Search results for 'Jane Hope' (try it on Scholar)

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  1. Jane Hope (1998). Introducing Buddha. Totem Books.
     
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  2. Guppy & Mary Jane (1863). Mary Jane; or, Spiritualism Chemically Explained [by - Guppy].
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  3.  11
    Paul Brazier (2008). Mary: Grace and Hope in Christ; the Text with Commentaries and Study Guide. By Donald Bolen and Gregory Cameron (Editors)Mary for Time and Eternity: Essays on Mary and Ecumenism. By William McLoughlin and Jill Pinnock (Editors)Mary: The Complete Resource. By Sarah Jane Boss (Editor). [REVIEW] Heythrop Journal 49 (2):357–360.
  4. Karen Baker-Fletcher (2007). Ecohopes : Enactments, Poetics, Liturgics. Ethics and Ecology : A priMary Challenge of the Dialogue of Civilizations / Mary Evelyn Tucker ; Religion and the Earth on the Ground : The Experience of Greenfaith in New Jersey / Fletcher Harper ; Cries of Creation, Ground for Hope : Faith, Justice, and the Earth Interfaith Worship Service / Jane Ellen Nickell and Lawrence Troster ; the Firm Ground for Hope : A Ritual for Planting Humans and Trees / Heather Murray Elkins, with Assistance From David Wood ; Musings From White Rock Lake : Poems. In Laurel Kearns & Catherine Keller (eds.), Ecospirit: Religions and Philosophies for the Earth. Fordham University Press
  5.  2
    Judith M. Green (2008). Pragmatism and Social Hope: Deepening Democracy in Global Contexts. Columbia University Press.
    Since 9/11, citizens of all nations have been searching for a democratic public philosophy that provides practical and inspiring answers to the problems of the twenty-first century. Drawing on the wisdom of past and present pragmatist thinkers, Judith M. Green maps a contemporary form of citizenship that emphasizes participation and cooperation and reclaims the critical role of social movements and nongovernmental organizations. Starting with empowering processes of storytelling, truth and reconciliation, and collaborative vision-questing that allow individuals to give voice and (...)
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  6.  40
    Jennifer Bajorek (2011). Jane Alexander's Anti-Anthropomorphic Photographs. Angelaki 16 (1):79 - 96.
    This essay sets out from a reading of two photomontage projects by South African artist Jane Alexander, ?Adventure Centre? (2000) and ?Survey: Cape of Good Hope? (2005?09), one of Alexander's ongoing ?survey? projects, and remarks on the overwhelming impulse on the part of critics and interpreters to anthropomorphize the figures appearing in the photomontage images. It goes on to explore the hypothesis that Alexander's work in fact resists or refuses these attempts at anthropomorphization, and that this resistance is (...)
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  7.  20
    James Campbell (2011). The Social Philosophy of Jane Addams. Maurice Hamington. Transactions of the Charles S. Peirce Society 47 (3):352-356.
    This welcome volume offers a rich presentation of the ideas of Jane Addams (1860–1935), with emphases upon her contributions to the Pragmatic movement. It is divided into two parts. Chapters 1–4 “provide a historical and theoretical foundation for Addams’s social philosophy,” and chapters 5–9 “discuss how Addams applied her social theories to a variety of social issues” (p. 11) including pacifism, race and diversity, socialism, education broadly conceived, and religion. There is also an introduction, an afterword, and an extensive (...)
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  8. Jane Heal (1998). Understanding Other Minds From the Inside: Jane Heal. Royal Institute of Philosophy Supplement 43:83-99.
    Can we understand other minds ‘from the inside’? What would this mean? There is an attraction which many have felt in the idea that creatures with minds, people , invite a kind of understanding which inanimate objects such as rocks, plants and machines, do not invite and that it is appropriate to seek to understand them ‘from the inside’. What I hope to do in this paper is to introduce and defend one version of the so-called ‘simulation’ approach to (...)
     
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  9.  20
    Neal A. Tognazzini (2015). The Strains of Involvement. In Randolph Clarke, Michael McKenna & Angela M. Smith (eds.), The Nature of Moral Responsibility. Oxford University Press 19-44.
