Search results for 'Jacob Holsinger Sherman' (try it on Scholar)

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  1.  30
    Jacob Holsinger Sherman (2010). Nick Trakakis the End of Philosophy of Religion . (London: Continuum, 2009). Pp. VII+173. £60.00 (Hbk). Isbn 9781847065346. [REVIEW] Religious Studies 46 (3):415-420.
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  2.  8
    Jacob Holsinger Sherman (2009). NO WEREWOLVES IN THEOLOGY?: TRANSCENDENCE, IMMANENCE, AND BECOMING-DIVINE IN GILLES DELEUZE. Modern Theology 25 (1):1-20.
    This essay adds a theological voice to the current debate over the legacy of Gilles Deleuze. It discusses Peter Hallward's charge that Deleuze is best read as a mystical, theophanic philosopher who values creativity to the detriment of real creatures. It argues that while Hallward is right to discern a flight from bodies, relations, and politics in Deleuze, this is due not to Deleuze's contemplative mysticism, but rather to his strident rejection of any transcendence. The essay then draws upon Thomas (...)
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  3.  13
    Jorge N. Ferrer & Jacob H. Sherman (eds.) (2008). The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press.
    The contributors to this volume argue that we can, and they offer a new way: the "participatory turn," which proposes that individuals and communities have an ...
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  4.  13
    Jacob Sherman (2010). Metaphysics and the Redemption of Sacrifice: On René Girard and Charles Williams. Heythrop Journal 51 (1):45-59.
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  5.  1
    Deborah P. Britzman, Robert R. Sherman, Malcolm B. Campbell, Jacob L. Susskind, Robert O. Riggs, David B. Bills, Cheryl L. Sattler & John H. Lockwood (1994). Book Review Section 1. [REVIEW] Educational Studies 25 (4):273-282.
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  6.  4
    Jacob Sherman (2011). Night Operation. By Owen Barfield and Eager Spring. By Owen Barfield. Heythrop Journal 52 (6):1068-1070.
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  7. Jorge N. Ferrer & Jacob H. Sherman (forthcoming). The Participatory Turn: Spirituality, Mysticism. Religious Studies.
     
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  8. Jacob H. Sherman (2008). A Genealogy of Participation. In Jorge N. Ferrer & Jacob H. Sherman (eds.), The Participatory Turn: Spirituality, Mysticism, Religious Studies. State University of New York Press
     
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  9.  10
    Nancy Sherman (1995). Review: Sherman, Reasons and Feelings in Kantian Morality. [REVIEW] Philosophy and Phenomenological Research 55 (2):369 - 377.
  10.  9
    Nancy Sherman (2009). The Fate of a Warrior Culture: Nancy Sherman on Jonathan Lear's "Radical Hope" (Harvard: 2006). Philosophical Studies 144 (1):71 - 80.
    Jonathan Lear in "Radical Hope" tackles the idea of cultural devastation, in the specific case of the Crow Indians. What do we mean by "annihilation" of a culture? The moral point of view that he imagines as he reconstructs the eve and aftermath of this annihilation is not second personal, of obligation, but first personal, in the collective and singular, as told by the Crows, with Lear as "analyst." "Radical Hope" is a study of representative character of a people—of virtue, (...)
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  11. E. F. Jacob (1937). Cusanus the Theologian / by E.F. Jacob. Manchester University Press.
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  12.  30
    Ellen Goldberg (2010). Review of The Participatory Turn: Spirituality, Mysticism, Religious Studies, Edited by Jorge N. Ferrer and Jacob H. Sherman. [REVIEW] Sophia 49 (2):309-310.
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  13. Nancy Sherman (1989). The Fabric of Character: Aristotle's Theory of Virtue. Oxford University Press.
    Most traditional accounts of Aristotle's theory of ethical education neglect its cognitive aspects. This book asserts that, in Aristotle's view, excellence of character comprises both the sentiments and practical reason. Sherman focuses particularly on four aspects of practical reason as they relate to character: moral perception, choicemaking, collaboration, and the development of those capacities in moral education. Throughout the book, she is sensitive to contemporary moral debates, and indicates the extent to which Aristotle's account of practical reason provides an (...)
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  14.  30
    Nancy Sherman (1997). Making a Necessity of Virtue: Aristotle and Kant on Virtue. Cambridge University Press.
