Search results for 'John C. Dalrymple-Alford' (try it on Scholar)

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  1.  4
    C. Fred Alford (2002). Levinas, the Frankfurt School, and Psychoanalysis. Wesleyan University Press.
    'Original and provocative . . . engagingly written. (C Fred Alford) counters Levinas's notorious obscurity with a goodly dose of transparency' - John Lechte, Macquarrie University Abstract and evocative, writing in what can only be ...
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  2.  5
    Charles de Tolnay, Creighton Gilbert, Martin Steinmann Jr, Monroe C. Beardsley & John Alford (1956). Letters Pro and Con. Journal of Aesthetics and Art Criticism 15 (1):122-126.
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  3.  1
    Charles De Tolnay, Creighton Gilbert, Martin Steinmann, Monroe C. Beardsley & John Alford (1956). Letters Pro and Con. Journal of Aesthetics and Art Criticism 15 (1):122 - 126.
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  4.  0
    John A. Alford (1986). John Norton-Smith, William Langland.(Medieval and Renaissance Authors, 6.) Leiden: EJ Brill, 1983. Pp. X, 144. Hfl 48. Speculum 61 (1):192-195.
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  5.  18
    C. Fred Alford (1997). What Evil Means to Us. Cornell University Press.
    C. Fred Alford interviewed working people, prisoners, and college students in order to discover how people experience evil -- in themselves, in others, and in ...
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  6. C. Fred Alford (2009). After the Holocaust: The Book of Job, Primo Levi, and the Path to Affliction. Cambridge University Press.
    The Holocaust marks a decisive moment in modern suffering in which it becomes almost impossible to find meaning or redemption in the experience. In this study, C. Fred Alford offers a new and thoughtful examination of the experience of suffering. Moving from the Book of Job, an account of meaningful suffering in a God-drenched world, to the work of Primo Levi, who attempted to find meaning in the Holocaust through absolute clarity of insight, he concludes that neither strategy works well (...)
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  7. C. Fred Alford (2009). Psychology and the Natural Law of Reparation. Political Theory 37 (2):313-315.
    Are there universal values of right and wrong, good and bad, shared by virtually every human? The tradition of natural law argues that there is. Drawing on the work of psychoanalyst Melanie Klein, whose analyses have touched upon issues related to original sin, trespass, guilt, and salvation through reparation, in this 2006 book C. Fred Alford adds an extra dimension to this argument: we know natural law to be true because we have hated before we have loved and have wished (...)
     
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  8.  1
    W. H. Auden (2004). ACKERLY, BROOKE,“Susan Moller Okin (1946-2004)”[Tribute], 446. ALFORD, C. FRED,“Levinas and Political Theory,” 146. ARMITAGE, DAVID,“John Locke, Carolina, and the Two Treatises of Government,” 602. BELL, DANIEL A.,“Human Rights and Social Criticism in Contemporary Chinese Political Theory”[Review Essay], 396. [REVIEW] Political Theory 32 (6):885-889.
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  9.  0
    John R. Hibbing, Kevin B. Smith & John R. Alford (2014). Differences in Negativity Bias Underlie Variations in Political Ideology. Behavioral and Brain Sciences 37 (3):297-307.
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  10.  40
    C. Fred Alford (2007). Whistle-Blower Narratives: The Experience of Choiceless Choice. Social Research: An International Quarterly 74 (1):223-248.
    Most whistleblowers talk as if they never had a choice about whether to blow the whistle. This doesn't mean they acted suddenly, or impulsively, only that they believe they could not have done otherwise. Trying to make sense of this near universal answer to the question "Why did you do it?" the essay draws on narrative theory. Narrative theory distinguishes between actant and sender—that is, between actor and his or her values. This distinction helps to explain what it means to (...)
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  11.  7
    C. Fred Alford (1997). Hitler's Willing Executioners: What Does “Willing” Mean? [REVIEW] Theory and Society 26 (5):719-738.
  12.  43
    C. Fred Alford (2005). Freedom of the Encumbered Self: Michael Sandel and Iris Murdoch. Contemporary Political Theory 4 (2):109.
    The debate over encumbered versus unencumbered selves that characterized the dialogue between liberalism and republicanism did not end well. Neither side seemed enlightened by its encounter with the other, as it became increasingly difficult to pin down the differences between the sides, never more so than when Michael Sandel was violently agreeing with Richard Dagger. Drawing on the work of novelist and philosopher Iris Murdoch, this essay argues that Sandel could have made a much stronger argument for his view than (...)
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  13.  20
    C. Fred Alford (2000). What Would It Matter If Everything Foucault Said About Prison Were Wrong? Discipline and Punish After Twenty Years. Theory and Society 29 (1):125-146.
  14.  65
    C. Fred Alford (2004). Levinas and Political Theory. Political Theory 32 (2):146-171.
    How best to avoid the Levinas Effect, as it has been called, the tendency to make Emmanuel Levinas everything to everyone? One way is to demonstrate that Levinas's thinking does not fit into any of the categories by which we ordinarily approach political theory. If one were forced to categorize Levinas's political theory, the term "inverted liberalism " would come closest to the mark. As long, that is, as one emphasizes the term "inverted" over "liberalism." Levinas's defense of liberalism is (...)
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  15.  29
    C. Fred Alford (2001). Whistleblowers and the Narrative of Ethics. Journal of Social Philosophy 32 (3):402–418.
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  16.  56
    John Alford (1958). Creativity and Intelligibility in le Corbusier's Chapel at Ronchamp. Journal of Aesthetics and Art Criticism 16 (3):293-305.
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  17.  20
    C. Fred Alford (1985). III. Yates on Feyerabend's Democratic Relativism. Inquiry 28 (1-4):113 – 118.
    Stephen Yates's objections to Feyerabend's political theory (Inquiry 27 [1984], 137?42) are presented in a way that makes them unnecessarily vulnerable to a rhetorical strategy often employed by Feyerabend. Like many other critics, Yates seems to assume that it is the implausibility of Feyerabend's claims that opens them to refutation, whereas it is really this that makes them such slippery targets of criticism. Rather than claim that Feyerabend's ideal would be virtually impossible to realize, I argue that Feyerabend does not (...)
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  18.  8
    C. Fred Alford (1992). Responsibility Without Freedom. Theory and Society 21 (2):157-181.
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  19.  45
    C. Fred Alford (2002). Emmanuel Levinas and Iris Murdoch: Ethics as Exit? Philosophy and Literature 26 (1):24-42.
  20.  8
    C. Fred Alford (2002). The Opposite of Totality: Levinas and the Frankfurt School. [REVIEW] Theory and Society 31 (2):229-254.
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  21.  7
    John Alford, Calvin S. Brown & Walter Sutton (1959). Letters to the Editor. Journal of Aesthetics and Art Criticism 17 (4):523-524.
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  22. C. Fred Alford (1985). Science and the Revenge of Nature Marcuse & Habermas.
     
