Search results for 'Kathleen Kadon Desmond' (try it on Scholar)

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  1.  48
    Kathleen Kadon Desmond (2011). Ideas About Art. Wiley-Blackwell.
    Machine generated contents note: Acknowledgements. -- List of Illustrations. -- Preface. -- 1. Public Opinion/Public Art. -- 2. Non-Western Ideas. -- 3. Western Ideas. -- 4. Beauty. -- 5. Expression & Aesthetic Experience. -- 6. Art & Ethics. -- 7. Political Art, Censorship & Pornography. -- 8. Art & Economics. -- 9. Feminist Art, Aesthetics & Art Criticism. -- 10. Postmodern Art & Attitudes. -- 11. Photography & New Media. -- 12. (Re)Discovering Design. -- 13. Art & Aesthetic Education. -- (...)
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  2.  2
    Xiaodan Huang, Michael Vavrus, Deron R. Boyles, Abra N. Feuerstein, Cheryl T. Desmond, Kathleen Hermsmeyer, Helena Mariella-Walrond, Ignacio L. Götz & Robert R. Sherman (1996). Book Review Section 2. [REVIEW] Educational Studies 27 (2):163-202.
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  3.  2
    William Desmond, Christopher Ben Simpson & John D. Caputo (eds.) (2012). The William Desmond Reader. State University of New York Press.
    Career-spanning selections from the writings of William Desmond.
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  4. Alfred Louch (1991). Walter E. Broman, Allan H. Pasco, Michael L. Hall, John F. Desmond, Steven Rendall, Robert Tobin, Marilyn R. Schuster, Tom Conley, Peter Losin, William E. Cain, Will Morrisey, Richard A. Watson, Christopher Wise, Stephen Davies, C. S. Schreiner, James E. Dittes, Michael Fischer, Eva M. Knodt, Karsten Harries, Robert C. Solomon, Stephen Nathanson, Robert D. Cottrell, Zack Bowen, Mary Bittner Wiseman, Edward E. Foster, Kathleen Marie Higgins, Richard Freadman, Patrick Henry. [REVIEW] Philosophy and Literature 15 (2):323.
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  5. William Desmond (2008). God and the Between. Wiley-Blackwell.
    An original work which rethinks the question of God in a constructive spirit, drawing its conclusions by considering ideas received from both philosophy and religion. Makes an important new contribution to the ongoing scholarly debates surrounding the intersection of philosophy and religion Suggests that this junction is not just dictated by religion having to prove its credentials to rational philosophy, but that it is also a matter of philosophy wondering if religion is the ultimate partner in dialogue Includes discussion of (...)
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  6.  6
    William Desmond (1995). Perplexity and Ultimacy: Metaphysical Thoughts From the Middle. State University of New York Press.
    Desmond explores perplexity regarding ultimacy--the metaphysical perplexity that precedes and exceeds scientific and commonsense curiosity.
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  7.  17
    William Desmond (2005). Is There a Sabbath for Thought?: Between Religion and Philosophy. Fordham University Press.
    Seeking to renew an ancient companionship between the philosophical andthe religious, this book’s meditative chapters dwell on certain elementalexperiences or happenings that keep the soul alive to the enigma of the divine.William Desmond engages the philosophical work of Pascal, Kant, Hegel,Nietzsche, Shestov, and Soloviev, among others, and pursues with a philosophicalmindfulness what is most intimate in us, yet most universal: sleep, poverty,imagination, courage and witness, reverence, hatred and love, peace and war.Being religious has to do with that intimate universal, (...)
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  8. William Desmond (2008). God and the Between. Wiley-Blackwell.
    An original work which rethinks the question of God in a constructive spirit, drawing its conclusions by considering ideas received from both philosophy and religion. Makes an important new contribution to the ongoing scholarly debates surrounding the intersection of philosophy and religion Suggests that this junction is not just dictated by religion having to prove its credentials to rational philosophy, but that it is also a matter of philosophy wondering if religion is the ultimate partner in dialogue Includes discussion of (...)
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  9. William D. Desmond (2006). The Greek Praise of Poverty: The Origins of Ancient Cynicism. University of Notre Dame Press.
