Search results for 'Iris Oved' (try it on Scholar)

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Profile: Iris Oved (Rutgers University)
  1. John L. Pollock & Iris Oved (2005). Vision, Knowledge, and the Mystery Link. Noûs 39 (1):309-351.score: 240.0
    Imagine yourself sitting on your front porch, sipping your morning coffee and admiring the scene before you. You see trees, houses, people, automobiles; you see a cat running across the road, and a bee buzzing among the flowers. You see that the flowers are yellow, and blowing in the wind. You see that the people are moving about, many of them on bicycles. You see that the houses are painted different colors, mostly earth tones, and most are one-story but a (...)
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  2. Madelyn Anne Iris (1995). The Ethics of Decision Making for the Critically Ill Elderly. Cambridge Quarterly of Healthcare Ethics 4 (02):135-.score: 30.0
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  3. Doruk İriş & Luís Santos-Pinto (2014). Experimental Cournot Oligopoly and Inequity Aversion. Theory and Decision 76 (1):31-45.score: 30.0
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  4. David Robjant (2011). Is Iris Murdoch an Unconscious Misogynist? Some Trouble with Sabina Lovibond, the Mother in Law, and Gender. Heythrop Journal 52 (6):1021-1031.score: 18.0
    If in our use of imagery we are all of us the unacknowledged legislators of the world, it would follow that one can ‘serve the cause of sexual equality in education’ by challenging the way our images of the academic are gendered. This is the excellent stated purpose of Sabina Lovibond's short new book, Iris Murdoch, Gender and Philosophy. The effect is as I shall show somewhat at odds with this.
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  5. David Robjant (2012). The Earthy Realism of Plato's Metaphysics, Or: What Shall We Do with Iris Murdoch? Philosophical Investigations 35 (1):43-67.score: 18.0
    I develop Iris Murdoch's argument that “there is no Platonic ‘elsewhere,’ similar to the Christian ‘elsewhere.’ ” Thus: Iris Murdoch is against the Separation of the Forms not as a correction of Plato but in order to keep faith with him; Plato's Parmenides is not a source book of accurately targeted self-refutation but a catalogue of student errors; the testimony of Aristotle and Gilbert Ryle about Plato's motivations in the Theory of Forms is not an indubitable foundation from (...)
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  6. David Robjant (2013). Nauseating Flux: Iris Murdoch on Sartre and Heraclitus. European Journal of Philosophy 21 (1).score: 18.0
    I observe Iris Murdoch's distinctive use of the word ‘flux’ in discussion of Sartre's Nausea and show that her usage is persuasive and revolutionary, first as Sartre exegesis, second as Heraclitus exegesis, and throughout as a contribution to the philosophy of language. Murdoch's usage of ‘flux’ frames a comparison of Sartre's Roquentin with other figures who have had similarly flowing experience but without nausea. Roquentin's plight is shown to be ‘a philosopher's plight’ precipitated by a defective theory of descriptive (...)
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  7. Kenneth Masong (2008). Iris Murdoch's The Bell: Tragedy, Love, and Religion. Kritike: An Online Journal of Philosophy 2 (1):11-30.score: 18.0
    Iris Murdoch is an English philosopher and novelist whose philosophical and literary approach has underscored the emotional and psychological complexities of moral rectitude of which, she argues, mid-20th century English philosophy seems to be neglecting. Criticizing the reduction of ethics as largely an act of choice (prescriptive ethics), Murdoch postulates a Platonic approach of a vision of the Good in morality and metaphysics, but in such a way that inherently culminates in a “tragedy of the divine,” that is, the (...)
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  8. Anil Gomes (2013). Iris Murdoch on Art, Ethics, and Attention. British Journal of Aesthetics 53 (3):321-337.score: 18.0
    Can the experience of great art play a role in our coming to understand the ethical framework of another person? In this article I draw out three themes from Iris Murdoch’s ‘The Sovereignty of Good’ in order to show the role that communal attention to works of art can play in our ethical lives. I situate this role in the context of Murdoch’s wider philosophical views.
