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

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  1. Bonnie Berry (2008). Interactionism and Animal Aesthetics: A Theory of Reflected Social Power. Society and Animals 16 (1):75-89.
    Stemming from a study of social aesthetics, in which public reaction to human physical appearance is addressed, the present analysis considers the practice of humans associating themselves with nonhuman animals on the basis of the latter's appearance. The study found these nonhuman animals are intended to serve as a positive reflection on the humans who deliberately choose them for their “special” traits, which the humans then utilize to enhance their own social standing. The study compares this to the same practice (...)
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  2.  25
    Tammy L. MacLean (2008). Framing and Organizational Misconduct: A Symbolic Interactionist Study. [REVIEW] Journal of Business Ethics 78 (1-2):3 - 16.
    This study expands theoretical understanding of organizational misconduct through qualitative analysis of widespread deceptive sales practices at a large U.S. life insurance company. Adopting a symbolic interactionist perspective, this research describes how a set of taken-for-granted interpretive frames located in the organization’s culture created a worldview through which deceptive sales practices were seen as normal, acceptable, routine operating procedure. The findings from this study extend and modify the dominant theoretical ‘pressure/opportunity’ model of organizational misconduct by proposing that the process engine (...)
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  3.  64
    Eugene O. Mills (1997). Interactionism and Physicality. Ratio 10 (2):169-83.
    Substance‐dualist interactionism faces two sorts of challenge. One is empirical, involving the alleged incompatibility between interactionism and the supposed closure of the physical world. Although widely considered successful, this challenge gives no reason for preferring materialism to dualism. The other sort of challenge holds that interactionism is conceptually impossible. The historically influential version of the conceptual challenge is now discredited, but recent discussions by Chomsky and by Crane and Mellor suggest a new version. In brief, the argument (...)
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  4.  55
    Thomas E. Ludwig (1997). Selves and Brains: Tracing a Path Between Interactionism and Materialism. Philosophical Psychology 10 (4):489-495.
    A dialog between Donald MacKay and Mario Bunge, printed in the journal Neuroscience over the course of two years beginning in 1977, provides a conscise summary of MacKay's views on the mind-body relationship. In this dialog, MacKay contrasts the dualistic interactionism theory of Popper and Eccles with Bunge's emergentist materialism theory, and then builds a case for a third alternative based on the notion of mental events embodied in, but not identical to, brain events. Although neuroscience has made tremendous (...)
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  5.  42
    Patricia M. Burbank & Diane C. Martins (2010). Symbolic Interactionism and Critical Perspective: Divergent or Synergistic? Nursing Philosophy 11 (1):25-41.
    Throughout their history, symbolic interactionism and critical perspective have been viewed as divergent theoretical perspectives with different philosophical underpinnings. A review of their historical and philosophical origins reveals both points of divergence and areas of convergence. Their underlying philosophies of science and views of human freedom are different as is their level of focus with symbolic interactionism having a micro perspective and critical perspective using a macro perspective. This micro/macro difference is reflected in the divergence of their major (...)
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  6. Larry R. Vandervert (1991). A Measurable and Testable Brain-Based Emergent Interactionism. Journal of Mind and Behavior 201 (2):201-219.
    Possible measurement and testability weaknesses in Sperry's mind-supervenient emergent interactionism "argument by analogy" model are described. An alternative brain-supervenient interactionism that addresses the weaknesses of Sperry's mind-brain model is presented. The alternative model, Neurological Positivism - a systems-theoretical evolutionary epistemology - proposes that the measurable energy quality of the algorithmic organization of the Darwinian brain supervenes that of cultural mental models and thus downwardly influences the brain circuitry patterns that underlie them. Brain and mind are defined in interrelated (...)
     
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  7.  30
    Joseph Margolis (1966). Objectivism and Interactionism. Philosophy of Science 33 (June):118-123.
    The views of linguistic analysts and objectivists are explored with regard to the question of interactionism. It is argued that the admission of a logical difference between explanation by cause and explanation by motive cannot disqualify causal explanations of human action, cannot be construed as challenging the competence of science, and cannot count against interactionism. It is also argued that objectivist programs for eliminating mentalistic concepts either implicitly admit interactionism or cannot distinguish relevantly between interactionism and (...)
