Search results for 'Joel I. Colón-Ríos' (try it on Scholar)

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  1. Markus Patberg (2014). Weak Constitutionalism: Democratic Legitimacy and the Question of Constituent Power. By Joel I. Colón‐Ríos. London & New York: Routledge, 2012. [REVIEW] Constellations 21 (1):153-156.score: 153.0
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  2. José González Rios (2012). La concepción intelectual de lo divino como coincidentia oppositorum a la luz de lo maximum et minimum absolutum en el pensamiento de Nicolás de Cusa. Princípios 18 (30):27-52.score: 60.0
    Normal 0 21 false false false MicrosoftInternetExplorer4 On February 12, 1440 Nicholas of Cusa (1401-1464) concludes in his birthplace of Kues drafting the first major systematic formulation of his thinking: De docta ignorantia . The main category of his metaphysics in this context, i.e. the maximum , is analyzed and interpreted by him on three considerations: the maximum in an absolute sense, as contracted and finally as absolute and contracted, at the same time. In the context of the First Book, (...)
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  3. Marcela Lagarde Y. De los Ríos (2003). De la igualdad formal a la diversidad. Una perspectiva étnica latinoamericana. Anales de la Cátedra Francisco Suárez 37:57-79.score: 60.0
    This article ana l yses the birth of some n e w female identities in Latin America, mar k e d b y strong cultural inn o v ation. The process of change has been w on b y political st r uggles that h a v e pe r mitted Latin American w omen to g ain some essential rights. More o v er the t e x t describes the compl e xity of syncretising all Lati n America, (...)
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  4. Joel I. Colón-Ríos (2011). Carl Schmitt and Constituent Power in Latin American Courts: The Cases of Venezuela and Colombia. Constellations 18 (3):365-388.score: 49.5
  5. Allan C. Hutchinson & Joel Colón-Ríos (2011). Democracy and Constitutional Change. Theoria 58 (127):43-62.score: 28.5
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  6. Peter Sullivan (2007). Dummett's Case for Constructivist Logicism. In Randall E. Auxier & Lewis Edwin Hahn (eds.), The Philosophy of Michael Dummett. Open Court. 753--85.score: 12.0
    Self‐evidently the standard work on the topic its whole title defines, Sir Michael Dummett’s Frege: Philosophy of Mathematics (FPM) is also the most profound and creative discussion in recent decades of the problems confronting the branch of philosophy mentioned after the colon. Chapters 14‐18 and 23‐24 of this book constitute a continuous and challenging diagnosis of these problems.1 They culminate in the proposal that these problems present an impasse that can be escaped only by adopting a constructivist understanding of mathematical (...)
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  7. Greg Restall, Models for Liars.score: 12.0
    As has been made clear in many of the papers in this volume, the crucial feature in Bradwardine’s theory of truth is the notion of signification. Expressed by a ‘connecticate’, which I shall write with the simple infix colon “:”, whenever t is a singular term and p is a sentence..
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  8. Lynette G. Mitchell (2000). Myth and Ethnicity I. Malkin: The Returns of Odysseus: Colonization and Ethnicity . Pp. XIII + 331, 6 Maps. Berkeley, Los Angeles, and London: University of California Press, 1998. Cased, £35. Isbn: 0520-21185-. [REVIEW] The Classical Review 50 (01):99-.score: 12.0
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  9. A. C. Pearson (1924). Sophocles Sopkocle. Texte Établi Et Traduit Par Paul Masqueray. Tome I.: Ajax, Antigone, Oedipe-Roi, Électre. Tome II.: Les Trachiniennes, Philoctète, Oedipe Colone, Les Limiers. Two Vols. Pp. Xxxv + 266 = 532; 250 = 500. Paris: Société d'Édition 'Les Belles Lettres,' 1922, 1924. 18 Fr. And 20 Fr. [REVIEW] The Classical Review 38 (7-8):198-200.score: 12.0
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  10. Germà Colón & Lluís Gimeno Betí (eds.) (2012). La Lingüística I les Seues Aplicacions En la Societat. Universitat Jaume I.score: 12.0
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  11. Valeria Fenoglio, Noelia Verónica Cejas & Laura Barrionuevo (2012). Tecnología social: Recuperando saberes, co-construyendo conocimientos. Astrolabio: Revista Internacional de Filosofía 8.score: 12.0
    El siguiente artículo pretende dar cuenta de una mirada alternativa en lo que respecta al abordaje de problemáticas socio-productivas y habitacionales. Para esto se acercaran diferentes discusiones que aportan a la comprensión integral de un escenario complejo: producción epistémica participativa, desarrollo de tecnología, territorialidad e interactoralidad. El grupo de investigación que presenta el artículo propone algunas dimensiones conceptuales para el abordaje de esta temática, introduciendo las nociones de Tecnología Social y Co-construcción de Conocimiento, como eje referencial del análisis. A propósito (...)
