Search results for 'Kristjan Laasik' (try it on Scholar)

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Profile: Kristjan Laasik (Shandong University)
  1. Kristjan Laasik (2011). On Perceptual Presence. Phenomenology and the Cognitive Sciences 10 (4):439-459.score: 240.0
    In his book Action in Perception , Alva Noë poses what he refers to as the “problem of perceptual presence” and develops his enactive view as solution to the problem. Noë describes the problem of perceptual presence as the problem of how to conceive of the presence of that which, “strictly speaking,” we do not perceive. I argue that the “problem of perceptual presence” is ambiguous between two problems that need to be addressed by invoking very different resources. On the (...)
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  2. Kristjan Laasik (forthcoming). Constitutive Strata and the Dorsal Stream. Phenomenology and the Cognitive Sciences:1-17.score: 240.0
    In his paper, “The Dorsal Stream and the Visual Horizon,” Michael Madary argues that “dorsal stream processing plays a main role in the spatiotemporal limits of visual perception, in what Husserl identified as the visual horizon” (Madary 2011, p. 424). Madary regards himself as thereby providing a theoretical framework “sensitive to basic Husserlian phenomenology” (Madary 2011). In particular, Madary draws connections between perceptual anticipations and the experience of the indeterminate spatial margins, on the one hand, and the Husserlian spatiotemporal visual (...)
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  3. Kristjansson Kristjan (1998). [Book Review] Social Freedom, the Responsibility View. [REVIEW] In Stephen Everson (ed.), Ethics. Cambridge University Press. 108--3.score: 30.0
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  4. Sylvia Burrow (2010). Review: The Self and Its Emotions, Kristján Kristjánsson. [REVIEW] Metapsychology Online Review 14 (20).score: 9.0
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  5. Peter Goldie (2012). The Self and Its Emotions By Kristján Kristjánsson Cambridge University Press, 2010, Pp. Xiv + 272, £55 HB ISBN: 978052111478-3. [REVIEW] Philosophy 87 (01):137-141.score: 9.0
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  6. Hugo Meynell (2007). Justice and Desert-Based Emotions. By Kristjan Kristjansson. Heythrop Journal 48 (4):664–666.score: 9.0
  7. Jennifer Welchman (1998). Social Freedom: The Responsibility View Kristján Kristjánsson New York: Cambridge University Press, 1996, Xi + 221 Pp., $49.95. [REVIEW] Dialogue 37 (04):858-.score: 9.0
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  8. Irene Switankowsky (2004). Justifying Emotions: Pride and Jealousy Kristján Kristjánsson Routledge Studies in Ethics and Moral Theory New York: Routledge, 2002, Xii + 257 Pp., $120.00. [REVIEW] Dialogue 43 (02):404-.score: 9.0
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  9. Larry Haworth (1998). Book Review:Social Freedom: The Responsibility View. Kristjan Kristjansson. [REVIEW] Ethics 108 (3):610-.score: 9.0
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  10. Andrew Bailey (1997). Kristján Kristjánsson, Social Freedom: The Responsibility View Reviewed By. Philosophy in Review 17 (2):111-113.score: 9.0
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  11. Michael D. Doan (2010). The Self and Its Emotions Kristjan Kristjansson Cambridge, UK: Cambridge University Press, 2010, 288 Pp., $85.00 (Hardcover). [REVIEW] Dialogue 49 (4):654-656.score: 9.0
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  12. Jean Porter (2000). Virtue Ethics and Emotional Conflict, Kristjan Kristjansson. American Philosophical Quarterly 37 (3).score: 9.0
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  13. Clifford R. Backman (2006). Kristjan Toomaspoeg, Les Teutoniques En Sicile (1197–1492). (Collection de l'École Française de Rome, 321.) Rome: École Française de Rome, 2003. Paper. Pp. X, 1011 Plus 28 Black-and-White Plates; 28 Black-and-White Figures and Tables. [REVIEW] Speculum 81 (2):620-622.score: 9.0
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  14. Bruce Maxwell (2009). A Review of Kristján Kristjánsson, 2006. Justice and Desert-Based Emotions. Aldershot: Ashgate. [REVIEW] Studies in Philosophy and Education 28 (1):51-71.score: 9.0
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  15. S. Richmond (2005). Kristjan Kristjansson, Justifying Emotions: Pride and Jealousy. European Journal of Philosophy 13 (1).score: 9.0
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  16. Kristján Kristjánsson (2003). On the Very Idea of "Negative Emotions". Journal for the Theory of Social Behaviour 33 (4):351–364.score: 6.0
    Kristján Kristjánsson, On the Very Idea of Negative Emotions, pp. 351364 As attention has shifted towards the emotions in general, the notion of so-called negative emotions has come in for renewed interest. The author explores this notion and argues that its invocation cannot be done without cost to our understanding since it obscures all sorts of relevant complexities. There are thus no emotions around to which we can helpfully refer collectively as negative, although there are of course painful emotions, emotions (...)