    Analytic philosophers have a tendency to forget that they are human beings, and one of the reasons that P. F. Strawson’s 1962 essay, “Freedom and Resentment”, has been so influential is that it promises to bring discussions of moral responsibility back down to earth. Strawson encouraged us to “keep before our minds...what it is actually like to be involved in ordinary interpersonal relationships”, which is, after all, the context in which questions about responsibility arise in the first place. In this (...)
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  10.  7
    Terry Fitzgerald (2010). Rejoinder to Craig A. Cunningham, David Granger, Jane Fowler Morse, Barbara Stengel, and Terri Wilson, "Dewey, Women, and Weirdoes". Education and Culture 26 (2):83-86.
    It is a mixed pleasure to see F. Matthias Alexander acknowledged in the fall 2007 issue of Education and Culture ("Dewey, women, and weirdoes: Or, the potential rewards for scholars who dialog across difference," 23[2], 27-62). As a professional descendant of Alexander who has been teaching the Alexander Technique (AT) for 30 years, I am glad to see Cunningham et al. including him in the list of positive influences in John Dewey's life. However, I believe Cunningham's contribution to this article, (...)
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  11.  2
    Jane Maienschein (2009). Heredity and Hope: The Case for Genetic ScreeningBabies by Design: The Ethics of Genetic ChoiceThe Case Against Perfection: Ethics in the Age of Genetic Engineering. [REVIEW] Isis: A Journal of the History of Science 100:134-136.
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  12. Jane Maienschein (2009). Ruth Schwartz Cowan.Heredity and Hope: The Case for Genetic Screening. 292 Pp., Illus., Figs., Index. Cambridge, Mass./London: Harvard University Press, 2008. $27.95 .Ronald M. Green.Babies by Design: The Ethics of Genetic Choice. 288 Pp., Illus., Index. New Haven, Conn./London: Yale University Press, 2007. $26 .Michael J. Sandel.The Case Against Perfection: Ethics in the Age of Genetic Engineering. X + 162 Pp., Index. Cambridge, Mass./London: Harvard University Press, 2007. $18.95. [REVIEW] Isis 100 (1):134-136.
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  13.  2
    Trevor Hedberg (2016). Optimizing Hope: A Response to Nolt. In Andrew Brei (ed.), Ecology, Ethics, and Hope. Rowman & Littlefield 65-82.
    John Nolt’s “Hope, Self-Transcendence, and Environmental Ethics” is a unique attempt to defend a partial biocentrism – the view that we should regard a significant portion of non-sentient life (as well as sentient life) as having direct moral standing. After defending a general duty to optimize human hope, Nolt argues that this duty requires us to become self-transcendent toward living things in nature. Self-transcendence refers to an intentional state of valuing the good of some object other than yourself (...)
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  14.  3
    Roland Bluhm (2010). Wishful Hope. In Janet Horrigan & Ed Wiltse (eds.), Hope Against Hope: Philosophies, Cultures and Politics of Possibility and Doubt. Rodopi 35-53.
    The paper aims at characterising self-deceptive hope, a certain kind of ir-rational hoping. The focus is on ordinary, intentional hope exclusively, i. e. on acts of hoping with a definite object (in contrast to dispositional forms of hope such as hopefulness). If a person S hopes in this way that p, she desires that p, she has a belief about the probability of p, and she affec-tively evaluates this probability in one of two ways: We can distinguish (...)
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  15. Jordan Dodd (forthcoming). Hope, Knowledge, and Blindspots. Synthese:1-13.
    Roy Sorensen introduced the concept of an epistemic blindspot in the 1980s. A proposition is an epistemic blindspot for some individual at some time if and only if that proposition is consistent but unknowable by that individual at that time. In the first half of this paper, I extend Sorensen work on blindspots by arguing that there exist blindspots that essentially involve hopes. In the second half, I show how such blindspots can contribute to and impair different pursuits of self-understanding. (...)
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  16.  85
    Stephen Stich & Shaun Nichols (1997). Cognitive Penetrability, Rationality and Restricted Simulation. Mind and Language 12 (3-4):297-326.
    In a series of recent papers, Jane Heal (1994, 1995a, 1995b, 1996a, 1996b) has developed her own quite distinctive version of simulation theory and offered a detailed critique of the arguments against simulation theory that we and our collaborators presented in earlier papers. Heal's theory is clearly set out and carefully defended, and her critique of our arguments is constructive and well informed. Unlike a fair amount of what has been written in this area in recent years, her work (...)