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  9. David Robjant (2012). Good, Evil and the Virtuous Iris Murdoch Commentary Iris Murdoch, Philosopher, Edited by Justin Broackes . Oxford: Oxford University Press, 2011, 400 Pp. ISBN 978-0-19-928990-5 Hb £35.00. [REVIEW] European Journal of Philosophy 20 (4):621-635.score: 18.0
    While Iris Murdoch lived, Charles Taylor found philosophers as yet ‘too close’ to her rich philosophical contribution to see its true importance (Taylor 1996: 3). Twelve years from her death, Iris Murdoch, Philosopher is the first collection of essays on Murdoch’s philosophy edited by a philosopher, for a readership in academic philosophy. The collection is not yet the fulfilment of Taylor’s prophecy, but has the energy of a giant leap.
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  10. Kevin Bowyer, Sarah Baker, Amanda Hentz, Karen Hollingsworth, Tanya Peters & Patrick Flynn (2009). Factors That Degrade the Match Distribution in Iris Biometrics. Identity in the Information Society 2 (3):327-343.score: 18.0
    We consider three accepted truths about iris biometrics, involving pupil dilation, contact lenses and template aging. We also consider a relatively ignored issue that may arise in system interoperability. Experimental results from our laboratory demonstrate that the three accepted truths are not entirely true, and also that interoperability can involve subtle performance degradation. All four of these problems affect primarily the stability of the match, or authentic, distribution of template comparison scores rather than the non-match, or imposter, distribution of (...)
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  11. M. F. Simone Roberts & Alison Scott-Baumann (eds.) (11/10/10). Iris Murdoch and the Moral Imagination: Essays. McFarland & Co., Ltd..score: 18.0
    The writing of Iris Murdoch has long been of interest to both literature enthusiasts and students of philosophy. The years Murdoch spent studying philosophy at Oxford and Cambridge left an indelible imprint on her work. The essays in this book address both Murdoch’s philosophy and writing in the context of Continental philosophy and postmodern fiction. Many of the twelve essays resist the prevailing critical orthodoxies, introducing instead new theories with which to approach one of Britain’s most revered authors.
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  12. Alia Al-Saji (2005). Review of Iris Marion Young, On Female Body Experience: &Quot;throwing Like a Girl" and Other Essays. [REVIEW] Notre Dame Philosophical Reviews 2005 (10).score: 15.0
  13. David Robjant (2011). As a Buddhist Christian; the Misappropriation of Iris Murdoch. Heythrop Journal 52 (6):993-1008.score: 15.0
    This is a rebuttal of influential attempts to appropriate Murdoch for either Christianity or Buddhism. I show that Maria Antonaccio and Peter Byrne ignore Murdoch's explicit statements and misunderstand Murdoch’s interest in the Ontological Argument. I explain how St. Anselm’s remark ‘I believe in order to understand’ is properly connected with Murdoch’s parable of the Mother-in-Law: Murdoch is here offering support for a virtue epistemology. Later, I explore the merits and dangers of exegesis from Peter J. Conradi and Gordon Graham (...)
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  14. David Robjant (2000). IRIS MURDOCH'S EVERYDAY "METAPHYSICAL ENTITIES&Quot;. Minerva - An Internet Journal of Philosophy 4:1.score: 15.0
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  15. David Robjant (2013). Symposium on Iris Murdoch. How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal 54 (6):999-1006.score: 15.0
    Murdoch brings together the darkness of misery and the darkness of wickedness under the observation that ‘goodness is not acontinuously active organic part of our purposes and wishes’. This looks like an empirically minded correction of Socrates. But besides correcting Socrates, is Murdoch also offering, as Stephen Mulhall suggests, ‘a fundamental counter-example’ to her own ‘moral vision’? This depends on what one takes Murdoch’s moral vision to be. I trace Mulhall's mistake to Maria Antonaccio's misidentification of the good with the (...)
