Search results for 'Justin Thacker' (try it on Scholar)

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  1.  28
    Justin Thacker (2005). Lyotard and the Christian Metanarrative: A Rejoinder to Smith and Westphal. Faith and Philosophy 22 (3):301-315.
    Recently, James Smith and Merold Westphal have sought to reconcile Christianity with Lyotard’s definition of the postmodern – “incredulitytowards metanarratives” – by claiming that Christianity is not a metanarrative in Lyotard’s sense. This paper argues that their understanding of theLyotardian metanarrative is too restrictive, and that the term specifically includes Christianity within its scope. Despite this, though, there is a meansby which Christianity and Lyotard can be brought closer together. That method is to understand Lyotard’s refusal of metanarratives as being (...)
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  2. R. G. Justin (2000). Compassionate Physicians-Renate G. Justin Replies. Hastings Center Report 30 (6):4-4.
     
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  3. Irenaeus Justin (2009). Early Christian Philosophers: Justin, Irenaeus, Clement of Alexandria, Tertullian Eric Osborn1. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press 3--187.
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  4.  6
    Hugo Meynell (2009). Postmodernism and the Ethics of Theological Knowledge. By Justin Thacker. Heythrop Journal 50 (3):560-561.
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  5. Alexander R. Galloway, Eugene Thacker & McKenzie Wark (2013). Excommunication: Three Inquiries in Media and Mediation. University of Chicago Press.
    Always connect—that is the imperative of today’s media. But what about those moments when media cease to function properly, when messages go beyond the sender and receiver to become excluded from the world of communication itself—those messages that state: “There will be no more messages”? In this book, Alexander R. Galloway, Eugene Thacker, and McKenzie Wark turn our usual understanding of media and mediation on its head by arguing that these moments reveal the ways the impossibility of communication is (...)
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  6. James K. Thacker (1879). Professor Maxwell on the Relativity of Motion. Mind 4 (14):262-266.
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  7.  28
    Eugene Thacker (2010). After Life. The University of Chicago Press.
    Life and the living (on Aristotelian biohorror) -- Supernatural horror as the paradigm for life -- Aristotle's De anima and the problem of life -- The ontology of life -- The entelechy of the weird -- Superlative life -- Life with or without limits -- Life as time in Plotinus -- On the superlative -- Superlative life I: Pseudo-Dionysius -- Negative vs. affirmative theology -- Superlative negation -- Negation and preexistent life -- Excess, evil, and non-being -- Superlative life II: (...)
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  8.  46
    Eugene Thacker (2012). Cosmic Pessimism. Continent 2 (2):66-75.
    continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...)
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  9.  6
    Eugene Thacker (2002). Bio-X: Removing Bodily Contingency in Regenerative Medicine. Journal of Medical Humanities 23 (3/4):239-253.
    This paper addresses the social, cultural, and ethical dynamics of research in regenerative medicine. The author turns to both science fiction and recent developments in regenerative medicine for clues about the future of the body and medical practice, suggesting that regenerative medicine uses the body as its own resource for the purposes of preserving life, and that by attempting to remove the body from the limitations of both mortality and contingency, regenerative medicine fundamentally alters the meaning of human.
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  10.  10
    Karen S. Thacker (2008). Nurses' Advocacy Behaviors in End-of-Life Nursing Care. Nursing Ethics 15 (2):174-185.
    Nursing professionals are in key positions to support end-of-life decisions and to advocate for patients and families across all health care settings. Advocacy has been identified as the common thread of quality end-of-life nursing care. The purpose of this comparative descriptive study was to reveal acute care nurses' perceptions of advocacy behaviors in end-of-life nursing practice. The 317 participating nurses reported frequent contact with dying patients despite modest exposure to end-of-life education. This study did not confirm an overall difference in (...)
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  11. Moya Lloyd & Andrew Thacker (eds.) (1997). The Impact of Michel Foucault on the Social Sciences and Humanities. St. Martin's Press.
  12.  20
    Renate G. Justin (1989). Cost Containment Forces Physicians Into Ethical and Quality of Care Compromises. Theoretical Medicine and Bioethics 10 (3):231-238.
    Contemporary cost containment measures ignore patients' need for privacy, destroy long-term doctor-patient relationships, and demand ethical and standard of care compromises.Economic considerations have distracted the physician and he/she no longer focuses primarily on the patient's welfare. The superficiality of the doctor-patient relationship and the cost-cutting efforts have jointly contributed to the deterioration of the quality of medical care.
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  13. Andrew Thacker (1993). Foucault’s Aesthetics of Existence. Radical Philosophy 63.
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  14. Eugene Thacker (2009). After Life: De Anima and Unhuman Politics. Radical Philosophy 155:31.
     