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  17. Andrew Chignell (2013). Rational Hope, Moral Order, and the Revolution of the Will. In Eric Watkins (ed.), Divine Order, Human Order, and the Order of Nature.
    In this paper I sketch out one of the most important conditions on rational hope, and argue that Kant embraced a version of it. I go on to suggest that we can use this analysis to solve a longstanding 'conundrum' in Kant's ethics and religion regarding the nature of the individual moral revolution. -/- .
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  18.  83
    P. Dewland & J. Dewland (1999). At the Coalface, but on the Receiving End. Journal of Medical Ethics 25 (6):541-546.
    In dealing with patients the doctor is very often paternalistic. No more so than when the patient is unable to help him--or herself. Modern technology allows people to be kept alive in "intensive care" where they often become an "object" at the centre of proceedings. Fortunately for them, most patients who survive intensive care cannot remember the experience though this does not mean that they were not suffering at the time. There is a strong case for explaining things as much (...)
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  19.  8
    Andrew Chignell (2014). Rational Hope, Possibility, and Divine Action. In Gordon E. Michalson (ed.), Religion within the Bounds of Mere Reason: A Critical Guide. Cambridge University Press 98-117.
    Commentators typically neglect the distinct nature and role of hope in Kant’s system, and simply lump it together with the sort of Belief that arises from the moral proof. Kant himself is not entirely innocent of the conflation. Here I argue, however, that from a conceptual as well as a textual point of view, hope should be regarded as a different kind of attitude. It is an attitude that we can rationally adopt toward some of the doctrines that (...)
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  20. Charles R. Pigden (2012). A 'Sensible Knave'? Hume, Jane Austen and Mr Elliot. Intellectual History Review 22 (3):465-480.
    This paper deals with what I take to be one woman’s literary response to a philosophical problem. The woman is Jane Austen, the problem is the rationality of Hume’s ‘sensible knave’, and Austen’s response is to deepen the problem. Despite his enthusiasm for virtue, Hume reluctantly concedes in the EPM that injustice can be a rational strategy for ‘sensible knaves’, intelligent but selfish agents who feel no aversion towards thoughts of villainy or baseness. Austen agrees, but adds that ABSENT (...)
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  21. Lisa Kretz (2013). Hope in Environmental Philosophy. Journal of Agricultural and Environmental Ethics 26 (5):925-944.
    ABSTRACT. Ecological philosophy requires a significant orientation to the role of hope in both theory and practice. I trace the limited presence of hope in ecological philosophy, and outline reasons why environmental hopelessness is a threat. I articulate and problematize recent environmental publications on the topic of hope, the most important worry being that current literature fails to provide the necessary psychological grounding for hopeful action. I turn to the psychology of hope to provide direction for (...)
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  22.  51
    Matthew Ratcliffe (2013). What is It to Lose Hope? Phenomenology and the Cognitive Sciences 12 (4):597-614.
    This paper addresses the phenomenology of hopelessness. I distinguish two broad kinds of predicament that are easily confused: ‘loss of hopes’ and ‘loss of hope’. I argue that not all hope can be characterised as an intentional state of the form ‘I hope that p’. It is possible to lose all hopes of that kind and yet retain another kind of hope. The hope that remains is not an intentional state or a non-intentional bodily feeling. (...)
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  23.  37
    Peter Singer (ed.) (1994). Ethics. Oxford University Press.
    What is ethics? Where does it come from? Can we really hope to find any rational way of deciding how we ought to live? If we can, what would it be like, and how are we going to know when we have found it? To capture the essentials of what we know about the origins and nature of ethics, Peter Singer has drawn on anthropology, evolution, game theory, and works of fiction, in addition to the classic moral philosophy of (...)
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  24.  42
    Allen Thompson (2010). Radical Hope for Living Well in a Warmer World. Journal of Agricultural and Environmental Ethics 23 (1):43-55.
    Environmental changes can bear upon the environmental virtues, having effects not only on the conditions of their application but also altering the concepts themselves. I argue that impending radical changes in global climate will likely precipitate significant changes in the dominate world culture of consumerism and then consider how these changes could alter the moral landscape, particularly culturally thick conceptions of the environmental virtues. According to Jonathan Lear, as the last principal chief of the Crow Nation, Plenty Coups exhibited the (...)