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  23.  6
    James C. Houk & Simon Alford (1996). Computational Significance of the Cellular Mechanisms for Synaptic Plasticity in Purkinje Cells. Behavioral and Brain Sciences 19 (3):457-461.
    The data on the cellular mechanism of LTD that is presented in four target articles is synthesized into a new model of Purkinje cell plasticity. This model attempts to address credit assignment problems that are crucial in learning systems. Intracellular signal transduction mechanisms may provide the mechanism for a 3-factor learning rule and a trace mechanism. The latter may permit delayed information about motor error to modify the prior synaptic events that caused the error. This model may help to focus (...)
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  24.  2
    C. Fred Alford (1985). Is Jürgen Habermas's Reconstructive Science Really Science? Theory and Society 14 (3):321-340.
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  25.  4
    C. Alford (1985). Jurgen Habermas and the Dialectic of Enlightenment: What Is Theoretically Fruitful Knowledge? Social Research 52.
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  26.  2
    C. F. Alford (1987). Habermas, Post-Freudian Psychoanalysis, and the End of the Individual. Theory, Culture and Society 4 (1):3-29.
    For some time now a number of critics have argued that Juergen Habermas has misinterpreted Freud. The gist of this criticism is that Habermas' interpretation of psychoanalysis as `depth hermeneutics' must violate the intent of Freud's work, which is so deeply grounded in drive theory. In other words, Habermas confuses philosophical reflection with psychoanalysis. This paper takes a somewhat different focus. It examines the consequences of Habermas' interpretation of Freud for Habermas' view of the individual. It is shown that Habermas' (...)
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  27.  4
    C. F. Alford (1993). Reconciliation with Nature? The Frankfurt School, Postmodernism and Melanie Klein. Theory, Culture and Society 10 (2):207-227.
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  28.  8
    C. Fred Alford (2003). Women as Whistleblowers. Business and Professional Ethics Journal 22 (1):67-76.
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  29.  6
    C. Fred Alford (2012). Jean Améry: Resentment as Ethic and Ontology. [REVIEW] Topoi 31 (2):229-240.
    Against the view that trauma cripples the survivor’s ability to account for his or her own experience, Jean Améry, a survivor of Auschwitz, argued that trauma speaks a language of its own. In this language, what may be taken as a clinical symptom, the inability to let go of a traumatic past, is actually an ethical stance on behalf of history’s victims. Améry wrote about aging in similar terms. Aging and death are an assault on the values of life, an (...)
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  30.  2
    John A. Alford (1992). William Langland, Will's Vision of Piers Plowman, Trans. E. Talbot Donaldson. Ed. Elizabeth D. Kirk and Judith H. Anderson. New York and London: WW Norton, 1990. Pp. Xxvii, 259. $25. [REVIEW] Speculum 67 (3):710-712.
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  31.  8
    C. Fred Alford (1987). Hans Albert and the Unfinished Enlightenment. Philosophy of the Social Sciences 17 (4):453-469.
  32.  6
    John Alford, Benjamin Karp & George Boas (1947). Letters Pro and Con. Journal of Aesthetics and Art Criticism 6 (2):193-194.
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  33.  4
    John Alford (1961). Problems of a Humanistic Art in a Mechanistic Culture. Journal of Aesthetics and Art Criticism 20 (1):37-47.
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  34.  1
    John A. Alford (1989). Penn R. Szittya, The Antifraternal Tradition in Medieval Literature. Princeton: Princeton University Press, 1986. Pp. Xvi, 316. $40. [REVIEW] Speculum 64 (1):222-223.
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  35.  1
    C. F. Alford (2007). Book Review: Small Wonder: Global Power and Its Discontents. [REVIEW] Political Theory 35 (1):105-108.
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  36.  0
    C. Fred Alford (1988). A Note on the Institutional Context of Plato's "Protagoras". Classical World: A Quarterly Journal on Antiquity 81 (3):167.
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  37.  0
    C. Fred Alford (1987). Eros and Civilization After Thirty Years. Theory and Society 16 (6):869-890.
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  38. Betty J. Alford, Julia Ballenger, Dalane Bouillion, C. Craig Coleman, Patrick M. Jenlink, Sharon Ninness, Lee Stewart, Sandra Stewart & Diane Trautman (eds.) (2009). Equity Issues for Today's Educational Leaders: Meeting the Challenge of Creating Equitable Schools for All. R&L Education.
    This book returns the reader to an agenda for addressing equity in schools, emphasizing the need to reexamine past reform efforts and the work ahead for educational leaders in reshaping schools and schooling.
     