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  17. Kristjan Kristjansson (2001). Justifying Emotions: Pride and Jealousy. Routledge.score: 6.0
    Kristjan Kristjansson challenges this common view and argues that emotions are central to moral excellence and that both pride and jealousy are indeed ingredients of a well-rounded virtuous life.
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  18. Kristján Kristjánsson (2014). On the Old Saw That Dialogue Is a Socratic But Not an Aristotelian Method of Moral Education. Educational Theory 64 (4):333-348.score: 6.0
    Kristján Kristjánsson's aim in this article is to bury the old saw that dialogue is exclusively a Socratic but not an Aristotelian method of education for moral character. Although the truncated discussion in Aristotle's Nicomachean Ethics of the character development of the young may indicate that it is merely the result of a mindless process of behavioral conditioning, Nancy Sherman has argued convincingly that such a process would never yield the end result that Aristotle deems all-important — a precondition for (...)
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  19. Kristján Kristjánsson (2005). A Utilitarian Justification of Desert in Distributive Justice. Journal of Moral Philosophy 2 (2):147-170.score: 3.0
    We cannot conclude from the assumptions that justice is a virtue and desert is an ingredient in justice that desert claims themselves express a virtue. It could be that desert is morally neutral, or even immoral, and that there are other aspects of justice which make it all-in-all virtuous. We need, in other words, an independent moral justification of desert and desert-based emotions. In this paper I take on the challenge of articulating and defending a utilitarian justification of desert in (...)
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  20. Kristján Kristjánsson (2008). An Aristotelian Critique of Situationism. Philosophy 83 (1):55-76.score: 3.0
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  21. Kristján Kristjánsson (2005). Parents and Children as Friends. Journal of Social Philosophy 37 (2):250–265.score: 3.0
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  22. Kristján Kristjánsson (2010). Educating Moral Emotions or Moral Selves: A False Dichotomy? Educational Philosophy and Theory 42 (4):397-409.score: 3.0
    In the post-Kohlbergian era of moral education, a 'moral gap' has been identified between moral cognition and moral action. Contemporary moral psychologists lock horns over how this gap might be bridged. The two main contenders for such bridge-building are moral emotions and moral selves. I explore these two options from an Aristotelian perspective. The moral-self solution relies upon an anti-realist conception of the self as 'identity', and I dissect its limitations. In its stead, I propose a Humean conception of the (...)
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  23. Kristján Kristjánsson (2013). Aristotelian Motivational Externalism. Philosophical Studies 164 (2):419-442.score: 3.0
    Recent virtue theorists in psychology implicitly assume the truth of motivational internalism, and this assumption restricts the force and scope of the message that they venture to offer as scientists. I aim to contrive a way out of their impasse by arguing for a version of Aristotelian motivational externalism and suggesting why these psychologists should adopt it. There is a more general problem, however. Although motivational externalism has strong intuitive appeal, at least for moral realists and ‘Humeans’ about motivation, it (...)
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  24. Kristján Kristjánsson (2012). Situationism and the Concept of a Situation. European Journal of Philosophy 20 (S1):E52-E72.score: 3.0
    Abstract: The concept of a situation underlying the debate between moral situationists and dispositionists conceals various underexplored complexities. Some of those issues have been engaged recently in the so-called psychology of situations, but they have been slow to receive attention in mainstream philosophy. I invoke various distinctions among situations, and show how situationists have selectively chosen certain types of situations that, for conceptual reasons, skew the argument in their favour. I introduce the concept of a ‘virtue-calibrated situation’, and argue that (...)
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  25. Kristján Kristjánsson (2010). The Trouble with Ambivalent Emotions. Philosophy 85 (4):485-510.score: 3.0
    Mixed or ambivalent emotions have long intrigued philosophers. I dissect various putative cases of emotional ambivalence and conclude that the alleged 'psychological problem' surrounding them admits of a solution. That problem has, however, often been conflated with 'moral problem' - of how one should react morally to such ambivalence — which remains active even after the psychological one has been solved. I discuss how the moral problem hits hardest at virtue ethics, old and new. I distinguish between particularist and generalist (...)