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  12. Heinz-Dieter Meyer (2010). Local Control as a Mechanism of Colonization of Public Education in the United States. Educational Philosophy and Theory 42 (8):830-845.score: 9.0
    Colonization of public education—the process by which schools are overwhelmed and penetrated by non-educational imperatives—is usually believed to be caused by capitalism and the hegemonic ideological structures it produces. In this paper I argue that in the case of the United States an additional mechanism produces strong colonizing effects: the institution of local control. In the context of contemporary institutional conditions, local control is the lynch-pin for the production of socio-economic segregation, cumulative disadvantages, and the mythology of popular control disguising (...)
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  13. Marcelo Dascal, Colonizing and Decolonizing Minds.score: 7.0
    Whereas the most visible forms of political colonialism have for the most part disappeared from the planet by the end of the millennium, several of its consequences remain with us. Criticism of colonialism, accordingly, has shifted its focus to its more subtle and lasting manifestations. Prominent among these are the varieties of what came to be known as the ‘colonization of the mind’. This is one of the forms of ‘epistemic violence’ that it is certainly the task of philosophers to (...)
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  14. Timo Jütten (2011). The Colonization Thesis: Habermas on Reification. International Journal of Philosophical Studies 19 (5):701 - 727.score: 7.0
    Abstract According to Habermas' colonization thesis, reification is a social pathology that arises when the communicative infrastructure of the lifeworld is 'colonized' by money and power. In this paper I argue that, thirty years after the publication of the Theory of Communicative Action, this thesis remains compelling. However, while Habermas offers a functionalist explanation of reification, his normative criticism of it remains largely implicit: he never explains what is wrong with reification from the perspective of the people whose social relations (...)
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  15. Evgeniy Abdullaev (2007). Some Reflections on Early Greek Philosophy Vis-à-Vis Competition Between Oracles and Their Colonization Policies. The Proceedings of the Twenty-First World Congress of Philosophy 10:39-43.score: 7.0
    The paper focuses on the trajectory of involvement of the ancient Greek philosophers, up to Callisthenes and Clearchus, in the competition of the two greatest oracles, the Delphic and the Didymian (Branchidae), on the one hand, and in the ideology of colonization of the East, on the other. While the pre-Socratic Milesian philosophers were close to the Branchidae, Plato and Aristotle supported Delphi and the Delphic Apollo-Dionysian syncretism. I examine how theoriginal interpretation of the famous Delphic maxim 'Know Yourself related (...)
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  16. Paul Cocks (2000). The King and I: Bronislaw Malinowski, King Sobhuza II of Swaziland and the Vision of Culture Change in Africa. History of the Human Sciences 13 (4):25-47.score: 7.0
    Recent research into the life and work of Bronislaw Malinowski, one of the most important figures in British social anthropology in the 20th century, has concentrated upon his early life up to and including the years he spent in the Trobriand Islands undertaking his epoch-making fieldwork. However, very little of this research has been into the last decade of his life, especially his work on the impact of imperialism upon Africa’s colonized peoples. The purpose of this article is to extend (...)