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  16. David Robjant (2013). Is Iris Murdoch a Closet Existentialist? Some Trouble with Vision, Choice and Exegesis. European Journal of Philosophy 21 (3):475-494.score: 12.0
    : Richard Moran argues that Iris Murdoch is an Existentialist who pretends not to be. His support for this view will be shown to depend on his attempt to assimilate Iris Murdoch's discussion of moral ‘vision’ in the parable of the Mother in Law to Sartre's thought on ‘choice’ and ‘orientation’. Discussing both Moran's Murdoch exegesis and Sartre's Being and Nothingness, I develop the Sartrean view to which Moran hopes to assimilate Murdoch, before pointing out how Moran's assimilation (...)
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  17. Maria Antonaccio (2000). Picturing the Human: The Moral Thought of Iris Murdoch. Oxford University Press.score: 12.0
    Iris Murdoch has long been known as one of the most deeply insightful and morally passionate novelists of our time. This attention has often eclipsed Murdoch's sophisticated and influential work as a philosopher, which has had a wide-ranging impact on thinkers in moral philosophy as well as religious ethics and political theory. Yet it has never been the subject of a book-length study in its own right. Picturing the Human seeks to fill this gap. In this groundbreaking book, author (...)
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  18. Michael Schwartz (2009). Moral Vision: Iris Murdoch and Alasdair Maclntyre. [REVIEW] Journal of Business Ethics 90 (S3):315 - 327.score: 12.0
    This article explains Iris Murdoch’s notion of moral vision and its importance as a basic concept within applied ethics. It does so by exploring the influence of Iris Murdoch upon Alasdair MacIntyre whose ideas are frequently discussed by business ethicists. Arguably, the British philosopher Iris Murdoch (1919–1999) who wrote – amongst others – Metaphysics as a Guide to Morals ( 1992 ), along with her contemporaries, Philippa Foot and Elizabeth Anscombe, pioneered the resurgence of Aristotle’s virtue ethics. (...)
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  19. Elizabeth Burns (1997). Iris Murdoch and the Nature of Good. Religious Studies 33 (3):303-313.score: 12.0
    Iris Murdoch's concept of Good is a central feature of her moral theory; in Murdoch's thought, attention to the Good is the primary means of improving our moral conduct. Her view has been criticised on the grounds that the Good is irrelevant to life in this world (Don Cupitt), that the notion of a transcendent, single object of attention is incoherent (Stewart Sutherland), and that we can only understand what goodness is if we see it as an attribute of (...)
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  20. Ranjoo Seodu Herr (2008). Politics of Difference and Nationalism: On Iris Young's Global Vision. Hypatia 23 (3):pp. 39-59.score: 12.0
    Iris Marion Young’s politics of difference promotes equality among socially and culturally different groups within multicultural states and advocates group autonomy to empower such groups to develop their own voice. Extending the politics of difference to the international sphere, Young advocates “decentered diverse democratic federalism” that combines local self-determination and cosmopolitanism, while adamantly rejecting nationalism. Herr argues that nationalism, charitably interpreted, is not only consistent with Young’s politics of difference but also necessary for realizing Young’s ideal in the global (...)
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  21. William Evans (2009). Iris Murdoch, Liberal Education and Human Flourishing. Journal of Philosophy of Education 43 (1):75-84.score: 12.0
    Articulating the good of liberal education—what we should teach and why we should teach it—is necessary to resist the subversion of liberal education to economic or political ends and the mania for measurable skills. I argue that Iris Murdoch's philosophical writings enrich the work of contemporary Aristotelians, such as Joseph Dunne and Alasdair MacIntyre, on these issues. For Murdoch, studies in the arts and intellectual subjects, by connecting students to the inescapable contingency and finitude of human existence, contribute to (...)
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  22. Marije Altorf (2011). After Cursing the Library: Iris Murdoch and the (In)Visibility of Women in Philosophy. Hypatia 26 (2):384-402.score: 12.0
    This article offers a critical reading of three major biographies of the British novelist and philosopher Iris Murdoch. It considers in particular how a limited concern for gender issues has hampered their portrayals of Murdoch as a creator of images and ideas. The biographies are then contrasted to a biographical sketch constructed from Murdoch's philosophical writing. The assessment of the biographies is set against the larger background of the relation between women and philosophy. In doing so, the paper offers (...)