    This book is the first to offer a detailed analysis of Aristotelian and Kantian ethics together, in a way that remains faithful to the texts and responsive to debates in contemporary ethics. Recent moral philosophy has seen a revival of interest in the concept of virtue, and with it a reassessment of the role of virtue in the work of Aristotle and Kant. This book brings that re-assessment to a new level of sophistication. Nancy Sherman argues that Kant preserves (...)
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  15.  17
    Nancy Sherman (2005). Stoic Warriors: The Ancient Philosophy Behind the Military Mind. Oxford University Press.
    While few soldiers may have read the works of Epictetus or Marcus Aurelius, it is undoubtedly true that the ancient philosophy known as Stoicism guides the actions of many in the military. Soldiers and seamen learn early in their training "to suck it up," to endure, to put aside their feelings and to get on with the mission. Stoic Warriors is the first book to delve deeply into the ancient legacy of this relationship, exploring what the Stoic philosophy actually is, (...)
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  16. Brett Sherman & Gilbert Harman (2011). Knowledge and Assumptions. Philosophical Studies 156 (1):131--140.
    Knowledge and assumptions Content Type Journal Article Pages 131-140 DOI 10.1007/s11098-011-9797-z Authors Brett Sherman, Brandeis University, Waltham, MA, USA Gilbert Harman, Princeton University, Princeton, NJ, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116 Journal Volume Volume 156 Journal Issue Volume 156, Number 1.
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  17.  22
    Nancy Sherman (1998). Empathy, Respect, and Humanitarian Intervention. Ethics and International Affairs 12 (1):103–119.
    Sherman presents a slightly revised definition of empathy, in which empathy is the cognitive ability to place oneself in the world of another, imagining all of the realities, feelings, and circumstances of that person in the context of their world.
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  18. Bruce Holsinger (2005). The Premodern Condition: Medievalism and the Making of Theory. University of Chicago Press.
    Bruce Holsinger identifies and explains an affinity for medievalism and medieval studies among the leading figures of critical theory.
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  19.  21
    Julia A. Sherman (2006). Bipolar Disorder Evolved as an Adaptation to Severe Climate. Behavioral and Brain Sciences 29 (4):421-422.
    Keller & Miller (K&M) assert that mental disorders could not have evolved as adaptations, but they fail to make their case against the theory of the evolutionary origin of bipolar disorder that I have proposed (Sherman 2001). Such an idea may be unorthodox, but it has considerable explanatory power and heuristic value. (Published Online November 9 2006).
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  20. Alexander Jacob (2000). Nobilitas: A Study of European Aristocratic Philosophy From Ancient Greece to the Early Twentieth Century. Upa.
    Nobilitas is a study of the history of aristocratic philosophy from ancient Greece to the early twentieth century that aims at providing an alternative to the liberal democratic norms, which are propagated today as the only viable socio-political system for the world community. Jacob reveals that, contrary to popular belief, the social and cultural development of European civilization has, for twenty-five centuries, been based not on democratic or communist notions but, rather on aristocratic and nationalist notions. Beginning with the (...)
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  21. Nancy Sherman (2015). Afterwar: Healing the Moral Wounds of Our Soldiers. OUP Usa.
    Drawing on in-depth interviews with service women and men, Nancy Sherman weaves narrative with a philosophical and psychological analysis of the moral and emotional attitudes at the heart of the afterwars. Afterwar offers no easy answers for reintegration. It insists that we widen the scope of veteran outreach to engaged, one-on-one relationships with veterans.
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  22.  10
    David Sherman (2007). Sartre and Adorno: The Dialectics of Subjectivity. Suny Press.
    Focusing on the notion of the subject in Sartre's and Adorno's philosophies, David Sherman argues that they offer complementary accounts of the subject that ...
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  23. Pierre Jacob (2008). What Do Mirror Neurons Contribute to Human Social Cognition? Mind and Language 23 (2):190–223.
    According to an influential view, one function of mirror neurons (MNs), first discovered in the brain of monkeys, is to underlie third-person mindreading. This view relies on two assumptions: the activity of MNs in an observer’s brain matches (simulates or resonates with) that of MNs in an agent’s brain and this resonance process retrodictively generates a representation of the agent’s intention from a perception of her movement. In this paper, I criticize both assumptions and I argue instead that the (...)
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  24. C. Jacob & J. A. Treves (1997). Bibliotheca Alexandrina Towards the Encyclopedism of the 21st Century. Diogenes 45 (178):83-85.
