Search results for 'James Richard Mensch' (try it on Scholar)

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Profile: James Richard Mensch (Charles University, Prague)
  1. James Mensch (2011). James Mensch, Embodiments: From the Body to the Body Politic (Evanston, Il: Northwestern University Press, 2009) Religious Intolerance: Hating Your Neighbour as Yourself. Symposium: Canadian Journal of Continental Philosophy/Revue Canadienne de Philosophie Continentale 15 (2).score: 1440.0
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  2. James Richard Mensch, Husserlian Reflections On Embodiment.score: 870.0
    To say we are present to ourselves through our bodies is to express something so obvious that most people hardly give it a thought. Philosophers, however, came late to this recognition. The idea that our embodiment shapes our apprehensions seemed to Descartes to designate a problem rather than a topic of study. His effort was to overcome embodiment, that is, to reach a realm where the unencumbered mind could confront the world. The same prejudice informed the modern tradition he founded. (...)
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  3. James Richard Mensch, Richard Peddicord, Philip J. Rossi & Lynne Sharpe (2005). American Catholic Philosophical Quarterly 518. American Catholic Philosophical Quarterly 79 (3).score: 870.0
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  4. James Mensch, The Phenomenology of Self-Makin: Towards a Hegelian Dialectic.score: 480.0
    James Mensch, 1970 No philosophical activity is immune from the question of its grounds, its origin, its arche. Philosophizing is not carried out in a vacuum. The philosopher in any inclusive view cannot be seen to be a being set apart from the world about which he philosophizes. He is distinct neither from the world nor its history considered in its totality. A truth so obvious requires only a brief meditative reflection: A philosopher sits writing at his (...)
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  5. James Mensch (2003). Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment. Pennsylvania State University Press.score: 480.0
    This book offers a fresh look at Edmund Husserl’s philosophy as a nonfoundational approach to understanding the self as an embodied presence. -/- Contrary to the conventional view of Husserl as carrying on the Cartesian tradition of seeking a trustworthy foundation for knowledge in the "pure" observations of a disembodied ego, James Mensch introduces us to the Husserl who, anticipating the later investigations of Merleau-Ponty, explored how the body functions to determine our self-presence, our freedom, and our sense (...)
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  6. Margaret van de Pitte (1999). Knowing and Being: A Postmodern Reversal James Richard Mensch University Park, PA: Pennsylvania State University Press, 1966, 232 Pp., $45.00, $17.95 Paper. [REVIEW] Dialogue 38 (02):451-.score: 450.0
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  7. Jeff Mitscherling (1999). After Modernity: Husserlian Reflections on a Philosophical Tradition James Richard Mensch Albany, NY: State University of New York Press, 1996, 309 Pp. [REVIEW] Dialogue 38 (01):223-.score: 450.0
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  8. Robin James (2009). In but Not of, of but Not In: On Taste, Hipness, and White Embodiment. Contemporary Aesthetics 2 (Aesthetics and Race).score: 420.0
    The status of the body figures paradoxically in the interrelated discourses of whiteness, aesthetic taste, and hipness. While Richard Dyer’s analysis of whiteness argues that white identity is “in but not of the body,” Carolyn Korsmeyer’s and Julia Kristeva’s feminist analyses of aesthetic “taste” demonstrate that this faculty is traditionally conceived as something “of” but not “in” the body. While taste directly distances whiteness from embodiment, hipness negatively affirms this same distance: the hipster proves his elite status within white (...)
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  9. Maria C. Cimitile, Elian P. Miller, Greene Richard & K. Silem Mohammad (forthcoming). Brusseau, James. Decadence of the French Nietzsche. Lanham, MD: Lexington Books, 2006. $26.95 Pb. Campbell, James. A Thoughtful Profession: The Early Years of the American Philosophical Association. Chicago: Open Court, 2006. $49.95 Pb. Cavell, Stanley. Philosophy the Day After Tomorrow. Cambridge, MA: Harvard University Press, 2006. $17.95 Pb. [REVIEW] Philosophy Today.score: 360.0
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  10. Réginald Richard (1992). Eaton Whitehead, Evelyn, Whitehead, James D., Les Étapes de l'Âge Adulte : Évolution Psychologique Et religieuseEaton Whitehead, Evelyn, Whitehead, James D., Les Étapes de l'Âge Adulte : Évolution Psychologique Et Religieuse. Laval Théologique et Philosophique 48 (1):136-137.score: 360.0
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  11. James Mensch, The Bible as Literature.score: 300.0
    In discussing the Bible as literature, I am simply going to assume that the Bible, particularly in the King James version, is great literature. I am also going to take for granted the fact that its stories and themes have continually sparked the literary imagination of the West. From the story of Adam and Eve in the Garden to that of the Resurrection we have a set of symbols, motifs, and themes whose reworking has been the subject of the (...)
