Search results for 'Joshua A. Dolezal' (try it on Scholar)

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  1. Joshua A. Dolezal (2008). Literary Activism, Social Justice, and the Future of Bioregionalism. Ethics and the Environment 13 (1):pp. 1-22.score: 960.0
    Whereas the political battle between literary activists and industry over the tenets of bioregionalism in the American West has ignored the question of social justice, effectively silencing a sizeable population—the working poor—by creating an economic situation in which labor must choose between two oppressors, mutual aid as championed by Petr Kropotkin offers more potential for reform than the model of political competition has yielded thus far. If literary activists were to extend Jared Diamond's call to social action in Collapse by (...)
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  2. Irwin P. Levin, Linda L. Wall, Jeannette M. Dolezal & Kent L. Norman (1973). Differential Weighting of Positive and Negative Traits in Impression Formation as a Function of Prior Exposure. Journal of Experimental Psychology 97 (1):114.score: 360.0
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  3. A. Dolezal (1979). Levels of Different Phylogenetic and Historical Age and Their Interrelations. Filosoficky Casopis 27 (6):806-823.score: 240.0
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  4. Susan Bredlau (2011). Monstrous Faces and a World Transformed: Merleau-Ponty, Dolezal, and the Enactive Approach on Vision Without Inversion of the Retinal Image. [REVIEW] Phenomenology and the Cognitive Sciences 10 (4):481-498.score: 156.0
    The world perceived by a person undergoing vision without inversion of the retinal image has traditionally been described as inverted. Drawing on the philosophical work of Maurice Merleau-Ponty and the empirical research of Hubert Dolezal, I argue that this description is more reflective of a representationist conception of vision than of actual visual experience. The world initially perceived in vision without inversion of the retinal image is better described as lacking in lived significance rather than inverted; vision without inversion (...)
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  5. Luna Dolezal (2012). Reconsidering the Look in Sartre's: Being and Nothingness. Sartre Studies International 18 (1):9-28.score: 120.0
    Jean-Paul Sartre's account of the Look in Being and Nothingness is not straightforward and many conflicting interpretations have arisen due to apparent contradictions in Sartre's own writing. The Look, for Sartre, demonstrates how the self gains thematic awareness of the body, forming a public and self-conscious sense of how the body appears to others and, furthermore, illustrates affective and social aspects of embodied being. In this article, I will critically explore Sartre's oft-cited voyeur vignette in order to provide a coherent (...)
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  6. J. Dolezal (2005). The Medical Palimpsest of The Scarlet Letter: An Interdisciplinary Reading. Medical Humanities 31 (1):17-22.score: 120.0
    The multiple historical layers of Roger Chillingworth’s character have been overlooked in criticism of The Scarlet Letter. By considering the possible influence of Robert Browning’s dramatic poem Paracelsus (1835) on Hawthorne’s romance (1850), as well as the ways in which overtones of both herbalism and clinical medicine complicate Chillingworth’s character, one rediscovers Chillingworth as Hawthorne’s audience likely experienced him: as a fictional palimpsest bearing multiple inscriptions of medical history that reveal an interplay between integrity and corruption. Thus, an interdisciplinary reading (...)
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  7. Robert S. Leisner (1969). Periodicals B-P-H G. H. M. Lawrence A. F. G. Buchheim G. S. Daniels H. Dolezal. BioScience 19 (2):184-184.score: 120.0
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  8. Vasil Gluchman (2008). Literature as Philosophical Theodicy. Proceedings of the Xxii World Congress of Philosophy 26:43-50.score: 24.0
    The author discusses issues of evil in Doležal’s Tragoedia (1791) influenced by Leibniz’s Theodicy (1710). Despite the fact that, in Doležal’s work, emphasis is placed on theological and religious aspects, he was able to be above too strict a theological-religious scope of the contemporary interpretation of Adam and Eve’s sin and he was even able to find a number of positive features and values that emerged for man from the origin of evil and sin. Finally, we can say that Doležal’s (...)
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