    "Rich in new and stimulating ideas, and based on the breadth of reading and depth of knowledge which its wide-ranging subject matter requires, _The Greek Praise of Poverty_ argues impressively and cogently for a relocation of Cynic philosophy into the mainstream of Greek ideas on material prosperity, work, happiness, and power." —_A. Thomas Cole, Professor Emeritus of Classics, Yale University _ "This clear, well-written book offers scholars and students an accessible account of the philosophy of Cynicism, particularly with regard to (...)
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  10.  21
    William Desmond (2005). Response to Stephen Houlgate. The Owl of Minerva 36 (2):175-188.
    This is a response to issues raised by Stephen Houlgate in his article “Hegel, Desmond, and the Problem of God’s Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the hermeneutical finesse we need in reading Hegel on religion, on the nature of “release” in Hegel, on the need for an agapeic God, and on the differences between Hegel’s speculative philosophy and Desmond’s metaxological approach to the practice of philosophy.
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  11. William Desmond (1992). Beyond Hegel and Dialectic: Speculation, Cult, and Comedy. State University of New York Press.
    This book is a defense of speculative philosophy in the wake of Hegel. In a number of wide-ranging, meditative essays, Desmond deals with the criticism of speculative thought in post-Hegelian thinking. He covers the interpretation of Hegelian speculation in terms of the metataxological notion of being and the concept of philosophy that Desmond has developed in two previous works, Philosophy and Its Others, and Desire, Dialectic and Otherness. Though Hegel is Desmond’s primary interlocuter, there are references to (...)
     
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  12.  8
    William Desmond (2005). Response to Peter Hodgson. The Owl of Minerva 36 (2):189-200.
    This is a response to issues raised by Peter Hodgson in his article “Hegel’s God: Counterfeit or Real?” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on Hodgson’s identification of Desmond’s view with that of Kierkegaard, on the question of whether Hegel is an agapeic thinker, and on the issue of the contemporary relevance of Hegel for theological reflection.
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  13.  7
    Marilynn Desmond (1990). The Voice of Exile: Feminist Literary History and the Anonymous Anglo-Saxon Elegy. Critical Inquiry 16 (3):572-590.
    In order to recuperate these two representatives of medieval frauenlieder, The Wife’s Lament and Wulf and Eadwacer, a feminist poetics must acknowledge the medieval attitudes toward authority and authorship that allow the medievalist to privilege the voice of the text over the historical author or implied author. The modern concept of authorship, derived from a modern concept of the text as private property, valorizes the signature of the author and the author’s presumed control over and legal responsibility for his or (...)
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  14.  15
    William Desmond (2005). Knowledge of Things Human and Divine: Vico's New Science and Finnegans Wake (Review). Journal of the History of Philosophy 43 (3):362-363.
    William Desmond - Knowledge of Things Human and Divine: Vico's New Science and Finnegans Wake - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 362-363 Donald Phillip Verene. Knowledge of Things Human and Divine: Vico's New Science and Finnegans Wake. New Haven: Yale University Press, 2003. Pp. xiv + 264. Cloth, $45.00. This is an outstanding book written with elegance and verve, packed with erudition and delivered with wit. It offers insight into both (...)
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  15.  4
    William Desmond (1998). Interview with Richard Eldridge. Ethical Perspectives 5 (4):285-304.
    Desmond: Talking to Richard on the way over, I proposed that our discussion would focus on the theme of autonomy and embeddedness or relatedness. This is a recurrent concern in all of Richard’s writing. I thought it would be a good idea to look at this issue of autonomy and embeddedness in a variety of different forms, in relation to different philosophers that have influenced the work of Richard, but also in a variety of different domains such as ethics, (...)
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  16.  1
    William Desmond (1998). Introduction. Ethical Perspectives 5 (4):231-232.
    This is a special edition of Ethical Perspectives devoted to the issue of autonomy. While the issue of autonomy has its own particular form in Anglo- American discussion, the essays in this issue focus, in the main, on questions arising in the more continental tradition. The essay by William Desmond examines certain dialectical equivocities in the notion of self-determination. These are related to an underlying sense of valuelessness marking modernity’s feeling for the ethos, to a propensity to privilege self (...)
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  17. William Desmond (2000). Adam Smith and the Virtues of Enlightenment: A Discussion with Charles L. Griswold. Ethical Perspectives 7 (1):52-72.