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  12. James Mensch, The Question of Being In.score: 300.0
    I wish to acknowledge my gratitude to Professor James Morrison of the University of Toronto for his encouragement and aid in the preparation of this work. His generosity is an example of the genuine philosophic spirit. I should also like to thank Ernie and Frauke Hankamer as well as Hugo and Ruth Jakusch whose kindness sustained us in Munich and Dieben. Finally, mention must be made of the Canada Council without whose financial aid this book would not have (...)
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  13. James Mensch (2013). Violence and Selfhood. Human Studies 36 (1):25-41.score: 300.0
    Is violence senseless or is it at the origin of sense? Does its destruction of meaning disclose ourselves as the origin of meaning? Or is it the case that it leaves in its wake only a barren field? Does it result in renewal or only in a sense of dead loss? To answer these questions, I shall look at James Dodd’s, Hegel’s, and Carl Schmitt’s accounts of the creative power of violence—particularly with regard to its ability to give individuals (...)
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  14. William James (1996). The Vision of James. Element.score: 270.0
    William James had the courage to experience the collision of European and American ways of thinking head on, and to emerge from it with a new philosophy - one displaying a remarkable vitality for dealing with the transformative issues at the core of the human condition. This easy to read introduction to his life and work explains why James' work is overwhelmingly valuable to us today in getting to grips with the spiritual dimension of human experience.
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  15. James Mensch (2010). Husserl's Account of Our Consciousness of Time. Marquette University Press.score: 240.0
    Having asked, “What, then, is time?” Augustine admitted, “I know well enough what it is, provided that nobody asks me; but if I am asked what it is and try to explain, I am baffled.” We all have a sense of time, but the description and explanation of it remain remarkably elusive. Through a series of detailed descriptions, Husserl attempted to clarify this sense of time. In my book, I trace the development of his account of our temporal self-awareness, starting (...)
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  16. James Mensch (2013). The Question of Naturalizing Phenomenology. Symposium: The Canadian Journal of Continental Philosophy 17 (1):210-228.score: 240.0
    The attempt to use the results of phenomenology in cognitive and neural science has in the past decade become increasingly widespread. It is, however, open to the objection that phenomenology does not concern itself with the embodied, empirical subject, but rather with the non-causally determined “transcendental” subject. If this is true, then the attempt to employ its results is bound to come to grief on the opposition of two different accounts of consciousness: the non-causal, transcendental paradigm put forward by phenomenology (...)
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  17. James R. Mensch (2000). An Objective Phenomenology: Husserl Sees Colors. Journal of Philosophical Research 25 (January):231-60.score: 240.0
    David Chalmers expresses a general consensus when he writes that.
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  18. James R. Mensch, Multiple Personality Disorder: A Phenomenological/Postmodern Account.score: 240.0
    A striking feature of post-modernism is its distrust of the subject. If the modern period, beginning with Descartes, sought in the subject a source of certainty, an Archimedian point from which all else could be derived, post- modernism has taken the opposite tack. Rather than taking the self as a foundation, it has seen it as founded, as dependent on the accidents which situate consciousness in the world. The same holds for the unity of the subject. Modernity, in its search (...)
     
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  19. Jonathan Bricklin & W. James (2005). William James: The Notion of Consciousness --Communication Made (in French) at the 5th International Congress of Psychology, Rome, 30 April (a New Translation by Jonathan Bricklin). [REVIEW] Journal of Consciousness Studies 12 (7):55-64.score: 240.0
    I should like to convey to you some doubts which have occurred to me on the subject of the notion of consciousness that prevails in all our treatises on psychology.
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  20. James Mensch (2009). Embodiments: From the Body to the Body Politic. Northwestern University Press.score: 240.0
    The intertwining: the recursion of the seer and the seen -- Artificial intelligence and the phenomenology of flesh -- Aesthetic education and the project of being human -- The intertwining of incommensurables: Yann Martel's life of Pi -- Flesh and the limits of self-making -- Violence and embodiment -- Excessive presence and the image -- Politics and freedom -- Sovereignty and alterity -- Political violence -- Public space -- Sustaining the other: tolerance as a positive ideal -- Forgiveness and incarnation.