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  26. Kristján Kristjánsson (1998). Casual Sex Revisited. Journal of Social Philosophy 29 (2):97-108.score: 3.0
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  27. Avi Mintz (2009). Has Therapy Intruded Into Education? Journal of Philosophy of Education 43 (4):633-647.score: 3.0
    For over fifty years, scholars have argued that a therapeutic ethos has begun to change how people think about themselves and others. There is also a growing concern that the therapeutic ethos has influenced educational theory and practice, perhaps to their detriment. This review article discusses three books, The Dangerous Rise of Therapeutic Education (by Kathryn Ecclestone and Dennis Hayes), Aristotle, Emotions, and Education (by Kristján Kristjánsson), and The Therapy of Education (by Paul Smeyers, Richard Smith and Paul Standish), that (...)
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  28. Kristján Kristjánsson (2005). Justice and Desert-Based Emotions. Philosophical Explorations 8 (1):53 – 68.score: 3.0
    A number of contemporary philosophers have pointed out that justice is not primarily an intellectual virtue, grounded in abstract, detached beliefs, but rather an emotional virtue, grounded in certain beliefs and desires that are compelling and deeply embedded in human nature. As a complex emotional virtue, justice seems to encompass, amongst other things, certain desert-based emotions that are developmentally and morally important for an understanding of justice. This article explores the philosophical reasons for the rising interest in desert-based emotions and (...)
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  29. Kristján Kristjánsson (2006). Emulation and the Use of Role Models in Moral Education. Journal of Moral Education 35 (1):37-49.score: 3.0
    This article is about (1) the ancient (Aristotelian) emotional virtue of emulation, (2) some current character?education inspired accounts of the use of role models in moral education and, most importantly, (3) the potential relevance of (1) for (2). The author argues that the strategy of role?modelling, as explicated by the character?education movement, is beset with three unsolved problems: an empirical problem of why this method is needed; a methodological problem of how students are to be inspired to emulation; and a (...)
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  30. Kristján Kristjánsson (2007). Justified Self-Esteem. Journal of Philosophy of Education 41 (2):247–261.score: 3.0
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  31. Yen-Hsin Chen & Kristján Kristjánsson (2011). Private Feelings, Public Expressions: Professional Jealousy and the Moral Practice of Teaching. Journal of Moral Education 40 (3):349-358.score: 3.0
    This paper explores the issue of personal factors that impinge upon education. More specifically, it addresses professional jealousy among teachers and how it affects the moral practice of teaching. Our focus is teachers? emotions in general and teachers? jealousies in particular, in the context of the ideal of the moral teacher. We identify and criticise three common dichotomies that tend to mar explorations of teachers? emotions. We illustrate issues of professional jealousy as revealed in an interview with a headteacher in (...)
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  32. Kristjan Kristjansson (1992). Social Freedom and the Test of Moral Responsibility. Ethics 103 (1):104-116.score: 3.0
    The responsibility view of social freedom views obstacles as constraints on freedom if and only if there is an agent morally responsible for the obstacle's existence or nonsuppression. However, the test of moral responsibility offered by S.I. Benn and W.L. Weinstein is too narrow, W.E. Connolly's is too broad and D. Miller's is either trivial or wrong depending on whether a permissive or narrow interpretation is adopted. A plausible definition assigns moral responsibility for nonsuppression of an obstacle when a reasonable (...)
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  33. Kristjan Kristjansson (2010). The Empathy Gap: Building Bridges to the Good Life and the Good Society. Journal of Moral Education 39 (2):241-243.score: 3.0
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  34. Guðmundur Sæmundsson & Kristján Kristjánsson (2011). Hyped Virtues, Hidden Vices: The Ethics of Icelandic Sports Literature. Sport, Ethics and Philosophy 5 (4):379 - 395.score: 3.0
    Ideally, good sports literature illuminates the subtle moral contours of sports reality. We ask in this paper how modern Icelandic literature describes sport-related ethical issues and attitudes. Our findings indicate that, in stark contrast to the rampant egocentrism, individual vice and misconduct blighting Icelandic sports reality, modern Icelandic prose literature typically either ignores this reality or refers to sports as if they were in full harmony with idealised ancient virtues and morals. Our conclusion is that this discrepancy admits of four (...)
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  35. Kristjan Kristjansson (2004). Beyond Democratic Justice: A Further Misgiving About Citizenship Education. Journal of Philosophy of Education 38 (2):207–219.score: 3.0
  36. Kristján Kristjánsson (1998). Liberating Moral Traditions: Saga Morality and Aristotle's Megalopsychia. [REVIEW] Ethical Theory and Moral Practice 1 (4):397-422.score: 3.0
    It is a matter for both surprise and disappointment that so little has been written from a philosophical perspective about the moral tradition enshrined in Europe''s oldest living literature, the Icelandic sagas. The main purpose of the present essay is to start to ameliorate this shortcoming by analysing and assessing the moral code bequeathed to us by the saga literature. To do so, I draw attention to the striking similarities between saga morality and what tends to be called an ''ancient (...)