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  25.  36
    Adam Kadlac (2015). The Virtue of Hope. Ethical Theory and Moral Practice 18 (2):337-354.
    I argue that hope is a virtue insofar as it leads to a more realistic view of the future than dispositions like optimism and pessimism, promotes courage, and encourages an important kind of solidarity with others. In light of this proposal, I consider the relationship between hope and our beliefs about what is good as well as the conditions under which hope may fail to be a virtue.
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  26.  64
    Markku Roinila (2012). Leibniz on Hope. In Sabrina Ebbersmeyer (ed.), Emotional Minds. De Gruyter 161.
    G. W. Leibniz famously proclaimed that this is the best of all possible worlds. One of the properties of the best world is its increasing perfection. He gave a prominent role in his discussion of emotions to hope which is related to intellectual activity such as curiosity and courage which again is essential for the practice of science and promoting the common good. Leibniz regarded hope as a process where minute perceptions in the mind, that is, unconscious promises (...)
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  27.  34
    Lynne M. Andersson, Robert A. Giacalone & Carole L. Jurkiewicz (2007). On the Relationship of Hope and Gratitude to Corporate Social Responsibility. Journal of Business Ethics 70 (4):401-409.
    A longitudinal study of 308 white -collar U.S. employees revealed that feelings of hope and gratitude increase concern for corporate social responsibility. In particular, employees with stronger hope and gratitude were found to have a greater sense of responsibility toward employee and societal issues; interestingly, employee hope and gratitude did not affect sense of responsibility toward economic and safety/quality issues. These findings offer an extension of research by Giacalone, Paul, and Jurkiewicz.
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  28.  40
    Ben Woodard (2010). Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy. Continent 1 (1):3-13.
    continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  29.  7
    James Lindemann Nelson (2014). Odd Complaints and Doubtful Conditions: Norms of Hypochondria in Jane Austen and Catherine Belling. Journal of Bioethical Inquiry 11 (2):193-200.
    In her final fragmentary novel Sanditon, Jane Austen develops a theme that pervades her work from her juvenilia onward: illness, and in particular, illness imagined, invented, or self-inflicted. While the “invention of odd complaints” is characteristically a token of folly or weakness throughout her writing, in this last work imagined illness is also both a symbol and a cause of how selves and societies degenerate. In the shifting world of Sanditon, hypochondria is the lubricant for a society bent on (...)
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  30.  17
    Deryck Beyleveld & Paul Ziche (2015). Towards a Kantian Phenomenology of Hope. Ethical Theory and Moral Practice 18 (5):927-942.
    The aim of this paper is to examine the extent to which Kant’s Critique of the Power of Judgment can be, or otherwise ought to be, regarded as a transcendental phenomenology of hope. Kant states repeatedly that CPoJ mediates between the first two Critiques, or between the theoretical knowledge we arrive at on the basis of understanding and reason’s foundational role for practical philosophy. In other words, exercising the power of judgment is implicated whenever we try to bring together (...)
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  31.  19
    Mark Saunders (ed.) (2010). Organizational Trust: A Cultural Perspective. Cambridge University Press.
    Machine generated contents note: List of figures; List of tables; Editors; Contributors; Editors' acknowledgements; Part I. The Conceptual Challenge of Researching Trust Across Different 'Cultural Spheres': 1. Introduction: unraveling the complexities of trust and culture Graham Dietz, Nicole Gillespie and Georgia Chao; 2. Trust differences across national-societal cultures: much to do or much ado about nothing? Donald L. Ferrin and Nicole Gillespie; 3. Towards a context-sensitive approach to researching trust in inter-organizational relationships Reinhard Bachmann; 4. Making sense of trust across (...)
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  32.  38
    Patrick Shade (2001). Habits of Hope: A Pragmatic Theory. Vanderbilt University Press.
    Patrick Shade makes a strong argument for the necessity of hope in a cynical world that too often rejects it as foolish. While most accounts of hope situate it in a theological context, Shade presents a theory rooted in the pragmatic thought of such American philosophers as C. S. Peirce, William James, and John Dewey.
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  33.  9
    Robert H. Schwartz & Frederick R. Post (2002). The Unexplored Potential of Hope to Level the Playing Field: A Multilevel Perspective. [REVIEW] Journal of Business Ethics 37 (2):135 - 143.