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  8. Edward W. Averill & Bernard Keating (1981). Does Interactionism Violate a Law of Classical Physics? Mind 90 (January):102-7.
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  9. Laird Addis (1984). Parallelism, Interactionism, and Causation. Midwest Studies in Philosophy 9 (1):329-344.
    One may gather from the arguments of two of the last papers published before his death that J. L. Mackie held the following three theses concerning the mind/body problem : (1) There is a distinct realm of mental properties, so a dualism of properties at least is true and materialism false.
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  10.  44
    Thomas Natsoulas (1987). Roger W. Sperry's Monist Interactionism. Journal of Mind and Behavior 8:1-21.
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  11.  67
    Howard D. Roelofs (1955). A Case for Dualism and Interactionism. Philosophy and Phenomenological Research 15 (June):451-76.
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  12. John Beloff (1976). Mind-Body Interactionism in Light of the Parapsychological Evidence. Theoria to Theory 10 (May):125-37.
  13. Karl R. Popper & John C. Eccles (1977). The Self and Its Brain: An Argument for Interactionism. Springer.
    Physical and chemical processes may act upon the mind; and when we are writing a difficult letter, our mind acts upon our body and, through a chain of physical...
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  14.  36
    John Michael (2011). Interactionism and Mindreading. Review of Philosophy and Psychology 2 (3):559-578.
    In recent years, a number of theorists have developed approaches to social cognition that highlight the centrality of social interaction as opposed to mindreading (e.g. Gallagher and Zahavi 2008 ; Gallagher 2001 , 2007 , 2008 ; Hobson 2002 ; Reddy 2008 ; Hutto 2004 ; De Jaegher 2009 ; De Jaegher and Di Paolo 2007 ; Fuchs and De Jaegher 2009 ; De Jaegher et al. 2010 ). There are important differences among these approaches, as I will discuss, but (...)
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  15.  34
    Bryan Church, James C. Gaa, S. M. Khalid Nainar & Mohamed M. Shehata (2005). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly 15 (3):363-383.
    According to a widely credited model in the business ethics literature, ethical decisions are a function of two kinds of factors, personal(individual) and situational, and these factors interact with each other. According to a contrary view of decision making that is widely held in some areas of business research, individuals’ decisions about ethical issues (and subsequent actions) are purely a function of their self-interest.The laboratory experiment reported in this paper provides a test of the person-situation interactionist model, using the general (...)
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  16.  18
    G. YounG (2008). Capgras Delusion: An Interactionist Model. Consciousness and Cognition 17 (3):863-876.
    In this paper I discuss the role played by disturbed phenomenology in accounting for the formation and maintenance of the Capgras delusion. Whilst endorsing a two-stage model to explain the condition, I nevertheless argue that traditional accounts prioritise the role played by some form of second-stage cognitive disruption at the expense of the significant contribution made by the patient’s disturbed phenomenology, which is often reduced to such uninformative descriptions as “anomalous” or “strange”. By advocating an interactionist model, I argue that (...)
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  17.  26
    Keri Brandt (2004). A Language of Their Own: An Interactionist Approach to Human-Horse Communication. Society and Animals 12 (4):299-316.
    This paper explores the process of human-horse communication using ethnographic data of in-depth interviews and participant observation. Guided by symbolic interactionism, the paper argues that humans and horses co-create a language system by way of the body to facilitate the creation of shared meaning. This research challenges the privileged status of verbal language and suggests that non-verbal communication and language systems of the body have their own unique complexities. This investigation of humanhorse communication offers new possibilities to understand the (...)
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  18.  4
    Vivian Bohl & Wouter van den Bos (2012). Toward an Integrative Account of Social Cognition: Marrying Theory of Mind and Interactionism to Study the Interplay of Type 1 and Type 2 Processes. Frontiers in Human Neuroscience:1-15.
    Traditional theory of mind (ToM) accounts for social cognition have been at the basis of most studies in the social cognitive neurosciences. However, in recent years, the need to go beyond traditional ToM accounts for understanding real life social interactions has become all the more pressing. At the same time it remains unclear whether alternative accounts, such as interactionism, can yield a sufficient description and explanation of social interactions. We argue that instead of considering ToM and interactionism as (...)
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  19. Vadim V. Vasilyev (2009). The Hard Problem of Consciousness and Two Arguments for Interactionism. Faith and Philosophy 26 (5):514-526.