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  37. Kristján Kristjánsson (2007). Measuring Self-Respect. Journal for the Theory of Social Behaviour 37 (3):225–242.score: 3.0
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  38. Kristján Kristjánsson (2012). Virtue Development and Psychology's Fear of Normativity. Journal of Theoretical and Philosophical Psychology 32 (2):103-118.score: 3.0
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  39. Kristján Kristjánsson (2006). Agreeableness. Journal of Value Inquiry 40 (1):33-43.score: 3.0
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  40. Kristján Kristjánsson (2008). Hiltonism, Hedonism and the Self. Ethics and Education 3 (1):3-14.score: 3.0
    In her 2006 bestseller about the rise of 'raunch culture' and of such self-ascribed 'Female Chauvinist Pigs' as the tawdry socialite Paris Hilton, Ariel Levy describes these phenomena as being indicative of a drastic cultural shift. Serious concerns have been raised, most recently by the American Psychological Association, about the effects of this culture on young girls. Recent Web sources have coined a term for the self-concept embodied and projected by Paris Hilton and her admirers: 'Hiltonism'. In this paper, I (...)
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  41. Kristján Kristjánsson (2002). Review: A Theory of Freedom: From the Psychology to the Politics of Agency. [REVIEW] Mind 111 (444):902-905.score: 3.0
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  42. Kristján Kristjánsson (2001). Pridefulness. Journal of Value Inquiry 35 (2):165-178.score: 3.0
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  43. Kristján Kristjánsson (1998). Self‐Respect,Megalopsychia,and Moral Education. Journal of Moral Education 27 (1):5-17.score: 3.0
    Abstract Self?respect is widely and rightly considered an important value in moral education. There seems at first sight less agreement on what exactly constitutes self?respect. However, I show that once terminological differences have been set aside, there emerges a substantial concordance of opinion in philosophical circles on the specification of this concept. Unfortunately, this common specification is marred by two major shortcomings. I argue that both these shortcomings can be ameliorated through a synthesis of recent conceptions of self?respect and Aristotle's (...)
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  44. Kristján Kristjánsson (2000). Utilitarian Naturalism and the Moral Justification of Emotions. International Journal of Applied Philosophy 14 (1):43-58.score: 3.0
    The virtue ethicist Rosalind Hursthouse has recently admitted that the commonly supposed link between a belief in the moral significance of human emotions and an adherence to virtue ethics may rest on a “historical accident,” and that utilitarians could, for instance, be equally concerned with emotions. The present essay takes up Hursthouse’s challenge and explores both what utilitarians have said and what they should say about the moral justification of emotions. Mill’s classical utilitarianism is rehearsed and applied to the emotions, (...)
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  45. Kristjan Kristjansson (2005). Can We Teach Justified Anger? Journal of Philosophy of Education 39 (4):671-689.score: 3.0
  46. Kristján Kristjánsson (1992). What Is Wrong with Positive Liberty? Social Theory and Practice 18 (3):289-310.score: 3.0
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  47. Kristján Kristjánsson (2013). An Aristotelian Virtue of Gratitude. Topoi:1-13.score: 3.0
    The aim of this paper is to offer a reconstruction of gratitude as an Aristotelian virtue. The account I propose is meant to be essentially Aristotelian although it is clearly not Aristotle’s own account. I start in section “Current Discourses on Gratitude” with an overview of recent discourses on gratitude in philosophy and psychology. I then proceed, in section “Putting the Aristotelian Pieces Together”, to spell out a formal characterisation of gratitude as an Aristotelian emotional virtue. Section “Reappraising Aristotle on (...)
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  48. Kristján Kristjánsson (2004). Review: Justice, Luck, and Knowledge. [REVIEW] Mind 113 (450):361-365.score: 3.0
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  49. Kristján Kristjánsson (2008). Suicide Bombings and the Self. Journal of Global Ethics 4 (2):107 – 119.score: 3.0
    The failure to locate a unifying psychological profile of suicide bombers should prompt moves to a more extended and interdisciplinary front, availing itself of insights from disciplines such as sociology, philosophy and history of ideas, as well as from psychology. This paper aims in that direction by exploring 'traditional' versus 'western liberal' conceptions of the self, with special emphasis on their possible pathologies; and by integrating those pathologies with insights from Durkheimian suicidology. It is hypothesised that suicide bombers in the (...)
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