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  23. Richard Moran (2012). Iris Murdoch and Existentialism. In Justin Broackes (ed.), Iris Murdoch, Philosopher. OUP.score: 12.0
    It is not unusual for even the very greatest polemics to proceed through some unfairness toward what they attack, indeed to draw strength from the very distortions which they impose upon their targets. In the same way that a good caricature of a person’s face enables us to see something that we feel was genuinely there to be seen all along, a conviction that persists in the face of, and may indeed be sustained by, our ongoing sense of the discrepancy (...)
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  24. Lawrence A. Blum (1986). Iris Murdoch and the Domain of the Moral. Philosophical Studies 50 (3):343 - 367.score: 12.0
    In The Sovereignty of Good Iris Murdoch suggests that the central task of the moral agent involves a true and loving perception of an- other individual, who is seen as a particular reality external to the agent. Writing in the 1960s she claimed that this dimension of morality had been "theorized away" in contemporary ethics. I will argue today that 20 years later, this charge still holds true of much contemporary ethical theory.
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  25. Allison Weir (2008). Home and Identity: In Memory of Iris Marion Young. Hypatia 23 (3):pp. 4-21.score: 12.0
    Drawing on Iris Marion Young’s essay, “House and Home: Feminist Variations on a Theme,” Weir argues for an alternative ideal of home that involves: (1) the risk of connection, and of sustaining relationship through conflict; (2) relational identities, constituted through both relations of power and relations of mutuality, love, and flourishing; (3) relational autonomy: freedom as the capacity to be in relationships one desires, and freedom as expansion of self in relationship; and (4) connection to past and future, through (...)
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  26. Jane Monica Drexler (2007). Politics Improper: Iris Marion Young, Hannah Arendt, and the Power of Performativity. Hypatia 22 (4):1-15.score: 12.0
    : This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.
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  27. Robert Jubb (2012). Social Connection and Practice Dependence: Some Recent Developments in the Global Justice Literature: Iris Marion Young, Responsibility for Justice. Oxford: Oxford University Press, 2011; and Ayelet Banai, Miriam Ronzoni and Christian Schemmel, Social Justice, Global Dynamics. Oxford: Routledge, 2011. Critical Review of International Social and Political Philosophy 16 (5):1-16.score: 12.0
    This review essay discusses two recent attempts to reform the framework in which issues of international and global justice are discussed: Iris Marion Young's ?social connection' model and the practice-dependent approach, here exemplified by Ayelet Banai, Miriam Ronzoni and Christian Schemmel's edited collection. I argue that while Young's model may fit some issues of international or global justice, it misconceives the problems that many of them pose. Indeed, its difficulties point precisely in the direction of practice dependence as it (...)
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  28. Tony Milligan (2012). Iris Murdoch and the Borders of Analytic Philosophy. Ratio 25 (2):164-176.score: 12.0
    Iris Murdoch's philosophical texts depart significantly from familiar analytic discursive norms. (Such as the norms concerning argument structure and the minimization of rhetoric.) This may lead us to adopt one of two strategies. On the one hand an assimilation strategy that involves translation of Murdoch's claims into the more familiar terms of property-realism (the terminology of ethical naturalism and non-naturalism). On the other hand, there is the option of adopting a crossover strategy and reading Murdoch as (in some sense) (...)
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  29. Derek Clifford (2012). Ethics, Politics and the Social Professions: Reading Iris Marion Young. Ethics and Social Welfare 7 (1):1-18.score: 12.0
    This paper seeks to describe and evaluate the work of the late Iris Marion Young as a critical reference point for values and ethics in the social professions. Her credentials are both experiential and theoretical, having studied analytical then postmodern and phenomenological thought, publishing a series of influential books on political and ethical concepts from a critical feminist position. Her theory and practice were closely related: she actively campaigned for feminist and related social causes for many years. The aim (...)