     
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  21. James Mensch (2007). Public Space. Continental Philosophy Review 40 (1):31-47.score: 240.0
    “Public space” is the space where individuals see and are seen by others as they engage in public affairs. Hannah Arendt links this space with “public freedom.” The being of such freedom, she asserts, depends on its appearing. It consists of “deeds and words which are meant to appear, whose very existence hinges on appearance.” Such appearance, however, requires the public space. Reflecting on Arendt’s remarks, a number of questions arise: What does the dependence of freedom on public space tell (...)
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  22. James Mensch (2010). The Temporality of Merleau-Ponty's Intertwining. Continental Philosophy Review 42 (4):449-463.score: 240.0
    In his last work, The Visible and the Invisible, Merleau-Ponty explored the fact that we believe that perception occurs in our heads ( in the recesses of a body ) and, hence, assert that the perceptual world is in us, while also believing that we are in the world we perceive. In this article, I examine how this intertwining of self and world justifies the faith we have in perception. I shall do so by considering a number of examples. In (...)
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  23. James Mensch, Empathy and Rationality.score: 240.0
    Much of the current debate opposing empathy to rationality assumes that there are no universal standards for rationality. From the postmodern perspective, the “rational” does not just vary according to the different historical stages of a people. It also differs according the social and cultural conditions that define contemporary communities. What counts as reasonable in the Afghan cultural sphere is often considered as irrational in the Western European context. What Americans take to be rational modes of conduct are not considered (...)
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  24. James Mensch (1997). Presence and Post-Modernism. American Catholic Philosophical Quarterly 71 (2):145-156.score: 240.0
    The post-modern, post-enlightenment debate on the nature of being begins with Heidegger’s assertion that the “ancient interpretation of the being of beings” is informed by “the determination of the sense of being as ... ‘presence.’”[i] This understanding, which reduces being to temporal presence, is supposed to have set all subsequent philosophical reflection. At its origin is “Aristotle’s essay on time.” In Heidegger’s reading, Aristotle interprets entities with regard to the present, equating their being with temporal presence. He also takes time (...)
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  25. James Mensch, Existence and Essence in Thomas and Husserl.score: 240.0
    In a series of conversations recorded towards the end of his life, Husserl is quoted as saying, "Yes, I do honor Thomas ..." and "... certainly I admit Thomas was a very great, a colossal phenomenon."1 With this, however, is the assertion that one "must go beyond Thomas."2 What is this going beyond Thomas? The purpose of this essay is to explore this in terms of the distinction between existence and essence we considered in our first chapter when we inquired (...)
     
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  26. James Mensch (2006). Artificial Intelligence and the Phenomenology of Flesh. Phaenex 1 (1):73-85.score: 240.0
    A. M. Turing argued that there was "little point in trying to make a 'thinking machine' more human by dressing it up in ... artificial flesh." We should, instead, draw "a fairly sharp line between the physical and the intellectual capacities of a man." For over fifty years, drawing this line has meant disregarding the role flesh plays in our intellectual capacities. Correspondingly, intelligence has been defined in terms of the algorithms that both men and machines can perform. I would (...)
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  27. James Mensch (2005). Manifestation and the Paradox of Subjectivity. Husserl Studies 21 (1):35-53.score: 240.0
    The question of who we are is a perennial one in philosophy. It is particularly acute in transcendental philosophy with its focus on the subject. In its attempt to see in the subject the structures and activities that determine experience, such philosophy confronts what Husserl called “the paradox of human subjectivity.” This is the paradox of its two-fold being. It has “both the being of a subject for the world and the being of an object in the world.” As the (...)
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  28. James Mensch, Cross-Cultural Understanding and Ethics.score: 240.0
    Thesis: With the end of the cold war, ideological conflicts have faded. In their stead, we have witnessed the rise of cultural strife. On the borders of the great civilizations conflicts involving basic cultural values have arisen. These have given increased emphasis to the ethical imperative of cross cultural understanding. How do we go about understanding different cultures? What are the grounds and premises of such understanding? How does such understanding tie into the basic ethical theories that have marked the (...)
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  29. James R. Mensch (1999). Husserl's Concept of the Future. Husserl Studies 16 (1):41-64.score: 240.0
    At first glance, a phenomenological account of the future seems a contradiction in terms. Phenomenology’s focus is on givenness or presence. Attending to what has already been given in its search for evidence, it seems incapable of handling the future, which by definition, has not yet been given since it not-yet-present. Thus, for the existentialists, in particular Heidegger, phenomenology misses the fact that the Da-, the “thereness” of our Dasein, is located in the future. It misses the futurity inherent in (...)