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  15. E. Thacker (2006). Biological Sovereignty. Pli: The Warwick Journal of Philosophy 17:1-21.
     
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  16.  28
    Gale Justin (2007). Plato's Lysis, by Terry Penner and Christopher Rowe. Ancient Philosophy 27 (1):170-174.
  17.  25
    Gale Justin (2005). Identification and Definition in the Lysis. Archiv für Geschichte der Philosophie 87 (1):75-104.
    In this paper, I make a case for interpreting the Lysis as a dialogue of definition, designed to answer the question of “What is a friend?” The main innovation of my interpretation is the contention – and this is argued for in the paper – that Socrates hints towards a definition of being a friend that applies equally to mutual friendship and one-way attraction – the two kinds of friend relation very clearly identified by Socrates in the dialogue. The key (...)
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  18.  3
    Eugene Thacker (2013). Apophatic Animality: Lautréamont, Bachelard, and the Bliss of Metamorphosis. Angelaki 18 (1):83-98.
    This essay examines animality through an analysis of Les Chants de Maldoror, an obscure but influential nineteenth-century text by the Comte de Lautréamont. Drawing upon the work of Gaston Bachelard as well as the apophatic tradition in Christian mysticism, Les Chants de Maldoror can be read as a text that complicates the boundary between animality and spirituality, producing an ?apophatic animality? that ultimately impacts the poetics of the text itself.
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  19.  3
    Renate G. Justin (2000). Can a Physician Always Be Compassionate? Hastings Center Report 30 (4):26-27.
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  20.  2
    Eugene Thacker (2013). Antimédiation. Multitudes 4 (4):99-110.
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  21.  2
    Eugene Thacker (1999). The Thickness of Tissue Engineering: Biopolitics, Biotech, and the Regenerative Body. Theory and Event 3 (3).
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  22.  4
    Ernest H. Justin (1965). Dewey's Consistent Attitude Toward History. Educational Theory 15 (3):198-204.
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  23.  4
    Eugene Thacker (1999). Performing the Technoscientific Body: Realvideo Surgery and the Anatomy Theater. Body and Society 5 (2-3):317-336.
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  24.  3
    E. Thacker (2009). The Shadows of Atheology: Epidemics, Power and Life After Foucault. Theory, Culture and Society 26 (6):134-152.
    This essay examines a hidden link in biopolitical thinking after Foucault — the relation between biology and theology. The result is a turn away from the dichotomy of life/death and towards a life-after-life, an afterlife that is vitalist, networked and immanent. The model for this, however, is not in postmodernity but in the pre-modernity of medicine, plague and demonology.
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  25.  2
    E. Thacker (2007). Thought Creatures. Theory, Culture and Society 24 (7-8):314-316.
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  26.  6
    Renate G. Justin (1987). The Value History: A Necessary Family Document. Theoretical Medicine and Bioethics 8 (3).
    Patients' wishes regarding health care and dying must be taken into consideration by their physicians. Competent patients need to record directives about their care in advance of a crisis situation. The primary care physician, seeing the patient at the time of a routine office visit, is in a favorable position to explore and record attitudes. A patient's value system should be part of a medical history before hospital admission. Details in a Value History Questionnaire facilitate guiding an incompetent patient through (...)
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  27.  1
    Eugene Thacker (2006). The Everyday Cyborg: A Review of David Serlin's Replaceable You. [REVIEW] Journal of Medical Humanities 27 (2):131-133.
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  28.  2
    Beverly Gard, Stephanie Zaza & Stephen B. Thacker (2004). Connecting Public Health Law with Science. Journal of Law, Medicine & Ethics 32 (s4):100-103.
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  29. Cornelius Justin (1943). Christian Democracy. [Ann Arbor, Mich.,Edwards Borthers, Inc.].
     
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  30. Albert J. Justin (2000). No Opportunities for Optimism I. Inquiry 55.
     
