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Glen A. Mazis [24]Glen Alan Mazis [1]
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Profile: Glen Mazis (Pennsylvania State University)
  1. Glen A. Mazis (2009). Touring as Authentically Embodying Place and Glancing a New World. Environment, Space, Place 1 (1):169-188.
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  2. Glen A. Mazis (1989). Merleau Ponty, Inhabitation and the Emotions. In Henry Pietersma (ed.), Merleau Ponty: Critical Essays. Center for Advanced Research in Phenomenology
  3. Glen A. Mazis (2010). Time at the Depth of the World. In Kascha Semonovitch Neal DeRoo (ed.), Merleau-Ponty at the Limits of Art, Religion, and Perception. Continuum 120--146.
  4. Glen A. Mazis (1983). A New Approach to Sartre's Theory of Emotions: Towards a Phenomenology of Emotions. Philosophy Today (3):183-200.
  5.  73
    Glen A. Mazis (1990). Merleau Ponty and the 'Syntax in Depth': Semiotics and Language as 'Another Less Heavy, More Transparent Body'. In Recent Developments in Theory and History: The Semiotic Web 1990.
  6.  52
    Glen A. Mazis (2002). Earthbodies: Rediscovering Our Planetary Senses. State University of New York Press.
    Earthbodies describes how our bodies are open circuits to a sensual magic and planetary care that when closed off leads to disastrous detours, such as illness, ...
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  7.  26
    Glen A. Mazis (2005). Wild Hunger. International Studies in Philosophy 37 (4):173-175.
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  8.  6
    Glen A. Mazis & Terry Pence (1983). Raising Philosophical Questions About Health Care in Community Settings. Teaching Philosophy 6 (3):221-229.
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  9.  22
    Glen A. Mazis (2009). Touring as Authentically Embodying Place and a New World at a Glance. Environment, Space, Place 1 (1):169-188.
    The critique of tourism as being only a distanced, detached, and consumerist passing through of foreign landscapes and cultures isdisputed in this essay. The idea that tourism necessarily fits the paradigm of inauthenticity as the tranquilized and alienated hopping from spot to spot in prepackaged, superficial presentations is contrasted with another sense of tourism as drawing upon the potential power of the glance to disrupt the everyday, to focus on the particular, to be surprised by the new, and to bodily (...)
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  10.  11
    Glen A. Mazis (2012). Merleau-Ponty's Artist of Depth: Exploring “Eye and Mind” and the Works of Art Chosen by Merleau-Ponty as Preface. Phaenex 7 (1):244-274.
    The original Gallimard edition of Merleau-Ponty’s last-published essay, "Eye and Mind," which was printed as a slim, separate volume containing only this essay, includes a visual preface of seven artworks, chosen by Merleau-Ponty. This essay takes the key assertion of "Eye and Mind"—that rather than seeing depth as the “third dimension,” as seen traditionally, “if [depth] were a dimension, it would be the first one” (180)—and applies it to the reading of these artworks preceding the text. There is an analysis (...)
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  11.  11
    Glen A. Mazis (2011). The Sky Starts at Our Feet. Environment, Space, Place 3 (2):7-21.
    Looking at the finding of several archeoastronomers, who examine the relationship of built cultures to celestial bodies, this essay speculates on the unique relationship of the inhabitants of Chaco Canyon in New Mexico to the earth and sky. The Anasazi who populated this region suddenly disappeared around 1000 A.D. and little is known about their culture, religion, and world except by studying the structures they left behind. This essay looks at their kivas, dwellings, the puzzling “Sun dagger” monument, and the (...)
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  12.  15
    Glen A. Mazis (2003). Beyond Subjectivity and Representation. International Studies in Philosophy 35 (1):152-154.
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  13. Glen A. Mazis (2007). Ecospirituality and the Blurred Boundaries of Humans, Animals, and Machine. In Laurel Kearns & Catherine Keller (eds.), Ecospirit: Religions and Philosophies for the Earth. Fordham University Press 125--155.
     
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  14.  13
    Glen A. Mazis (1992). Remembering. International Studies in Philosophy 24 (3):130-131.
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  15.  20
    Glen A. Mazis (1980). Review of Robert Sokolowski's PRESENCE AND ABSENCE. [REVIEW] Human Studies 3 (1).
  16.  3
    Glen A. Mazis (1993). A Commentary. Journal of French and Francophone Philosophy 5 (1):88-93.
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  17.  1
    Glen A. Mazis (1980). The Third: Development in Sartre's Characterization of the Self's Relation to Others. Philosophy Today 24 (3):249-261.
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  18. Michael P. Berman, David Brubaker, Gerald Cipriani, Jay Goulding, Hyong-hyo Kim, Gereon Kopf, Glen A. Mazis, Shigenori Nagatomo, Carl Olson, Bernard Stevens, Funaki Toru & Brook Ziporyn (2009). Merleau-Ponty and Buddhism. Lexington Books.
    Merleau-Ponty and Buddhism explores a new mode of philosophizing through a comparative study of Maurice Merleau-Ponty's phenomenology and philosophies of major Buddhist thinkers including Nagarjuna, Chinul, Dogen, Shinran, and Nishida Kitaro. The book offers an intercultural philosophy in which opposites intermingle in a chiasmic relationship, and which brings new understanding regarding the self and the self's relation with others in a globalized and multicultural world.
     
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  19. Glen A. Mazis (1983). A New Approach to Sortre's Theory of Emotions. Philosophy Today 27 (3):183-199.
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  20. Glen A. Mazis (2008). Humans, Animals, Machines: Blurring Boundaries. State University of New York Press.
    _Examines the overlap and blurring of boundaries among humans, animals, and machines._.
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  21. Glen A. Mazis (1989). John Sallis, Ed., Merleau-Ponty: Perception, Structure, Language: A Collection of Essays. International Studies in Philosophy 21 (1):109-112.
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  22. Glen A. Mazis (1990). Recent Developments in Theory and History: The Semiotic Web 1990.
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  23. Glen A. Mazis (1980). Short Reviews. Human Studies 3 (1):185-186.
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  24. Glen A. Mazis (1980). The Third. Philosophy Today 24 (3):249-261.
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