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  17. Shannon Hoff (2013). The Colonization of Significance and the Future of the Nation: Fanon, Derrida, and Democracy-to-Come. Phaenex 8 (1):59-90.score: 7.0
    Frantz Fanon’s theoretical and practical challenge is to identify how self-determination is possible for a subject whose agency and significance have, through colonization, been appropriated and shaped by others, a challenge to which he responds with the invocation of “national consciousness.” In this paper I describe this national consciousness and show how its exclusivity paradoxically establishes the ground for a kind of international or universal inclusiveness. I differentiate this inclusiveness from the universality of Western political ideals, which Fanon challenges, and (...)
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  18. José Geraldo Estevam (2009). O reconhecimento da alteridade como possibilidade de construção de um novo paradigma na cultura ocidental em Joel Birman e Emmanuel Lévinas. Horizonte 6 (12):169-179.score: 7.0
    Resumo A cultura ocidental, erigida sob a égide da ontologia grega, historicamente relegou o outro em sua alteridade ao esquecimento, numa supremacia do ser que justificou as cruzadas, a colonização, a escravidão, os regimes totalitários como o fascismo e o nazismo, entre outros. Este artigo tem como objetivo apresentar as perspectivas do professor Joel Birman e do filósofo Emmanuel Lévinas sobre a importância da construção de um novo paradigma na cultura ocidental. Paradigma que reconheça a alteridade, numa abertura inédita (...)
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  19. J. Martinez-Alier (1993). Distributional Obstacles to International Environmental Policy: The Failures at Rio and Prospects After Rio. Environmental Values 2 (2):97 - 124.score: 7.0
    The concept of 'sustainable development' as used by the Brundtland Commission was meant to separate environmental policy from distributional conflicts. Increases in income sometimes are beneficial for the environment (for instance, they allow the use of domestic cooking fuels which in some ways are less damaging to the environment), but higher incomes have meant higher emissions of greenhouse gases, and higher rates of genetic erosion. In the aftermath of the Rio conference of June 1992, this article analyses some unavoidable links (...)
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  20. Knut Borch-Johnsen, Jørgen H. Olsen & Thorkild I. A. Sørensen (1994). Genes and Family Environment in Familial Clustering of Cancer. Theoretical Medicine and Bioethics 15 (4).score: 6.0
    Familial clustering of a disease is defined as the occurrence of the disease within some families in excess of what would be expected from the occurrence in the population. It has been demonstrated for several cancer types, ranging from rare cancers as the adenomatosis-coli-associated colon cancer or the Li-Fraumeni syndrome to more common cancers as breast cancer and colon cancer. Familial clustering, however, is merely an epidemiological pattern, and it does not tell whether genetic or environmental causes or both in (...)
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  21. Sung Uk Lim (2011). The Myth of Origin in Context Through the Lens of Deconstruction, Dialogism and Hybridity. Journal for the Study of Religions and Ideologies 10 (29):112-131.score: 6.0
    The present study aims to deconstruct the myth of origin, a quest after essential identity, in the context of Japan's colonization of Korea (1910-1945). First, I will contextualize the myth of origin as a particular historical construction of Japanese colonization, which stems from Romantic nationalism in the second half of the 19 th century. Then, I will critique the structuralism, monologism, and colonialism standing behind the myth of origin through the lens of deconstruction, dialogism, and hybridity: (1) Jacques Derrida's deconstruction (...)
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  22. I. Ahn (2009). Decolonization of the Lifeworld by Reconstructing the System: A Critical Dialogue Between Jurgen Habermas and Reinhold Niebuhr. Studies in Christian Ethics 22 (3):290-313.score: 5.0
    For all Habermas's remarkable contribution to moral theory, his discourse ethics has left behind some debatable points. In particular, `delinguistified media' such as money and power have been excluded from the domain of moral discourse. The exclusion of money and power from the domain of moral discourse has also motivated Habermas to develop an idea of `colonization of lifeworld by system' by giving us the impression that the delinguistified media are the main culprit of colonizing the lifeworld. In this article, (...)
