s Disease (HD) are discussed. First, HD is one aspect of everyday living along with a variety of other aspects. The importance of risk is analysed (...)
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  42.  10
    Roy W. Roring, Kiruthiga Nandagopal & K. Anders Ericsson (2007). Can the Parieto-Frontal Integration Theory Be Extended to Account for Individual Differences in Skilled and Expert Performance in Everyday Life? Behavioral and Brain Sciences 30 (2):168-169.
    Performance on abstract unfamiliar tasks used to measure intelligence has not been found to correlate with individual differences in highly skilled and expert performance. Given that cognitive and neural structures and regions mediating performance change as skill increases, the structures highlighted by parieto-frontal integration theory are unlikely to account for individual differences in skilled cognitive achievement in everyday life.
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  43. Kathy Behrendt (2003). Despair, Liberation and Everyday Life: Two Bundle Views of Personal Identity. Richmond Journal of Philosophy 1 (5):32-37.
    Philosophy sometimes has the reputation of dealing with matters outside the realm of ‘everyday life’, and trading in ideas that float free from anything beyond the armchair in which we sit contemplating them. In this paper, I discuss a standard armchair-branch of philosophy – personal identity theory – and the real-life effects it either has had or has apparently failed to have upon two philosophers: David Hume and Derek Parfit. Both arrive at similar and quite radical beliefs (...)
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  44. Albert Barque-Duran, Emmanuel M. Pothos, James M. Yearsley & James A. Hampton (forthcoming). Patterns and Evolution of Moral Behaviour: Moral Dynamics in Everyday Life. Patterns and Evolution of Moral Behaviour: Moral Dynamics in Everyday Life:1-26.
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  45.  19
    Thomas Conroy & Talia Welsh (eds.) (2014). Food and Everyday Life. Lexington Books.
    Acknowledgments. The seed of this book began with a session on “food and everyday life” which took place at the 2010 Society for Phenomenology and Existential Philosophy con- ference in Montreal, Canada. I thus wish to acknowledge and ...
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  46. Michel deCerteau (2002). Introduction to the Practice of Everyday Life. In Ben Highmore (ed.), The Everyday Life Reader. Routledge
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  47. Robert Jensen (2001). Hearing Voices and Telling Stories: Resisting Domination in Everyday Life. In Laura Duhan Kaplan (ed.), Philosophy and Everyday Life. Seven Bridges Press 95.
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  48.  41
    Henri Lefebvre (2008). Space, Difference, Everyday Life: Reading Henri Lefebvre. Routledge.
    Space, Difference, and Everyday Life merges these two schools of thought into a unified Lefebvrian approach to contemporary urban issues and the nature of our ...
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  49. Kevin Melchionne (1995). Cultivation: Art and Aesthetics in Everyday Life. Dissertation, State University of New York at Stony Brook
    Cultivation: Art and Aesthetics in Everyday Life is an inquiry into everyday practices with an aesthetic dimension such as collecting, walking and domestic life. I examine the implications of a critical engagement with these practices for philosophical aesthetics and cultural studies. Traditional aesthetic theory has been informed by a fine arts model of creativity and aesthetic experience and, thus, has not adequately treated everyday aesthetic life. The rapidly expanding field of contemporary cultural studies, on (...)
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  50. David Morris (2006). The Open Figure of Experience and Mind: Review Essay of John Russon's Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life. Dialogue 45:315-326.
    This review of John Russon's Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life focuses on Russon's position that experience is open (having a developmental, situated and dynamic, rather than fixed, structure) and figured (having a structure inseparable from forms of bodily function), and that mind is something learned in the process of working out experience as figured and open. These themes are drawn together in relation to recent scientific discussions (e.g., of bodily dynamics, mirror neurons, (...)
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