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  30. Maria Antonaccio (2001). The Virtues of Metaphysics: A Review of Iris Murdoch's Philosophical Writings. [REVIEW] Journal of Religious Ethics 29 (2):307 - 335.score: 12.0
    Iris Murdoch's moral philosophy has long influenced contemporary ethics, yet it has not, in general, received the kind of sustained critical attention that it deserves. "Existentialists and Mystics" and "Metaphysics as a Guide to Morals" provide new access to most of Murdoch's philosophical writings and make possible a deeper appreciation of her contribution to current thought. After assessing the recent critical reception of Murdoch's thought, this review places her moral philosophy in the context of contemporary trends in ethics by (...)
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  31. David McNaughton (2002). :Picturing the Human: The Moral Thought of Iris Murdoch. Ethics 112 (4):818-820.score: 12.0
    Iris Murdoch has long been known as one of the most deeply insightful and morally passionate novelists of our time. This attention has often eclipsed Murdoch's sophisticated and influential work as a philosopher, which has had a wide-ranging impact on thinkers in moral philosophy as well as religious ethics and political theory. Yet it has never been the subject of a book-length study in its own right. Picturing the Human seeks to fill this gap. In this groundbreaking book, author (...)
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  32. Christopher Mole (2007). Attention, Self, and The Sovereignty of Good. In Anne Rowe (ed.), Iris Murdoch: A reassessment.score: 12.0
    Iris Murdoch held that states of mind and character are of the first moral importance, and that attention to one's states of mind and character are a widespread source of moral failure. Maintaining both of these claims can lead to problems in the account of how one could become good. This paper explains the way in which Murdoch negotiated those problems, focusing, in particular on /The Sovereignty of Good/ and /The Nice and The Good/.
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  33. Genevieve Lloyd (1982). Iris Murdoch on the Ethical Significance of Truth. Philosophy and Literature 6 (1-2):62-75.score: 12.0
    Iris murdoch claims that the ethical significance of truth links the goodness of good literature with moral goodness. Her philosophical formulations of this claim evoke the pervasive model of truth as correspondence between mental representations and a mind-Independent reality. This paper criticises these formulations and attempts to revise them in the light of murdoch's literary explorations of the moral force of truth, Especially in "the sacred and profane love machine".
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  34. Christopher Cordner (2013). Iris Murdoch, Philosopher: A Collection of Essays. Journal of the History of Philosophy 51 (1):142-143.score: 12.0
    This is a welcome volume. The many footnotes of praise for Iris Murdoch’s philosophical work were for many years not matched by actual discussion of it. This collection, long incubated and containing essays by many well-known figures with a continuing interest in Murdoch’s work, is one of several recent signs of this imbalance’s being righted. Anyone interested in Murdoch’s philosophical thinking—spilling over into ways it informs her novels—will find plenty to engage him here. A ninety-two page introduction by Justin (...)
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  35. Margaret Weldhen (1986). Ethics, Identity and Culture: Some Implications of the Moral Philosophy of Iris Murdoch. Journal of Moral Education 15 (2):119-126.score: 12.0
    Abstract As a moral philosopher Iris Murdoch has emphasized that the identification and description of our inner states of being should once more become part of the data of ethics, as it was in traditional ethics. There has been, in fact, an over?emphasis on such activities as ?making choices? and ?giving reasons?. I attempt to argue in this paper that Iris Murdoch does not simply imply a theory of language usage, but believes that the task of moral philosophers (...)
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  36. Neus Torbisco Casals & Idil Boran (2008). Interview with Iris Marion Young. Hypatia 23 (3):173-181.score: 12.0
    Originally, the idea of interviewing Iris Marion Young in Barcelona came about after she accepted an invitation to give a public lecture at the Law School of Pompeu Fabra University in May 2002. I had first met Iris back in 1999, at a conference in Bristol, England, and I was impressed deeply by her personality and ideas. We kept in touch since then and exchanged papers and ideas. She was very keen to come to Spain (it seems that (...)