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  23. Marìa Lugones (2010). Toward a Decolonial Feminism. Hypatia 25 (4):742-759.score: 4.0
    In “Heterosexualism and the Colonial/Modern Gender System” (Lugones 2007), I proposed to read the relation between the colonizer and the colonized in terms of gender, race, and sexuality. By this I did not mean to add a gendered reading and a racial reading to the already understood colonial relations. Rather I proposed a rereading of modern capitalist colonial modernity itself. This is because the colonial imposition of gender cuts across questions of ecology, economics, government, relations with the spirit world, and (...)
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  24. Azzedine Haddour (2005). Sartre and Fanon: On Negritude and Political Participation. Sartre Studies International 11 (s 1-2):286-301.score: 4.0
    In the first part of this essay, in order to grasp the complex and ambivalent relation of Fanon with negritude, I will recover the context from which emerged the ideology of negritude by focusing on the views of Léopold Senghor and the ways in which these views determined Sartre's interpretation of the movement. I will also examine Sartre's Black Orpheus and the influence it had on Fanon, especially on his Black Skin, White Masks. In the second part, I will adumbrate (...)
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  25. Jonathan D. Haidt, Moral Judgment, Affect, and Culture, or, Is It Wrong to Eat Your Dog?score: 4.0
    Graduate Group Chairperson Acknowledgments Above all I wish to thank my co-advisors, <span class='Hi'>Jonathan</span> Baron and Alan Fiske, and my additional committee members, John Sabini and Paul Rozin, for their wisdom and guidance over the years. This dissertation is the report of a collaborative research project, carried out with Silvia Helena Koller of the Universidade Federal de Rio Grande do Sul, in Porto Alegre, Brazil, and with Maria G. Dias of the Universidade Federal de Pernambuco, in Recife, Brazil. The research (...)
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  26. Vrinda Dalmiya (2009). The Metaphysics of Ethical Love: Comparing Practical Vedanta and Feminist Ethics. Sophia 48 (3):221-235.score: 4.0
    In this paper I compare two very different deployments of love in ethics. Swami Vivekananda's concept of ethical love ties into the project of constructing an alternative masculinity for a colonized people; while feminist care ethics uses love to escape the perceived masculinity of traditional ethical theory. Using Kenneth Goodpaster's distinction between ‘framework questions’ and ‘application questions,’ I try to show that love in Practical Vedanta addresses the former while feminist care ethics concerns itself with the latter. Even though this (...)
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  27. S. Prakash Sethi (1993). Operational Modes for Multinational Corporations in Post-Apartheid South Africa: A Proposal for a Code of Affirmative Action in the Marketplace. [REVIEW] Journal of Business Ethics 12 (1):1 - 12.score: 4.0
    The economic and socio-political impact of multinational corporations (MNCs) on third world countries has been the subject of intense debate and controversy leading to charges of exploitation and colonization on the one hand, and demands for codes of conduct on the other. This article examines the working of one of the most comprehensive of such codes under the most reprehensible political conditions, i.e., the operations of U.S.—based multinational corporations in South Africa under the acgis of the Sullivan Principles. It is (...)
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  28. Nick Bostrom (2009). Astronomical Waste: The Opportunity Cost of Delayed Technological Development. Utilitas 15 (03):308-.score: 4.0
    With very advanced technology, a very large population of people living happy lives could be sustained in the accessible region of the universe. For every year that development of such technologies and colonization of the universe is delayed, there is therefore an opportunity cost: a potential good, lives worth living, is not being realized. Given some plausible assumptions, this cost is extremely large. However, the lesson for utilitarians is not that we ought to maximize the pace of technological development, but (...)