    The paper begins with a restatement of Chalmers's "hard problem of consciousness". It is suggested that an interactionist approach is one of the possible solutions of this problem. Some fresh arguments against the identity theory and epiphenomenalism as main rivals of interactionism are developed. One of these arguments has among its colloraries a denial of local supervenience, although not of the causal closure principle. As a result of these considerations a version of "local interactionism" (compatible with causal closure) (...)
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  20.  23
    Garry Young (2011). Beliefs, Experiences and Misplaced Being: An Interactionist Account of Delusional Misidentification. [REVIEW] Phenomenology and the Cognitive Sciences 10 (2):195-215.
    This paper contrasts an interactionist account of delusional misidentification with more traditional one- and two-stage models. Unlike the unidirectional nature of these more traditional models, in which the aetiology of the disorder is said to progress from a neurological disruption via an anomalous experience to a delusional belief, the interactionist account posits the interaction of top-down and bottom-up processes to better explain the maintenance of the delusional belief. In addition, it places a greater emphasis on the patient’s underlying phenomenal experience (...)
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  21.  19
    Lou E. Pelton, Jhinuk Chowdhury & Scott J. Vitell (1999). A Framework for the Examination of Relational Ethics: An Interactionist Perspective. [REVIEW] Journal of Business Ethics 19 (3):241 - 253.
    Despite the widespread agreement that the ontology of the marketing discipline is exchange, marketing ethics researchers have largely adopted a monadic viewpoint of ethical decision making. In this research, an interactionist approach is adopted in order to introduce a dyadic perspective of un/ethical decision making. The dyadic model includes each channel member's individual, situational and decision process factors linked by relationalism, an emerging paradigm in marketing channels. Relationalism is represented as a discriminating variable between perceived ethical dilemma and decision behaviour. (...)
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  22.  67
    Lonnie Athens (2007). Radical Interactionism: Going Beyond Mead. Journal for the Theory of Social Behaviour 37 (2):137–165.
    George Herbert Mead argues that human society is comprised of six basic institutions—language, family, economics, religion, polity, and science. I do not believe that he can be criticized for making institutions the cornerstones of a society, but he can definitely be criticized for his explanation of how our basic institutions originate, how these institutions operate in society after their inception, and how they later change, modifying society in the process. The problem with Mead's explanation of these three critical matters is (...)
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  23.  8
    Lonnie Athens (2009). The Roots of “Radical Interactionism”. Journal for the Theory of Social Behaviour 39 (4):387-414.
    A plea has been made for replacing the perspective of “symbolic interactionism” with a new interactionist's perspective—“radical interactionism.” Unlike in symbolic interactionism, where Mead's and Blumer's ideas play the most prominent roles, in radical interactionism's, Park's ideas play a more prominent role than either Mead's or Blumer's ideas. On the one hand, according to Mead, the general principle behind the organization of human group life was once dominance, but it is now “sociality.” On the other hand, (...)
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  24.  31
    Alexa Schriempf (2001). (Re)Fusing the Amputated Body: An Interactionist Bridge for Feminism and Disability. Hypatia 16 (4):53-79.
    : Disabled women's issues, experiences, and embodiments have been misunderstood, if not largely ignored, by feminist as well as mainstream disability theorists. The reason for this, I argue, is embedded in the use of materialist and constructivist approaches to bodies that do not recognize the interaction between "sex" and "gender" and "impairment" and "disability" as material-semiotic. Until an interactionist paradigm is taken up, we will not be able to uncover fully the intersection between sexist and ableist biases (among others) that (...)
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  25.  37
    Vadim V. Vasilyev (2009). “The Hard Problem of Consciousness” and Two Arguments for Interactionism. Faith and Philosophy 26 (5):514-526.
    The paper begins with a restatement of Chalmers’s “hard problem of consciousness.” It is suggested that an interactionist approach is one of the possible solutions of this problem. Some fresh arguments against the identity theory and epiphenomenalism as main rivals of interactionism are developed. One of these arguments has among its corollaries a denial of local supervenience, although not of the causal closure principle. As a result of these considerations a version of “local interactionism” (compatible with causal closure) (...)
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  26.  38
    Christopher D. Horvath (2000). Interactionism and Innateness in the Evolutionary Study of Human Nature. Biology and Philosophy 15 (3):321-337.