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  31. Moya Lloyd & Andrew Thacker (1997). Introduction: Strategies and Transgression. In Moya Lloyd & Andrew Thacker (eds.), The Impact of Michel Foucault on the Social Sciences and Humanities. St. Martin's Press 1--9.
     
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  32. Colin Thacker & Ann M. Rose (2000). A Look at the Caenorhabditis Elegans Kex2/Subtilisin-Like Proprotein Convertase Family. Bioessays 22 (6):545-553.
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  33. Andrew Thacker (1997). Foucault and the Writing of History. In Moya Lloyd & Andrew Thacker (eds.), The Impact of Michel Foucault on the Social Sciences and Humanities. St. Martin's Press 29--53.
     
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  34. John Thacker (1989). Inherited Sensitivity to X-Rays in Man. Bioessays 11 (2-3):58-62.
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  35. Christopher Thacker (1983). The Wildness Pleases: The Origins of Romanticism. St. Martin's Press.
     
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  36. Stephanie Zaza, John Clymer, Linda Upmeyer & Stephen B. Thacker (2003). Using Science-Based Guidelines to Shape Public Health Law. Journal of Law, Medicine & Ethics 31 (s4):65-67.
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  37.  59
    Jaana Eigi (2015). On the Social Nature of Objectivity: Helen Longino and Justin Biddle. Theoria. An International Journal for Theory, History and Foundations of Science 30 (3):449-463.
    According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in com- munity. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino’s account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part (...)
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  38.  6
    Jaana Eigi, On the Social Nature of Objectivity: Helen Longino and Justin Biddle.
    According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in community. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino's account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part I (...)
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  39.  22
    Gary J. Shipley & Nicola Masciandaro (2012). "Open Commentary to Eugene Thacker's" Cosmic Pessimism". Continent 2 (2):76-81.
    continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / (...)
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  40.  52
    Benj Hellie, Justin Fisher's 'Color Representations as Hash Values'.
    Justin makes a novel case, based on reflection on the “telos” of color vision, for a dispositional theory of colors. Justin’s case is highly suggestive, and comes tantalizingly close to resolving the debate in the metaphysics of color. But I have a few questions which I would like to see answered before I am converted.
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  41.  30
    Michael Slote (2011). Reply to Justin D'Arms and Lori Watson. Southern Journal of Philosophy 49 (s1):148-155.
    Justin D'Arms says that moral disapproval is more closely tied to anger than to the “empathic chill” effect I emphasized in Moral Sentimentalism, but I argue that anger is in several ways inappropriate or unsatisfactory as a basis for understanding disapproval. I go on to explain briefly why I think we need not share D'Arms's worries about the possibility of nonveridical empathy but then focus on what he says about the reference-fixing theory of moral terminology defended in Moral Sentimentalism. (...)
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  42.  5
    D. M. Berry (2008). The Poverty of Networks: The Wealth of Networks by Yochai Benkler New Haven, CT: Yale University Press, 2007, Pp. 515, ISBN 0 300 12577 1, Pbk 11.99 Decoding Liberation: The Promise of Free and Open Source Software by Samir Chopra and Scott Dexter New York: Routledge, 2008, Pp. 232, ISBN 0 415 97893 4, Hbk 60.00 The Exploit: A Theory of Networks by Alexander Galloway and Eugene Thacker Minneapolis: Minnesota University Press, 2007, Pp. 256, ISBN 0 816 65044 6, Pbk 12.00. [REVIEW] Theory, Culture and Society 25 (7-8):364-372.
    The use of networks as an explanatory framework is widespread in the literature that surrounds technology and information society. The three books reviewed here — The Wealth of Networks by Yochai Benkler, Decoding Liberation: The Promise of Free and Open Source Software by Samir Chopra and Scott Dexter, and The Exploit: A Theory of Networks by Alexander Galloway and Eugene Thacker — all make a claim to the novelty that networks provide to their subject matter. By looking closely at (...)
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  43.  27
    Franziska Felder (2011). D. Christopher Ralston; Justin Ho (Eds.): Philosophical Reflections on Disability. [REVIEW] Ethical Theory and Moral Practice 14 (2):247-249.