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  29. C. I. Jiwei (2011). Evaluating Agency: A Fundamental Question for Social and Political Philosophy. Metaphilosophy 42 (3):261-281.score: 4.0
    Abstract: Many of the things we do in social and political philosophy, whether normative or critical, presuppose some understanding and evaluation of agency. To have a clear idea of our normative or critical enterprise, the underlying account of agency needs spelling out. This article begins with a descriptive account: human agency consists in power (or causal efficacy) organized as subjectivity (or selfhood), and such organization takes place through attributions of power informed by values. Some such descriptive account is useful for (...)
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  30. Uma Narayan (1995). Colonialism and Its Others: Considerations on Rights and Care Discourses. Hypatia 10 (2):133 - 140.score: 4.0
    I point to a colonial care discourse that enabled colonizers to define themselves in relationship to "inferior" colonized subjects. The colonized, however, had very different accounts of this relationship. While contemporary care discourse correctly insists on acknowledging human needs and relationships, it needs to worry about who defines these often contested terms. I conclude that improvements along dimensions of care and of justice often provide "enabling conditions" for each other.
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  31. Joanne Miyang Cho (2011). Provincializing Albert Schweitzer's Ethical Colonialism in Africa. The European Legacy 16 (1):71-86.score: 4.0
    Unlike many commentators who tend to see Schweitzer's mission one-sidedly, I show the coexistence of liberal and conservative elements in his mission. While his mission intent was mostly motivated by the former, his mission practices largely show the latter. In this essay, I analyze them in detail in three parts. I first explain how such opposite elements can coexist by applying Dipesh Chakrabarty's notion of provincializing Europe. Like most nineteenth-century Western liberals, Schweitzer advocated Enlightenment rights for Europeans, but denied them (...)
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  32. Linda Alcoff (2004). Schutte's Nietzschean Postcolonial Politics. Hypatia 19 (3):144-156.score: 4.0
    : Much of Ofelia Schutte's work has been focused on the question of liberation, especially for women and for colonized peoples. In this paper I discuss some of the important contributions she has made toward understanding the difficulty of dialogue across differences of culture and power, and toward thinking through the relationships of culture, identity, and social justice. Although I generally agree with Schutte's positions, I try here to initiate a dialogue about some conflicting tendencies I see in her positions. (...)
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  33. Sharon Anderson-Gold (2007). Human Rights, Cultural Identity, and Democracy. Social Philosophy Today 23:57-68.score: 4.0
    This paper traces the evolution of the international concept of a human right to culture from a general and individual right of participation in the public life of a state (1966, Article 27 of the IC of Civil and Political Rights), to a group right to a cultural identity (1992 Declaration on the rights of persons belonging to national or ethnic, religious or linguistic minorities). I argue that the original generic formulation of the human right to culture reflected the nineteenth-century (...)
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  34. Jami L. Anderson (2002). The White Closet. Social Philosophy Today 18:97-107.score: 4.0
    Whiteness theorists argue that whiteness has two essential features. First, whiteness colonizes, appropriates and controls the Other. Whiteness is, then, racist.Second, whiteness is constructed unwittingly. Whites are, it is claimed, unaware of the harms they inflict on a genocidal scale because whiteness, like the air we breathe, is “invisible” to those who construct it and are constructed by it. Whiteness is, then, innocent. I think defining whiteness as innocent racism is troubling for two reasons. First, it leaves whites unaccountable for (...)
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  35. Ranjoo Seodu Herr (2006). In Defense of Non-Liberal Nationalism. Political Theory 34 (3):304-327.score: 4.0
    Although nonliberal nationalism has played a prominent role in previously and currently colonized nations of the Third World, its assessment by liberal political theorists has been less than favorable. These theorists believe that nonliberal nationalisms are bound to be oppressive to marginalized members, since they view nonliberal cultures, which such movements aim to protect and maintain, to be essentialist and static monoliths that do not recognize the fundamental value of individual rights. In this article, I defend nonliberal nationalisms of previously (...)