    While most researchers who use evolutionary theory to investigatehuman nature especially human sexuality describe themselves as ``interactionists'', there is no clear consensus on the meaning of thisterm in this context. By interactionism most people in the fieldmean something like, both nature and nurture ``count'' in thedevelopment of human psychology and behavior. Nevertheless, themultidisciplinary nature of evolutionary psychology results in a widevariety of interpretations of this general claim. Today, mostdebates within evolutionary psychology about the innateness of agiven behavioral characteristic or (...)
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  27.  13
    Irene Rafanell (2013). Micro‐Situational Foundations of Social Structure: An Interactionist Exploration of Affective Sanctioning. Journal for the Theory of Social Behaviour 43 (2):181-204.
    Micro-interaction dynamics of affective sanctioning have been widely acknowledged but rarely related to the emergence of social phenomena. This paper aims to highlight the constitutive force of interaction activity by critically analysing two sociological models, Bourdieu's theory of practice and Barnes's Performative Theory of Social Institutions (PTSI). Such a comparison allows me to reveal two differing models of social phenomena currently operating in sociological debates: an extrinsic structuralist model which tacitly conveys macro-structural phenomena as prior and determinant of individuals and (...)
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  28.  30
    Piet Strydom (2006). Intersubjectivity – Interactionist or Discursive? Reflections on Habermas’ Critique of Brandom. Philosophy and Social Criticism 32 (2):155-172.
    This article argues that there is a marked ambivalence in Habermas’ concept of intersubjectivity in that he wavers between an interactionist and a discursive understanding. This ambivalence is demonstrated with reference to his recent critique of Robert Brandom's normative pragmatic theory of discursive practice. Although Habermas is a leading theorist of discourse as an epistemically steered process, he allows his interpretation of Brandom's theory as suffering from objective idealism to compel him to recoil from discourse and to defend a purely (...)
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  29.  2
    William H. Foddy (1981). Obscenity Reactions: Toward a Symbolic Interactionist Explanation. Journal for the Theory of Social Behaviour 11 (2):125–146.
    It is suggested that there is a syndrome of reactions elicited by stimuli people define as obscene and that these reactions can be explained within a symbolic interactionist framework. More specifically, it is argued that they are reactions to the denial or destruction of a person's ability to achieve and/or maintain an identity that is socially acceptable to him within a particular situation.
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  30. J. Martin & J. Sugarman (1998). Dynamic Interactionism: Elaborating a Psychology of Human Possibility Andconstraint. Journal of Mind and Behavior 19 (2):195-213.
    We elaborate the kind of metaphysical, ontological arguments and positions put forth by Martin and Sugarman in several ways, in an attempt to clarify that it is the assumption of psychological and sociocultural entities as fixed ontological categories that makes psychological—sociocultural dualism problematic, not the necessary distinction it draws between sociocultural and psychological processes. In so doing, we develop an emergent, mutable metaphysics and ontology for psychological and sociocultural processes that emphasizes their dynamic interrelation. We then attempt to articulate and (...)
     
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  31. Larry Vandervert (1991). A Measurable And Testable Brain-Based Emergent Interactionism: An Alternative to Sperry's Mentalist Emergent Interactionism. Journal of Mind and Behavior 12 (2):210-220.
    Possible measurement and testability weaknesses in Sperry's mind-supervenient emergent interactionism "argument by analogy" model are described. An alternative brain-supervenient interactionism that addresses the weaknesses of Sperry's mind-brain model is presented. The alternative model, Neurological Positivism - a systems-theoretical evolutionary epistemology - proposes that the measurable energy quality of the algorithmic organization of the Darwinian brain supervenes that of cultural mental models and thus downwardly influences the brain circuitry patterns that underlie them. Brain and mind are defined in interrelated (...)
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  32.  9
    Bryan Church, James C. Gaa, Sm Khalid Nainar & Mohamed M. Shehata (forthcoming). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly.
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  33.  2
    John C. Eccles & Karl Popper (2014). The Self and its Brain: An Argument for Interactionism. Routledge.
    The relation between body and mind is one of the oldest riddles that has puzzled mankind. That material and mental events may interact is accepted even by the law: our mental capacity to concentrate on the task can be seriously reduced by drugs. Physical and chemical processes may act upon the mind; and when we are writing a difficult letter, our mind acts upon our body and, through a chain of physical events, upon the mind of the recipient of (...)