    D. Christopher Ralston; Justin Ho (Eds.): Philosophical Reflections on Disability Content Type Journal Article Pages 247-249 DOI 10.1007/s10677-010-9237-8 Authors Franziska Felder, Ethikzentrum der Universität Zürich, Graduiertenprogramm für Interdisziplinäre Ethikforschung, Zollikerstrasse 115, 8008 Zürich, Switzerland Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820 Journal Volume Volume 14 Journal Issue Volume 14, Number 2.
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  44.  1
    Kurtis Hagen (2016). Ritual and Religion in the Xunzi Ed. By T. C. Kline III and Justin Tiwald. Philosophy East and West 66 (2):676-678.
    As the title Ritual and Religion in the Xunzi accurately suggests, this collection of essays edited by T. C. Kline III and Justin Tiwald addresses Xunzi’s perspective on ritual and religion. Some of the essays are new, others are have been published previously. As a whole, the book strives to portray Xunzi as a religious philosopher, and to elucidate his potential contribution to the understanding of religion and ritual. Although there are a variety of views presented, Xunzi is generally (...)
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  45.  12
    Dwayne Raymond (2012). Comments on Justin Barrett's Why Would Anyone Believe in God? Sophia 51 (2):319-321.
    This review discussion outlines Justin Barrett’s Preparedness Model. This evolutionary model for belief in God is shown to posit a maladaptive mind for infants. Questions about its implications and the supporting data are considered.
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  46.  6
    Bernard Coulie (2013). In memoriam. Justin Mossay (1920-2012). Byzantion 83 (1):XVII-XXIX.
    Biographie et bibliographie complète du professeur Justin Mossay (1920-2012).
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  47.  12
    N. G. L. Hammond (1991). The Sources of Justin on Macedonia to the Death of Philip. Classical Quarterly 41 (02):496-.
    In this article I am making what is, as far as I know, the first systematic analysis of Justin books 7, 8 and 9. The method is that which I employed in analysing the sources of Diodorus 16 in CQ 31 , 79ff. and 32 , 137ff. Previous scholars had looked for similarities between the fragments of ancient historians and details in the text of Diodorus, and they had taken any such similarity as proof of a particular source being (...)
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  48.  3
    L. Parisi (2009). What Can Biotechnology Do?: Process-Events Vs the Bio-Logic of Life: The Global Genome: Biotechnology, Politics, and Culture by Eugene Thacker Cambridge, MA: MIT Press, 2005. Theory, Culture and Society 26 (4):155-163.
    This essay is an occasion to discuss the critical trajectories of a now common field of enquiry concerned with the impact of biomediatic technologies on politics and culture. Thacker's book The Global Genome importantly sits between debates about biopower as the governance of life and biopolitics as the transformation of what life can be. In particular, the book advances the hypothesis that as information produces `life itself', so it has become central to a political economy of excess and surplus (...)
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  49.  4
    Pierre Ndoumaï (2010). Justin Martyr et le dialogue interreligieux contemporain. Laval Théologique et Philosophique 66 (3):547-564.
    Cet article examine la crédibilité et la pertinence du rôle conféré à Justin Martyr dans le dialogue interreligieux contemporain. En effet, le concept du Logos spermatikos qu’il a introduit dans la théologie chrétienne est reconnu depuis Vatican II comme la justification de l’ouverture vis-à-vis des religions non chrétiennes. En examinant le dialogue pratiqué par Justin en personne, l’auteur de cet article parvient à la conclusion que l’ouverture des chrétiens engagés dans le dialogue interreligieux contemporain va au-delà de celle (...)
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  50.  2
    Frédéric Chapot (2008). Justin, Apologie pour les chrétiens. Introduction, texte critique, traduction et notes par Charles Munier. Paris, Éd. du Cerf, 2006, Sources Chrétiennes n° 507, 391 p. [REVIEW] Revue des Sciences Religieuses 82:127-128.
    Cet ouvrage vient couronner un ensemble d’études que Ch. Munier a consacrées à l’œuvre apologétique de Justin depuis plus d’une vingtaine d’années et dont on rappellera les principaux jalons : une série d’articles dans la présente Revue (60 [1986], p. 34-54 ; 61 [1987], p. 177-186 ; 62 [1988], p. 90-100 & 227-239), une monographie parue en 1994 à Fribourg (Suisse) dans la collection « Paradosis », et une première édition critique avec traduction, dans la même collection, en 1995. (...)
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