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  37. Bronwyn C. Parry (2008). Inventing Iris: Negotiating the Unexpected Spatialities of Intimacy. History of the Human Sciences 21 (4):34-48.score: 12.0
    This article explores a number of questions about the relationship between intimacy and research that were bought into sharp focus for me by a disturbing event: my unexpected encounter with Iris Murdoch's archived brain. In considering how very intimate experiences such as these are both constructed and narrated to wider audiences, I begin by exploring the nature of intimacy itself. Here I argue that intimacy is the product of not only social but spatial relations, relations that may, in contrast (...)
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  38. Linda Alcoff (2008). &Quot;dreaming of Iris&Quot;. Philosophy Today 52 (Supplement):4-9.score: 12.0
    This paper provides a memoir and overview of Iris Young's philosophy and a discussion of her account of gender identity.
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  39. Jessy E. G. Jordan (2013). Thick Ethical Concepts in the Philosophy and Literature of Iris Murdoch. Southern Journal of Philosophy 51 (3):402-417.score: 12.0
    Although thick ethical concepts have been neglected in Murdochian scholarship, this article argues that they were central to the thought of Iris Murdoch. In the first section, the article provides a sustained account of thick ethical concepts in Murdoch's philosophy, demonstrating how these concepts align with and illuminate familiar aspects of her philosophical essays. The first section also explores the ways in which Murdoch's alternative account of moral concepts was at the heart of her overall attack on the noncognitivism (...)
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  40. Mick Smith (2007). Worldly (in)Difference and Ecological Ethics: Iris Murdoch and Emmanuel Levinas. Environmental Ethics 29 (1):23-41.score: 12.0
    The natural world’s myriad differences from human beings, and its apparent indifference to human purposes and ends, are often regarded as problems an environmental ethics must overcome. Perhaps, though, ecological ethics might instead be re-envisaged as a form of other-directed concern that responds to just this situation. That is, the recognition of worldly (in)difference might actually be regarded as a precondition for, and opening on, any contemporary ethics, whether human or ecological. What is more, the task of ethics might be (...)
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  41. Marguerite La Caze (2014). Iris Marion Young's Legacy for Feminist Theory. Philosophy Compass 9 (7):431-440.score: 12.0
    The work of Iris Marion Young (1949–2006) comprises major contributions in the areas of feminist phenomenology, international justice, political theory, and ethical responses to differences. Many of Young's articles, such as ‘Throwing like a Girl’, ‘Pregnant Embodiment’, ‘Women Recovering our Clothes’, ‘Gender as Seriality’, and ‘House and home’, in addition to her books Justice and the Politics of Difference (1990) and Inclusion and Democracy (2000) are particularly significant. My paper shows how Young's earlier essays in feminist phenomenology concerning the (...)
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  42. Tony Milligan (2013). Love in Dark Times: Iris Murdoch on Openness and the Void. Religious Studies 50 (1):1-14.score: 12.0
    After situating Iris Murdoch's promotion of openness to love within a broadly Platonic ethic, I outline a familiar suspicion about such openness in the context of grief, where the finding of a new and intimate love may seem inappropriate. By drawing upon her treatment of spiritual crisis and grief as parallel instances of the void, I respond to this suspicion by arguing that love in the context of spiritual crisis offers a way to resist the dangers of the void (...)
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  43. Canan Şavkay (2013). Ethics and the Third Party in Iris Murdoch's The Green Knight. Philosophy and Literature 36 (2):347-362.score: 12.0
    Arguing that he wants to achieve a better understanding of the philosophy of Emmanuel Levinas, C. Fred Alford in his article “Emmanuel Levinas and Iris Murdoch: Ethics as Exit?” compares Levinas’s ideas with those of Iris Murdoch and concludes that the major difference between the two philosophers consists in their attitude toward everyday reality. Alford claims that although both philosophers are concerned with one’s relation with the other person, Levinas is “never interested in the concrete reality of the (...)
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  44. Justin Broakes (ed.) (2011). Iris Murdoch, Philosopher. OUP Oxford.score: 12.0
    Iris Murdoch was a notable philosopher before she was a notable novelist and her work was brave, brilliant, and independent. She made her name first for her challenges to Gilbert Ryle and behaviourism, and later for her book on Sartre (1953), but she had the greatest impact with her work in moral philosophy--and especially her book The Sovereignty of Good (1970). She turned expectantly from British linguistic philosophy to continental existentialism, but was dissatisfied there too; she devised a philosophy (...)