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  30. James Mensch, Imagination and Machine Intelligence.score: 240.0
    The question of the imagination is rather like the question Augustine raised with regard to the nature of time. We all seem to know what it involves, yet find it difficult to define. For Descartes, the imagination was simply our faculty for producing a mental image. He distinguished it from the understanding by noting that while the notion of a thousand sided figure was comprehensible—that is, was sufficiently clear and distinct to be differentiated from a thousand and one sided figure—the (...)
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  31. James Mensch, Temporalization as the Trace of the Subject.score: 240.0
    Both in its methods and spirit, Kant’s critical philosophy seems the opposite of recent French philosophy. In its deductive approach, it exemplifies a severe rationality; its structures of argument and proof often abstract from our lived experience. The philosophies of Derrida and Levinas, however, attend to such experience. In particular, they are sensitive to precisely those aspects of it that seem to exceed our conceptual abilities. Thus, for Levinas the face of the other manifests an “inabsorbable alterity.” It cannot be (...)
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  32. James Mensch, The Intertwining of Incommensurables: Yann Martel's Life of Pi.score: 240.0
    In the Author’s Note that introduces the Life of Pi, Yann Martel claims that he first heard of Pi in a coffee shop in India. A chance acquaintance tells him, “I have a story that will make you believe in God” (LP, vii).[i] The story concerns the life of an Indian boy who grows up surrounded by the animals of his father’s zoo. When Pi is sixteen, his family decides to emigrate. His father sells off the animals to an American (...)
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  33. James Mensch, Confronting the Janus Head.score: 240.0
    If post-modern philosophy has a spiritual father, this is surely Nietzsche. The great revival of interest in his thought parallels our period’s discomfort with foundational, “metaphysical” thinking. He appeals to our disquiet with talk of essences. Many find his “deconstruction” of science and morality liberating. Above all his doctrine of “perspectivism” has found a general appeal. The pluralism that is its apparent result is attractive to everyone from feminists to defenders of multiculturalism. There is, however, a darker side to Nietzsche. (...)
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  34. James Mensch, Real and Ideal Determination in Husserl's 'Logical Investigations'.score: 240.0
    One of the permanent factors driving philosophy is the puzzle presented by our embodiment. Our consciousness is embodied. We are its embodiment; we are that curious amalgam that we try to describe in terms of mind and body. Philosophy has sought again and again to describe their relation. Yet each time it attempts this from one of these aspects, the other hides itself. From the perspective of mind, everything appears as a content of consciousness. Yet, from the perspective of the (...)
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  35. James R. Mensch, The Neighbor in the Self.score: 240.0
    There is a famous passage in the Gospels, where a lawyer questions Jesus with regard to the command to love God with one's whole heart and to love ones neighbour `as oneself.' The lawyer asks, 'And who is my neighbour?' (Luke 10:2 [1]). Is he someone who lives close by or a co-religionist or is he a stranger, a follower of a different faith as Jesus suggests by answering with the parable of the good Samaritan? The 'religions of the book (...)
     
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  36. James Mensch, Death and the Other: The Origin of Ethical Responsibility.score: 240.0
    What is the origin of ethical responsibility? What gives us our ability to respond? An ethical response involves responding to myself: I answer the call of my conscience. It also involves answering to the Other: I respond to the appeal of my neighbor. Is one form of response prior to the other? Contemporary thinking about these questions has been largely taken up by the debate between Levinas and Heidegger. Responsibility, according to Heidegger, begins with our concern for our being.1 The (...)
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  37. James Mensch (2006). Ethics and Selfhood: A Reply to Dermot Moran and John Drummond. International Journal of Philosophical Studies 14 (1):109 – 118.score: 240.0
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  38. James R. Mensch (1991). Phenomenology and Artificial Intelligence: Husserl Learns Chinese. [REVIEW] Husserl Studies 8 (2):107-127.score: 240.0
    For over a decade John Searle's ingenious argument against the possibility of artificial intelligence has held a prominent place in contemporary philosophy. This is not just because of its striking central example and the apparent simplicity of its argument. As its appearance in Scientific American testifies, it is also due to its importance to the wider scientific community. If Searle is right, artificial intelligence in the strict sense, the sense that would claim that mind can be instantiated through a formal (...)