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  39. C. Alford (1981). Herbert Marcuse, "The Aesthetic Dimension: Toward a Critique of Marxist Aesthetics". [REVIEW] Telos: Critical Theory of the Contemporary 48.
     
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  40.  0
    John A. Alford (2002). Lawrence Besserman, Chaucer's Biblical Poetics. Norman, Okla.: University of Oklahoma Press, 1998. Pp. Xiii, 338; Black-and-White Figures. $39.95 (Cloth); $17.95 (Paper). [REVIEW] Speculum 77 (1):140-142.
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  41. C. F. Alford (1985). Nature and Narcissism: The Frankfurt School. New German Critique (36).
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  42. C. Fred Alford (2010). Narrative, Nature, and the Natural Law: From Aquinas to International Human Rights. Palgrave Macmillan.
    Introduction -- Saint Thomas : putting nature into natural law -- Maritain and the love for the natural law -- The new natural law and evolutionary natural law -- International human rights, natural law, and Locke -- Conclusion : evil and the limits of the natural law.
     
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  43. C. Fred Alford (1988). Narcissism Socrates, the Frankfurt School and Psychoanalytic Theory. Monograph Collection (Matt - Pseudo).
     
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  44. C. Fred Alford, Michael J. Almeida, Chrisoula Andreou, Maria Antonaccio, Christopher Bennett, Ben Bradley, Elizabeth Brake, Sarah Broadie, Baruch Brody & Nicholas Buccola (2008). Referees for Volume 5. Journal of Moral Philosophy 5:465-466.
     
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  45.  0
    C. F. Alford (1981). The Aesthetic Dimension. Toward a Critique of Marxist Aesthetics. Telos: Critical Theory of the Contemporary 1981 (48):179-188.
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  46. C. Fred Alford (1999). Think No Evil Korean Values in the Age of Globalization. Monograph Collection (Matt - Pseudo).
     
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  47.  2
    Betty Alford, Julia Ballenger, Angela Crespo Cozart, Sandy Harris, Ray Horn, Patrick M. Jenlink, John Leonard, Vincent Mumford, Amanda Rudolph, Kris Sloan, Sandra Stewart, Faye Hicks Townes & Kim Woo (2009). The Struggle for Identity in Today's Schools: Cultural Recognition in a Time of Increasing Diversity. R&L Education.
    This book examines cultural recognition and the struggle for identity in America's schools. In particular, the contributing authors focus on the recognition and misrecognition as antagonistic cultural forces that work to shape, and at times distort identity.
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  48. C. Fred Alford (1991). The Self in Social Theory a Psychoanalytic Account of its Construction in Plato, Hobbes, Locke, Rawls, and Rousseau. Monograph Collection (Matt - Pseudo).
     
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  49. C. Estes & R. R. Alford (1991). Systemic Crisis and the Non-Profit Sector: Toward a Political Economy of the Nonprofit Health and Social Services. Theory Society 19 (2):173-198.
     
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  50.  0
    John R. Hibbing, Kevin B. Smith & John R. Alford (2014). Negativity Bias and Political Preferences: A Response to Commentators. Behavioral and Brain Sciences 37 (3):333-350.
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