    William Desmond: It is a pleasure to welcome Professor Charles Griswold today. I thank him for his willingness to present us with an overview of his new book Adam Smith and the Virtues of Enlightenment , and to participate in a discussion. Professor Griswold is professor of philosophy at Boston University, where he is also the chair of the philosophy department. His new work on Adam Smith might seem like something of a departure from the concerns of many of (...)
     
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  18. William Desmond & Steven Gerrard (2008). Cynics. University of California Press.
    Far from being pessimistic or nihilistic, as modern uses of the term "cynic" suggest, the ancient Cynics were astonishingly optimistic regarding human nature. They believed that if one simplified one's life—giving up all unnecessary possessions, desires, and ideas—and lived in the moment as much as possible, one could regain one's natural goodness and happiness. It was a life exemplified most famously by the eccentric Diogenes, nicknamed "the Dog," and his followers, called dog-philosophers, _kunikoi, _or Cynics. Rebellious, self-willed, and ornery but (...)
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  19. William Desmond (2008). God and the Between. Wiley-Blackwell.
    An original work which rethinks the question of God in a constructive spirit, drawing its conclusions by considering ideas received from both philosophy and religion. Makes an important new contribution to the ongoing scholarly debates surrounding the intersection of philosophy and religion Suggests that this junction is not just dictated by religion having to prove its credentials to rational philosophy, but that it is also a matter of philosophy wondering if religion is the ultimate partner in dialogue Includes discussion of (...)
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  20.  7
    Adrian Desmond (2001). Redefining the X Axis: "Professionals," "Amateurs" and the Making of Mid-Victorian Biology: A Progress Report. [REVIEW] Journal of the History of Biology 34 (1):3 - 50.
    A summary of revisionist accounts of the contextual meaning of "professional" and "amateur," as applied to the mid-Victorian X Club, is followed by an analysis of the liberal goals and inner tensions of this coalition of gentlemen specialists and government teachers. The changing status of amateurs is appraised, as are the new sites for the emerging laboratory discipline of "biology." Various historiographical strategies for recovering the women's role are considered. The relationship of science journalism to professionalization, and the constructive engagement (...)
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  21.  10
    John Desmond (2007). Levinas: Beyond Egoism in Marketing and Management. Business Ethics 16 (3):227–238.
    The primary aim of this paper is to accentuate those features that distinguish Levinasian ethics from the egoism that prevails in management thought. It focuses on differences in the constitution of the subject, how Levinas seeks an ethics that goes beyond the subjective point of view that structures the self as being self-present, self-interested, free and systematic and relates to others through this perspective. Levinas's concepts are critically discussed by reading these alongside Jacques Lacan and Adam Smith, which enable observations (...)
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  22.  30
    William Desmond (1986). Hegel. The Owl of Minerva 17 (2):204-208.
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  23.  17
    William Desmond (1985). Dialogues with Contemporary Continental Thinkers. Review of Metaphysics 39 (1):160-162.
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  24.  77
    William Desmond (1999). Some Remarks in Response to Professor Wang Shouchang. Contemporary Chinese Thought 30 (4):75-80.
    I want to thank Professor Wang for a very interesting and informative paper. It is especially informative to one who is relatively ignorant of the complex history of China's involvement with notions of modernity, and the variety of its contacts with Western influences. On the whole, the paper offers much valuable information about significant historical landmarks, and the diversity of ways that Chinese intellectuals and leaders have responded to them. Overall, four phases or periods are differentiated for comment and elucidation.
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  25.  35
    William Desmond (2005). Hegel's God, Transcendence, and the Counterfeit Double. The Owl of Minerva 36 (2):91-110.
    This article explains some of the major intentions the author had in writing the book Hegel’s God: A Counterfeit Double? It especially focuses on the question of transcendence, both with respect to the question of God as such, as well as Hegel’s option for a version of holistic immanence. It spells out some of the details of the book itself, and explains the guiding thread of the counterfeit double. The texts of Hegel may be saturated with the word “God,” but (...)
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  26.  25
    William Desmond (1987). The Relevance of the Beautiful and Other Essays. Review of Metaphysics 41 (2):386-388.
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  27. William Desmond (2008). Being Between: Conditions of Irish Thought. Centre for Irish Studies.
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  28.  15
    William Desmond (1999). Gothic Hegel. The Owl of Minerva 30 (2):237-252.
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  29.  9
    William Desmond (1994). Thinking on the Double. The Owl of Minerva 25 (2):221-234.