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  36. Yrjö Haila (1986). On the Semiotic Dimension of Ecological Theory: The Case of Island Biogeography. [REVIEW] Biology and Philosophy 1 (4):377-387.score: 4.0
    The Macarthur-Wilson equilibrium theory of island biogeography has had a contradictory role in ecology. As a lasting contribution, the theory has created a new way of viewing insular environments as dynamical systems. On the other hand, many of the applications of the theory have reduced to mere unimaginative curve-fitting. I analyze this paradox in semiotic terms: the theory was mainly equated with the simple species-area relationship which became a signifier of interesting island ecology. The theory is, however, better viewed as (...)
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  37. Ferit Güven (2006). Hegel and the Dialectic of Racism. The Proceedings of the Twenty-First World Congress of Philosophy 2:51-57.score: 4.0
    The modern conception of an atomistic subject constituting itself by excluding and dominating its other(s) remains insufficient for rethinking a "postcolonial subject" despite its merits in explaining the historical relationship between the Western subject and the Oriental other. Hegel seems to offer a promising alternative to this model. For Hegel, the construction of the subject does not take place in terms of the exclusion and oppression of, but in terms of a dialectical relationship to, its other, hence Hegel's model of (...)
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  38. M. I. Pereira De Queiroz (1985). The Samba Schools of Rio De Janeiro or the Domestication of an Urban Mass. Diogenes 33 (129):1-32.score: 4.0
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  39. Voltairine de Cleyre, Anarchism and American Traditions (1908).score: 4.0
    isolated conditions, and hard pioneer life, grew during the colonization period of one hundred and seventy years from the settling of Jamestown to the outburst of the Revolution. This was in fact the great constitution-making epoch, the period of charters guaranteeing more or less of liberty, the general tendency of which is well described by Wm. Penn in speaking of the charter for Pennsylvania: “I want to put it out of my power, or that of my successors, to do mischief.”.
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  40. Stephen Jay Gould, Stretching to Fit: How Life Explores and Colonizes the Landscape of Imaginable Form.score: 4.0
    I forgive the slight spin of sloganeering conveyed by the motto so frequently cited by proponents of a cosmos chock full of organisms: "Life will fed a way." Life is resilient and quite capable (especially in bacterial form) of living in the most damnably improbable places-from nearly boiling ponds in Yellowstone National Park to tiny pores in rocks as deep as two miles below the earth's surface. But even this degree of resilience must work within limits; if life ever evolved (...)
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  41. Jorge dos Santos Lima (2010). A linha dividida: uma abordagem matemática í filosofia platônica, de Glenn Erickson e John Fossa. Princípios 14 (21):307-312.score: 4.0
    Resenha do livro de Erickson, Glenn W.; e Fossa, John A.. A linha dividida : uma abordagem matemática à filosofia platônica . Rio de Janeiro: Relume Dumará, 2006. 186 páginas. [Coleçáo Metafísica, n. 4].
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  42. Rosemary Nagy (2012). Truth, Reconciliation and Settler Denial: Specifying the Canada–South Africa Analogy. Human Rights Review 13 (3):349-367.score: 4.0
    Canada’s Truth and Reconciliation Commission (TRC) is tasked with facing the hundred-year history of Indian Residential Schools. The South African Truth and Reconciliation Commission is frequently invoked in relation to the Canadian TRC, perhaps because this is one of the few TRCs worldwide that Canadians know. Whilst the South African TRC is mainly applauded as an international success, I argue that loose analogizing is often more emotive than concise. Whilst much indeed can be drawn from the South African experience, it (...)
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  43. Drew Pierce (2006). Toward a Critique of Systematically Distorting Communication Technology. Social Philosophy Today 22:89-102.score: 4.0
    Since seminal essays like Adorno’s ‘The Culture Industry’ and Benjamin’s ‘The Work of Art in the Age of Mechanical Reproduction,’ the mass media has been of central concern for Critical Theory. Yet Critical Theorists have produced relatively little in the way of systematic analysis of the concrete institutions of mass communication. Early on, Habermas seemed to be headed in this direction, especially with the publication of The Structural Transformation of the Public Sphere. However, in Habermas’s later years, this concern is (...)