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  25. C. Jacob (1999). Introduction. Diogenes 47 (186):3-3.
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  26.  52
    Pierre Jacob (2009). The Tuning-Fork Model of Human Social Cognition: A Critique☆. Consciousness and Cognition 18 (1):229-243.
    The tuning-fork model of human social cognition, based on the discovery of mirror neurons (MNs) in the ventral premotor cortex of monkeys, involves the four following assumptions: (1) mirroring processes are processes of resonance or simulation. (2) They can be motor or non-motor. (3) Processes of motor mirroring (or action-mirroring), exemplified by the activity of MNs, constitute instances of third-person mindreading, whereby an observer represents the agent's intention. (4) Non-motor mirroring processes enable humans to represent others' emotions. After questioning all (...)
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  27. Pierre Jacob (2006). Why Visual Experience is Likely to Resist Being Enacted. Psyche 12 (1).
    Alva Noë’s version of the enactive conception in _Action in Perception_ is an important contribution to the study of visual perception. First, I argue, however, that it is unclear (at best) whether, as the enactivists claim, work on change blindness supports the denial of the existence of detailed visual representations. Second, I elaborate on what Noë calls the ‘puzzle of perceptual presence’. Thirdly, I question the enactivist account of perceptual constancy. Finally, I draw attention to the tensions between enactivism and (...)
     
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  28.  72
    Gilbert Harman & Brett Sherman (2004). Knowledge, Assumptions, Lotteries. Philosophical Issues 14 (1):492–500.
    John Hawthorne’s marvelous book contains a wealth of arguments and insights based on an impressive knowledge and understanding of contemporary discussion. We can address only a small aspect of the topic. In particular, we will offer our own answers to two questions about knowledge that he discusses.
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  29.  31
    Pierre Jacob (1997). What Minds Can Do: Intentionality in a Non-Intentional World. Cambridge University Press.
    Some of a person's mental states have the power to represent real and imagined states of affairs: they have semantic properties. What Minds Can Do has two goals: to find a naturalistic or non-semantic basis for the representational powers of a person's mind, and to show that these semantic properties are involved in the causal explanation of the person's behaviour. In the process, the book addresses issues that are central to much contemporary philosophical debate. It will be of interest to (...)
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  30. Florian Cova, Emmanuel Dupoux & Pierre Jacob (2010). Moral Evaluation Shapes Linguistic Reports of Others' Psychological States, Not Theory-of-Mind Judgments. Behavioral and Brain Sciences 33 (4):334-335.
    We use psychological concepts (e.g., intention and desire) when we ascribe psychological states to others for purposes of describing, explaining, and predicting their actions. Does the evidence reported by Knobe show, as he thinks, that moral evaluation shapes our mastery of psychological concepts? We argue that the evidence so far shows instead that moral evaluation shapes the way we report, not the way we think about, others' psychological states.
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  31. C. Jacob, J. A. Treves & J. C. Gage (1997). The Library and the Book: Forms of Alexandrian Encyclopedism. Diogenes 45 (178):63-82.
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  32. Pierre Jacob (1998). What is the Phenomenology of Thought? [REVIEW] Philosophy and Phenomenological Research 63 (2):443-448.
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  33. Margaret Candee Jacob (1969). John Toland and the Newtonian Ideology. Journal of the Warburg and Courtauld Institutes 32:307-331.
  34.  52
    Pierre Jacob (2002). Some Problems for Reductive Physicalism. [REVIEW] Philosophy and Phenomenological Research 65 (3):648-654.
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  35.  33
    Jeremy Sherman & Terrence W. Deacon (2007). Teleology for the Perplexed: How Matter Began to Matter. Zygon 42 (4):873-901.
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  36.  53
    Pierre Jacob, Intentionality. Stanford Encyclopedia of Philosophy.
    Intentionality is the power of minds to be about, to represent, or to stand for, things, properties and states of affairs. The puzzles of intentionality lie at the interface between the philosophy of mind and the philosophy of language. The word itself, which is of medieval Scholastic origin, was rehabilitated by the philosopher Franz Brentano towards the end of the nineteenth century. ‘Intentionality’ is a philosopher's word. It derives from the Latin word intentio, which in turn derives from the verb (...)
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  37.  31
    Nancy Sherman (1998). Empathy and Imagination. Midwest Studies in Philosophy 22 (1):82-119.