    A multilevel view of social change is presented in which socially responsible organizations, society, and high-hope individuals interact in support of hopefulness – thereby leveling the playing field. Suggestions are made about future research and the roles of organizations and society in eliciting hope in organizational and societal cultures.
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  34.  24
    Michael O'Rourke (2011). The Afterlives of Queer Theory. Continent 1 (2):102-116.
    continent. 1.2 (2011): 102-116. All experience open to the future is prepared or prepares itself to welcome the monstrous arrivant, to welcome it, that is, to accord hospitality to that which is absolutely foreign or strange [….] All of history has shown that each time an event has been produced, for example in philosophy or in poetry, it took the form of the unacceptable, or even of the intolerable, or the incomprehensible, that is, of a certain monstrosity. Jacques Derrida “Passages—from (...)
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  35.  76
    Judy D. Whipps (2004). Jane Addams's Social Thought as a Model for a Pragmatist-Feminist Communitarianism. Hypatia 19 (2):118-133.
    This paper argues that communitarian philosophy can be an important philosophic resource for feminist thinkers, particularly when considered in the light of Jane Addams's (1860-1935) feminist-pragmatism. Addams's communitarianism requires progressive change as well as a moral duty to seek out diverse voices. Contrary to some contemporary communitarians, Addams extends her concept of community to include interdependent global communities, such as the global community of women peace workers.
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  36. Jayne M. Waterworth (2003). A Philosophical Analysis of Hope. Palgrave Macmillan.
    Despite the familiarity of hope in human experience, it is a phenomenon infrequently considered from a philosophical point of view. This book charts the centrality of hope in thought and action from first, second and third person perspectives. From everyday situations to extreme circumstances of trail and endings in life, the contours of hope are given a phenomenological description and subjected to conceptual analysis. This consistently secular account of hope sheds a different light on questions of (...)
     
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  37.  4
    Wayne C. Booth (1991). The Company We Keep: An Ethics of Fiction. Journal of Aesthetics and Art Criticism 49 (1):98-100.
    In _The Company We Keep_, Wayne C. Booth argues for the relocation of ethics to the center of our engagement with literature. But the questions he asks are not confined to morality. Returning ethics to its root sense, Booth proposes that the ethical critic will be interested in any effect on the ethos, the total character or quality of tellers and listeners. Ethical criticism will risk talking about the quality of _this_ particular encounter with _this_ particular work. Yet it will (...)
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  38.  8
    Maurice Hamington, Jane Addams. Stanford Encyclopedia of Philosophy.
    This comprehensive encyclopedia entry discusses the life and works of Jane Addams (1860-1935) who influenced contemporaries John Dewey, William James, and George Herbert Mead. Although not traditionally categorized as a philosopher, Addams was a prolific writer who developed a social philosophy of attentiveness and sympathetic knowledge that prefigures contemporary feminist care ethics.
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  39.  17
    Mary Zournazi (2003). Hope: New Philosophies for Change. Routledge.
    How is hope to be found amid the ethical and political dilemmas of modern life? Writer and philosopher Mary Zournazi brought her questions to some of the most thoughtful intellectuals at work today. She discusses "joyful revolt" with Julia Kristeva, the idea of "the rest of the world" with Gayatri Spivak, the "art of living" with Michel Serres, the "carnival of the senses" with Michael Taussig, the relation of hope to passion and to politics with Chantal Mouffe and (...)
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  40.  10
    David Halpin (2001). The Nature of Hope and Its Significance for Education. British Journal of Educational Studies 49 (4):392-410.
    This paper offers an analysis of the nature of hope and explicates its significance for and relation to education. This entails distinguishing initially two kinds of hope - absolute and ultimate hope. While absolute hope is an orientation of the spirit which sets no conditions or limits on what is achievable and has no particular ends in view, ultimate hope is an 'aimed hope ', that is to say a form of hopefulness that entails (...)
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  41.  31
    Aaron Cooley (2007). Review: Of Westbrook, Democratic Hope: Pragmatism and the Politics of Truth. [REVIEW] Education and Culture 23 (2):pp. 76-79.