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  45. M. Mauri (2009). Iris Murdoch on Virtue. Convivium 22:151-157.score: 12.0
    I. Murdoch deals with the concept of virtue in several texts in which it appears closely related to other concepts which are essential in order to understand her explanation of ethical theory. Defined as "selfless attention to nature" virtue makes a connection between human beings and reality and it can be understood in terms of knowledge and imagination and a result of this Murdoch says that virtue has a clear relationship with novels. The aim of the paper is to analyze (...)
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  46. Samuel Simon, Almir Serra & Ruslane Bião (2008). Há Uma teoria física em Descartes? O estudo do arco-íris. Philósophos - Revista de Filosofia 9 (2).score: 12.0
    O presente trabalho utiliza a chamada “concepção semântica” das teorias físicas para examinar o estudo realizado por Descartes sobre o fenômeno do arco-íris. Essa concepção parece ser a mais adequada para esse caso, tendo em vista o privilégio dos modelos na abordagem cartesiana. Nesse sentido, não parece ser possível concluir que esse estudo se configure como uma teoria física, como estimam alguns autores, embora Descartes tenha obtido valores corretos para o raio do arco-íris,ao fazer uso da lei de refração.
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  47. Oscar Lucas González Castán (1999). Iris Murdoch: una reflexiónmoral sobre el arte y la literatura. Diálogo Filosófico 44:237-244.score: 12.0
    Según la psicología moral de Iris Murdoch no hay ninguna diferencia esencial entre el arte (el buen arte) y la moral. Ambas actividades exigen del individuo una disciplina que está encaminada a desembarazarse de las distorsiones que nuestra imaginación produce en la realidad. La imaginación, puesta al servicio del egoísmo y la autoconsolación, impide todo progreso hacia la objetividad y el bien tanto en el arte como en la moral. Un obstáculo en este progreso, además del egoísmo, es la (...)
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  48. Hernán Dinamarca (2005). Jorge Osorio y Antonio Elizalde (editores), Ampliando el Arco Iris. Nuevos paradigmas en educación, política y desarrollo, Universidad Bolivariana, Santiago, 2005, 292 p. [REVIEW] Polis 11.score: 12.0
    UnoTal como lo destaca Antonio Elizalde en la presentación del libro “Ampliando el Arco Iris”, escrito por varias manos, mentes y corazones, el Arco Iris ya parece una serie o una saga, para usar una palabra con más historia y más fina, acorde con la riqueza editorial de una obra que ya llega a la tercera versión. El primer libro, publicado en 1988, hubo de llamarse La Fuerza del Arco Iris, muy a tono con un Chile que (...)
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  49. Sabina Lovibond (2011). Iris Murdoch, Gender, and Philosophy. Routledge.score: 12.0
    Iris Murdoch was one of the best-known philosophers and novelists of the post-war period. In this book, Sabina Lovibond explores the tangled issue of Murdoch's stance towards gender and feminism, drawing upon the evidence of her fiction, philosophy, and other public statements. As well as analysing Murdoch's own attitudes, Iris Murdoch, Gender and Philosophy is also a critical enquiry into the way we picture intellectual, and especially philosophical, activity. Appealing to the idea of a 'social imaginary' within which (...)
     
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  50. Máriam Martínez-Bascuñán (2012). Género, Emancipación y Diferencia(S): La Teoría Política de Iris Marion Young. Plaza y Valdés Editores.score: 12.0
    Iris Marion Young fue una de las pensadoras feministas más importantes del último cuarto del siglo pasado. Su obra es reconocida internacionalmente como una de las aportaciones más creativas e influyentes de nuestra época. Con el objeto de celebrar su aporte único y su novedad y de mantener vivo su pensamiento, Máriam Martínez-Bascuñán desarrolla un riguroso análisis crítico de su obra desde las cuestiones de justicia social, democracia deliberativa y su relación con la teoría de la opresión, hasta el (...)
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