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  38. Benjamin Sherman, Epistemology of Disagreement and the Moral Non-Conformist.
    When people disagree about what is moral, we face an epistemological challenge—when the answer to a moral question is not obvious, how do we determine who is right? What if, under the circumstances, we do not have the means to show one party or the other is right? In recent years, a number of epistemologists have turned their attention to the general epistemic problem of how to respond reasonably to disagreement, and we can look to their work for guidance. While (...)
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  39.  38
    Marie-andrée Jacob (2006). Another Look at the Presumed-Versus-Informed Consent Dichotomy in Postmortem Organ Procurement. Bioethics 20 (6):293–300.
  40. Pierre Jacob (1998). Conceptual Competence and Inadequate Conceptions. Philosophical Issues 9:169-174.
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  41.  90
    C. Jacob & J. Vale (1999). From Book to Text: Towards a Comparative History of Philologies. Diogenes 47 (186):4-22.
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  42.  69
    Kent E. Holsinger (1984). The Nature of Biological Species. Philosophy of Science 51 (2):293-307.
    Although it is possible to regard a species as a set with a special internal structure, it is preferable to regard a species as an individual precisely to emphasize this internal structure. It is necessary to recognize, moreover, that two organisms that are part of a single entity with respect to one process need not be part of a single entity with respect to another process. Furthermore, choosing to regard two entities (with respect to one process) as conspecific is not (...)
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  43.  48
    Nancy Sherman (1987). Aristotle on Friendship and the Shared Life. Philosophy and Phenomenological Research 47 (4):589-613.
    IN THIS PAPER I CONSIDER THE VALUE OF FRIENDSHIP FROM AN ARISTOTELIAN POINT OF VIEW. THE ISSUE IS OF CURRENT INTEREST GIVEN RECENT CHALLENGES TO IMPARTIALIST ETHICS TO TAKE MORE SERIOUSLY THE COMMITMENTS AND ATTACHMENTS OF A PERSON. HOWEVER, I ENTER THAT DEBATE IN ONLY A RESTRICTED WAY BY STRENGTHENING THE CHALLENGE ARTICULATED IN ARISTOTLE'S SYSTEMATIC DEFENSE OF FRIENDSHIP AND THE SHARED LIFE. AFTER SOME INTRODUCTORY REMARKS, I BEGIN BY CONSIDERING ARISTOTLE'S NOTION THAT GOOD LIVING OR HAPPINESS ("EUDAIMONIA") FOR AN (...)
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  44.  22
    Nancy Sherman (1993). Wise Maxims / Wise Judging. The Monist 76 (1):41-65.
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  45. C. Jacob (2002). Gathering Memory: Thoughts on the History of Libraries. Diogenes 49 (196):41-57.
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  46.  41
    Nancy Sherman (1999). Taking Responsibility for Our Emotions. Social Philosophy and Policy 16 (2):294.
    We often hold people morally responsible for their emotions. We praise individuals for their compassion, think less of them for their ingratitude or hatred, reproach self-righteousness and unjust anger. In the cases I have in mind, the ascriptions of responsibility are not simply for offensive behaviors or actions which may accompany the emotions, but for the emotions themselves as motives or states of mind. We praise and blame people for what they feel and not just for how they act. In (...)
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  47.  31
    Edward Sherman (2005). Authenticity and Diversity: A Comparative Reading of Charles Taylor and Martin Heidegger. Dialogue 44 (1):145-160.
    Authenticity and diversity have both become catch words in contemporary North Atlantic societies. What has not, however, been widely explored is the interrelation ofthese two ideas. To this end, the present article takes up the sometime convergent, sometime divergent writings of Charles Taylor and Martin Heidegger, drawing out their thoughts on authenticity and showing how they can serve as a ground for a new form of cultural diversity. For both, authentic being-in-the-world affords us access to our own deep reservoir of (...)
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  48.  68
    Pierre Jacob (2005). Grasping and Perceiving Objects. In Andrew Brook (ed.), Cognition and the Brain: The Philosophy and Neuroscience Movement. Cambridge: Cambridge University Press 241--283.
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  49.  18
    Pierre Jacob (1987). Thoughts and Belief Ascriptions. Mind and Language 2 (4):301-325.
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  50.  41
    Pierre Jacob (1993). Externalism and the Explanatory Relevance of Broad Content. Mind and Language 8 (1):131-156.
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