    The dormancy of American pragmatism is over. At least, this is what numerous articles and books have unequivocally stated in the decades since Richard Rorty gave up his belief in orthodox analytical epistemology and settled into his own brand of John Dewey's antifoundational epistemology. Even though Rorty's interpretation and manipulation of Dewey have been controversial, we are all the better for the revival of discourse around what pragmatism was, is, and will be. Robert Westbrook's Democratic Hope: Pragmatism and the (...)
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  42.  4
    Sidney Axinn (1994). The Logic of Hope : Extensions of Kant's View of Religion. Rodopi.
    This book is a thorough study of the question posed by Kant, For what can a human being rationally hope? It offers a detailed commentary on Kant's seminal work, Religion Within the Limits of Reason Alone, as well as an original development of the logic of three of Kant's basic ideas: ambivalence, ignorance, and hope. Sophisticated analytic techniques, including symbolic logic, are applied to this conceptual matrix. The result is a striking case for the transformation of world society (...)
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  43.  12
    Alan Van Wyk (2012). What Matters Now? Review of Jane Bennett, Vibrant Matter: A Political Ecology of Things. Cosmos and History: The Journal of Natural and Social Philosophy 8 (2):130-136.
    Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-ansi-language:EN-US; mso-fareast-language:EN-US;} Review of Jane Bennett, Vibrant Matter: A Political Ecology of Things.
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  44.  13
    Jack Coulehan (2011). Deep Hope: A Song Without Words. Theoretical Medicine and Bioethics 32 (3):143-160.
    Hope helps alleviate suffering. In the case of terminal illness, recent experience in palliative medicine has taught physicians that hope is durable and often thrives even in the face of imminent death. In this article, I examine the perspectives of philosophers, theologians, psychologists, clinicians, neuroscientists, and poets, and provide a series of observations, connections, and gestures about hope, particularly about what I call “deep hope.” I end with some proposals about how such hope can be (...)
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  45.  17
    Inmaculada Cobos Fernández (2001). A Journey to Madness: Jane Bowles's Narrative and Schizophrenia. [REVIEW] Journal of Medical Humanities 22 (4):265-283.
    This work is a study of Jane Bowles's madness as revealed through several of her literary works and her life story. On a parallel plane, it is an epistemological exploration of the points of intersection between humanistic psychoanalysis and deconstructive literary criticism. Here we consider the schizoid traits in Two Serious Ladies (1943) and in “Camp Cataract” (1949), using the theories developed in this area by the psychiatrist R. D. Laing (1927–1989).
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  46.  13
    David T. Ozar (2008). Forgiving and Hoping. Proceedings of the American Catholic Philosophical Association 82:163-172.
    The word “forgiveness” and its verbal form, “forgiving,” may appear to have one and the same meaning whenever it is used. But the first thesis of this essay is that several distinct kinds of human activity are denominated by this word, and their differences are philosophically important. The second thesis of this essay is that some of the human activities denominated by this word have a close connection with hope, more specifically with hoping-in-a-person. The third thesis of this essay (...)
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  47. Jane Addams & Ellen Condliffe Lagemann (1985). Jane Addams on Education. Monograph Collection (Matt - Pseudo).
     
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  48. Gene Fendt (1990). For What May I Hope? Thinking with Kant and Kierkegaard. Peter Lang.
    This book exhibits the centrality of hope in Kant's critical philosophy, and brings into question the rationality of that hope, and how the question of that rationality can be raised. The question of the rationality of hope is further explored through Kierkegaard's writing.
     
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  49. Quentin Bell (1984). A "Radiant" Friendship. Critical Inquiry 10 (4):557-566.
    This was to have been a confutation. My intention was to rebut and for the record’s sake to correct certain fashionable errors concerning the life of Virginia Woolf. What could be more proper, and what, it has to be said, more tedious? If the defence of truth had remained my only objet, I should have left these words unwritten, or at least should have addressed them to a very small audience. But the pursuit of truth sent me back to my (...)
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  50.  26
    Andrew E. Benjamin (1997). Present Hope: Philosophy, Architecture, Judaism. Routledge.
    Present Hope is a compelling exploration of how we think philosophically about the present. Andrew Benjamin considers examples in philosophy, architecture and poetry to illustrate crucial themes of loss, memory, tragedy, hope and modernity. The book uses the work of Walter Benjamin and Martin Heidegger to illustrate the ways the notion of hope was weaved into their philosophies. Andrew Benjamin maintains that hope is a vital part of the present, rather than an expression only of the (...)
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