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  39. James Mensch, Patocka and Artificial Intelligence.score: 240.0
    It may seem strange to associate the name of Jan Patočka with artificial intelligence. Neither a mathematician nor a logician, the phenomenology he espoused, with its emphasis on lived experience, seems worlds apart from the formalism associated with the discipline. Yet, as I hope to show, the radicality and depth of Patočka’s thought is such that it casts a wide net. The reform of metaphysics that Patočka proposed in his asubjective phenomenology also affects artificial intelligence. It shows that what philosophers (...)
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  40. James Mensch, Shame and Guilt—The Unspeakablity of Violence.score: 240.0
    What is the relation of shame to guilt? What are the characteristics that distinguish the two? When we regard them phenomenologically, i.e., in the way that they directly manifest themselves, two features stand out. Guilt and shame imply different relations to the other person. Their relation to language is also distinct. Guilt involves the internalization of the other, not as a specific individual, but rather as an amalgam of parents, elders, and other social and cultural authority figures.i This amalgam of (...)
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  41. James Mensch, Alterity and Society.score: 240.0
    It seems a function of normal human empathy for us to treat others as we would like to be treated. If, through empathy, we have the capacity of experiencing the distress of others, then we refrain from harming them. Our guide is the “golden rule,” variations of which occur in all the world’s religions.[i] Yet despite apparent unanimity on the rule as “the sum of duty,” conceptions of justice, of how best to organize a state, differ widely. There is often (...)
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  42. James Mensch (2003). Givenness and Alterity. Idealistic Studies 33 (1):1-7.score: 240.0
    If we trace the word phenomenon to its Greek origin, we find it is the participle of the verb, phainesthai, “to show itself.” The phenomenon is that which shows itself; it is the manifest. As Heidegger noted, phenomenology is the study of this showing. It examines how things show themselves to be what they are.1 One of the most difficult problems faced by phenomenology is the mystery of our self-showing. How do we show ourselves to be what we are? How (...)
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  43. James R. Mensch (1997). Instincts — a Husserlian Account. Husserl Studies 14 (3):219-237.score: 240.0
    According to the standard, accepted view of Husserl, the notion of a Husserlian account of the instincts appears paradoxical. Is not Husserl the proponent of a philosophy conducted by a “pure” observer? Instincts relate to the body, but the reduction seems to leave us with a disembodied Cartesian ego. Quotations are not lacking to support this view.
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  44. James R. Mensch (2011). Patočka's Conception of the Subject of Human Rights. Idealistic Studies 41 (1-2):1-10.score: 240.0
    Jan Patočka appears as a paradoxical figure. A champion of human rights, he often presents his philosophy in quite traditional terms. He speaks of the “soul,” its “care,” and of “living in truth.” Yet, in his proposal for an “asubjective” phenomenology, he undermines the traditional notion of the self that has such rights. The question that thus confronts a reader of Patočka is how to reconcile the Patočka who was a spokesman of the Charter 77 movement with the proponent of (...)
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  45. James R. Mensch (1997). Freedom and Selfhood. Husserl Studies 14 (1):41-59.score: 240.0
    Freedom is a perennial topic of philosophy. It is also one of themost puzzling. Regarding it, we are tempted to say with Augustine, “I know well enough what it is, provided that nobody asks me.” 1 We can all sense its presence.We use the word constantly, yet an account of it seems to elude us.My purpose in this paper is to see if phenomenology can provide such an account, one that includes in its description the features philosophers ascribe to freedom. (...)
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  46. James Mensch (2011). The Mind-Body Problem and the Intertwining [Spanish]. Eidos 15:76-95.score: 240.0
    We can make very sensitive machines and may arrange for them to distinguish themselves from other objects. The programs that are designed toward specific goals, such as the identification of external objects, can also be imagined as action programs relating to the manipulation of these objects. These programs can be designed to retain data in order of receipt, picking patterns and anticipated appearance of perspective based on the success of their past performances. In this way, could be designed to allow (...)
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  47. Angela Y. Davis, Joy Ann James & Richard Curtis (1998). Dialogue on Radicalism and the Left: Radicalism Today. Radical Philosophy Review 1 (1):1-16.score: 240.0
  48. William James (1971/1972). A William James Reader. Boston,Houghton Mifflin.score: 240.0
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  49. James Mensch, Benito Cerino: Freud and the Breakdown of Politics.score: 240.0
    In a world shaken by terrorists’ assaults, it can seem as if no one is in control. Political leaders often appear at a loss. They cast about for opponents, for those on whom they can exert their political will. The terrorists, however, need not identify themselves. If they do, the languge they use may be messianic rather than political. Rather than indicating negotiable political solutions, it points to something else. Coincident with this, is the pursuit of terror dispite the harm (...)
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