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  30.  17
    John F. Desmond (1984). Risen Sons. Thought: A Journal of Philosophy 59 (4):462-482.
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  31.  8
    William Desmond (1982). A Theory of History. Philosophical Studies 29:326-328.
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  32.  17
    William Desmond (1985). Hermeneutics and Hegel's Aesthetics. Irish Philosophical Journal 2 (2):94-104.
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  33.  31
    William Desmond (2011). The Theater of the Metaxu: Staging the Between. [REVIEW] Topoi 30 (2):113-124.
    Human life is defined between diverse extremes: birth and death, nothing and infinity. Theater tries to stage something of this between-being and bring it out of its recess in everyday life. What can be called a metaxological philosophy can illuminate this between-condition. “ Metaxu ” is the Greek word for “between,” while “ logos ” can mean an accounting, or reasoning, or wording. A metaxological philosophy of the theatre would look on it as staging the between . Can we say (...)
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  34.  6
    William Desmond (1987). The Ninth Biennial Meeting of the Hegel Society of America. The Owl of Minerva 18 (2):223-224.
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  35.  12
    William Desmond (1987). Response to Professor Taft. The Owl of Minerva 18 (2):163-165.
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  36.  4
    John F. Desmond (1993). Pilgrim in the Ruins: A Life of Walker Percy (Review). Philosophy and Literature 17 (2):351-353.
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  37.  5
    John F. Desmond (1994). Charles Sanders Peirce: A Life (Review). Philosophy and Literature 18 (1):180-182.
  38.  11
    William Desmond (1995). Being, Determination, and Dialectic: On the Sources of Metaphysical Thinking. Review of Metaphysics 48 (4):731 - 769.
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  39.  8
    William Desmond (1998). Dream Monologues of Autonomy. Ethical Perspectives 5 (4):305-321.
    The writer of the below thought he would do something clever and out of the way. I tried to dissuade him, but without success. I told him that readers would prefer a more sober scholarly approach. I tried to appeal to his other work and his systematic proclivities. Why not try like Schelling to produce a system of freedom? He looked at me queerly. I was a bit taken aback when he burst out laughing in my face, and blurted out: (...)
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  40.  20
    William Desmond (2005). Response to Martin De Nys. The Owl of Minerva 36 (2):165-174.
    This is a response to issues raised by Martin De Nys in his article, “Conceiving Divine Transcendence,” dealing with Hegel’s God: A Counterfeit Double? The response focuses especially on the question of religious representation, the issue of the autonomy of philosophy, the issue of creation, the actual practice of Hegel in the Lectures on the Philosophy of Religion, and Hegel as a contemporary resource for philosophical theology.
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  41.  22
    W. Desmond (1976). Collingwood, Imagination and Epistemology. Philosophical Studies 24:82-103.
  42.  20
    William Desmond (2005). Is There Metaphysics After Critique? International Philosophical Quarterly 45 (2):221-241.
    This paper offers two related refl ections on the questions of metaphysics after critique. The first is an analysis of the project of critique since Kant and its influence on the disputed status of metaphysics. It explores the theoretical and practical aspects of this by claiming that an understanding of thinking as negativity, whether in Hegelian form as determinate negation or in more radical deconstructive forms, lies at the heart of this disputed status. Not least, the relation of philosophy to (...)
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  43.  9
    W. Desmond (1984). Hegel. Philosophical Studies 30 (2):334-335.
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  44.  13
    William Desmond (1989). Can Philosophy Laugh at Itself? The Owl of Minerva 20 (2):131-149.
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  45.  15
    William Desmond (1985). Art, Philosophy and Concreteness in Hegel. The Owl of Minerva 16 (2):131-146.
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  46.  18
    William Desmond (1980). Lectures on Philosophy. Philosophical Studies 27:387-388.
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  47.  16
    William Desmond (1981). Art and Logic in Hegel's Philosophy. The Owl of Minerva 12 (4):7-9.
  48.  7
    John F. Desmond (1991). Religious Aesthetics: A Theological Study of Making and Meaning (Review). Philosophy and Literature 15 (2):327-329.
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  49.  16
    William Desmond (2008). It Is “Nothing”—Wording the Release of Forgiveness. Proceedings of the American Catholic Philosophical Association 82:1-23.
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  50.  13
    William Desmond (1993). Hegel's Political Theology. The Owl of Minerva 24 (2):207-208.
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