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  34.  1
    James C. Gaa, Bryan K. Church, Khalid Nainar & Mohamed Shehata (2005). Experimental Evidence Relating to the Person-Situation Interactionist Model of Ethical Decision Making. Business Ethics Quarterly 15 (3):2013-155.
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  35.  61
    Eugene O. Mills (1996). Interactionism and Overdetermination. American Philosophical Quarterly 33 (1):105-115.
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  36.  1
    David B. Miller (1988). Beyond Interactionism: A Transactional Approach to Behavioral Development. Behavioral and Brain Sciences 11 (4):641.
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  37. Marco Mazzone (2010). Intentions in Spoken Communication. Strong and Weak Interactionist Perspectives. In M. Pettorino, F. Albano Leoni, I. Chiari, F. M. Dovetto & A. Giannini (eds.), Spoken Communication between Symbolics and Deixis. Cambridge Scholars Publishing
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  38. Robert C. Richardson (1982). The 'Scandal' of Cartesian Interactionism. Mind 91 (January):20-37.
  39. Robert A. Larmer (1986). Mind-Body Interactionism and the Conservation of Energy. International Philosophical Quarterly 26 (September):277-85.
    One of the major reasons underlying the widespread rejection of the theory that the mind is an immaterial substance distinct from the body, But which nevertheless acts on the body, Is that it is felt that such a theory commits one to denying the principle of the conservation of energy. My aim in this article is to assess the strength of this objection. My thesis is that the usual replies are inadequate, But--Strong as this objection appears--Some important logical distinctions have (...)
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  40. Jeroen Van Rooijen (1987). Interactionism and Evolution: A Critique of Popper. British Journal for the Philosophy of Science 38 (1):87-92.
  41. Tammy L. MacLean (2008). Framing and Organizational Misconduct: A Symbolic Interactionist Study. Journal of Business Ethics 78 (1-2):3-16.
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  42.  10
    Enrique Chávez‐Arvizo (1997). Descartes's Interactionism and His Principle of Causality. The European Legacy 2 (6):959-976.
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  43.  76
    Frank Jackson (1980). Interactionism Revived? Philosophy of Social Science 10 (September):316-23.
  44.  11
    Daniel C. Dennett (1979). The Self and Its Brain: An Argument for Interactionism by Karl R. Popper and John C. Eccles. Journal of Philosophy 76 (2):91-97.
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  45.  9
    George Francis Cronk (1973). Symbolic Interactionism. Social Theory and Practice 2 (3):313-333.
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  46.  31
    Jeroen Rooijevann (1987). Interactionism and Evolution: A Critique of Popper. British Journal for the Philosophy of Science 38 (1):87-92.
  47.  48
    Kieran Bonner (1994). Hermeneutics and Symbolic Interactionism: The Problem of Solipsism. [REVIEW] Human Studies 17 (2):225 - 249.
  48.  63
    Karl R. Popper (1953). Language and the Body-Mind Problem: A Restatement of Interactionism. Proceedings of the XI International Congress of Philosophy 7:101-107.
    It is not a paper on linguistic analysis (the analysis of word-usages). For I completely reject the claim of certain language analysts that the source of philosophical difficulties is to be found in the misuse of language. No doubt some people talk nonsense, but I claim (a) that there does not exist a logical or language-analytical method of detecting philosophical nonsense (which, by the way, does not stop short of the ranks of logicians, language analysts and semanticists); (b) that the (...)
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  49.  39
    D. L. Wilson (1999). Mind-Brain Interactionism and the Violation of Physical Laws. Journal of Consciousness Studies 6 (8-9):8-9.
    If mind is not a part of the physical universe but is able to influence brain events, then violations of physical laws should occur at points of such mental influence. Using current knowledge of how the nervous system functions, the minimal necessary magnitude of such violations is examined. A variety of influences that could produce action potentials is considered, including the direct opening of sodium channels in membranes, the triggering of release of neurotransmitter at synapses, the opening of postsynaptic, ligand-gated (...)
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  50.  3
    Carl R. Hausman (1991). Metaphor and Art: Interactionism and Reference in the Verbal and Nonverbal Arts. Journal of Aesthetics and Art Criticism 49 (1):90-92.
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