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  44. Duane Rousselle (2012). What Comes After Post-Anarchism? Continent 2 (2):152-154.score: 4.0
    continent. 2.2 (2012): 152–154 Levi R. Bryant. The Democracy of Objects . Ann Arbor, MI: Open Humanities Press. 2011. 316 pp. | ISBN 9781607852049. | $23.99 For two decades post-anarchism has adopted an epistemological point of departure for its critique of the representative ontologies of classical anarchism. This critique focused on the classical anarchist conceptualization of power as a unitary phenomenon that operated unidirectionally to repress an otherwise creative and benign human essence. Andrew Koch may have inaugurated this trend in (...)
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  45. Mick Smith (1993). Cheney and the Myth of Postmodernism. Environmental Ethics 15 (1):3-17.score: 4.0
    I draw critical parallels between Jim Cheney’s work and various aspects of modernism, which he ignores or misrepresents. I argue, first, that Cheney’s history of ideas is appallingly crude. He amalgamates all past Western philosophical traditions, irrespective of their disparate backgrounds and complex interrelationships, under the single heading, modern. Then he posits a radical epistemological break between a deluded modernism—characterized as foundationalist, essentialist, colonizing, and totalizing—and a contextual postmodernism. He seems unaware both of the complex genealogy of postmodernism and of (...)
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  46. Ricardo Waizbort (2012). O progresso do homem brasileiro pelo mecanismo de seleção natural em Miranda Azevedo. Scientiae Studia 10 (2):327-353.score: 4.0
    The aim of this work is to discuss "Darwinism: its past, its present, its future", a lecture given in 1875 by Miranda Azevedo as one of the "Popular Lectures of the Gloria Neighborhood, Rio de Janeiro". In this lecture Azevedo elaborates the concepts of evolution, human evolution, progress and the idea of man as the pinnacle of evolution and the master of the selective laws governing nature. We will analyze the article, published in 1876, that contains the full text of (...)
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  47. Adolfo C. Amaya (2011). Regimes of Cannibality. Journal of Philosophy: A Cross-Disciplinary Inquiry 6 (15):1-17.score: 4.0
    The present article aims at postulating cannibalism as a fundamental axis for the analysis of the processes of subjectivation of Spanish America since the 15th century. The hypothesis is that this process has gone through three stages, which allow for the delimitation of the differences of what I shall refer to, for now, as regimes of cannibalism understood as subjectivation processes:(i) Anthropophagic or of ritual war.(ii) Mimetic or of colonial incorporation(iii) Iconic or of mediatic absorption, at a global level.In order (...)
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  48. Jeremy Bendik-Keymer (2003). The Idea of an Ecological Orientation. Social Philosophy Today 19:55-63.score: 4.0
    In this paper, I do two things. First, I interpret a cultural shift in our understanding of what it is to be human. I focus on the self-understanding in three international documents: (1) The Universal Declaration of Human Rights (1948), (2) The Rio Charter on Sustainable Development (1992), and (3) The Earth Charter (2002). These documents are symptomatic: what it is to be human shifts from not considering environmental issues as central to our humanity to understanding respect for the environment (...)
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  49. Robert Bernasconi (2011). The Impossible Logic of Assimilation. Journal of French and Francophone Philosophy 19 (2):37-49.score: 4.0
    In this essay I argue that Memmi’s analysis in The Colonizer and the Colonized transcends the colonial situation of the 1950s. The remorseless logic exposed by Memmi, whereby the colonizer and the colonized are locked together in mutual dependence within a polarized society, applies whenever a dominant group insists that various minorities conform to the role assigned to them. Memmi’s philosophical and literary works, read with reference to the logic of assimilation, retain a wider application beyond the immediate context for (...)
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