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Mitchell Aboulafia [55]Mitchell S. Aboulafia [1]
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Profile: Mitchell Aboulafia (Manhattan College)
  1. Mitchell Aboulafia, Guido Baggio, Joseph Betz, Kelvin J. Booth, Nuria Sara Miras Boronat, James Campbell, Gary A. Cook, Stephen Everett, Alicia Garcia Ruiz, Judith M. Green, Jacquelyn Ann K. Kegley, Erkki Kilpinen, Roman Madzia, John Ryder, Matteo Santarelli & David W. Woods (2013). George Herbert Mead in the Twenty-First Century. Lexington Books.
    While rooted in careful study of Mead’s original writings and transcribed lectures and the historical context in which that work was carried out, the papers in this volume have brought Mead’s work to bear on contemporary issues in metaphysics, epistemology, cognitive science, and social and political philosophy.
     
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  2.  15
    Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
  3.  66
    Mitchell Aboulafia (2011). Through the Eyes of Mad Men: Simulation, Interaction, and Ethics. European Journal of Pragmatism and American Philosophy (2):133-147.
    Traditionally pragmatists have been favorably disposed to improving our understanding of agency and ethics through the use of empirical research. In the last two decades simulation theory has been championed in certain cognitive science circles as a way of explaining how we attribute mental states and predict human behavior. Drawing on research in psychology and neuroscience, Alvin I. Goldman and Robert M. Gordon have not only used simulation theory to discuss how we “mindread”, but have suggested that the theory has (...)
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  4. Mitchell Aboulafia (1986). The Mediating Self: Mead, Sartre, and Self-Determination. Yale University Press.
  5. Mitchell Aboulafia (1986). Mead, Sartre: Self, Object, and Reflection. Philosophy and Social Criticism 11 (2):63-86.
    Sartre seeks both to overcome solipsism and clarify how the individual becomes an object—with a seemingly fixed char acter—through his account of The Look in Being and Nothingness. While his description of how The Look of the other transforms one into an object may at first appear to be confirmed by experience, the account proves to be inade quate as a refutation of solipsism and in showing exactly how one becomes an object. On the other hand, G.H. Mead has a (...)
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  6. Mitchell Aboulafia (ed.) (1991). Philosophy, Social Theory, and the Thought of George Herbert Mead. SUNY Press.
    This book brings together some of the finest recent critical and expository work on Mead, written by American and European thinkers from diverse traditions. For English-speaking audiences it provides an introduction to recent European work on Mead. The essays reveal the richness of Mead’s thought, and will stimulate those who have thought about him from very specific vantage points to consider him in new ways.
     
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  7. Mitchell Aboulafia, George Herbert Mead. Stanford Encyclopedia of Philosophy.
    George Herbert Mead (1863-1931), American philosopher and social theorist, is often classed with William James, Charles Sanders Peirce, and John Dewey as one of the most significant figures in classical American pragmatism. Dewey referred to Mead as “a seminal mind of the very first order” (Dewey, 1932, xl). Yet by the middle of the twentieth-century, Mead's prestige was greatest outside of professional philosophical circles. He is considered by many to be the father of the school of Symbolic Interactionism in sociology (...)
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  8.  5
    Myra Bookman & Mitchell Aboulafia (2000). Ethics of Care Revisited: Gilligan and Levinas. Philosophy Today 44 (Supplement):169-174.
  9.  11
    Mitchell Aboulafia (1993). The Philosophy of John William Miller. International Studies in Philosophy 25 (3):116-117.
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  10.  33
    Mitchell Aboulafia (2013). Voices and Selves: Beyond the Modern-Postmodern Divide. The Pluralist 8 (1):1-12.
    Arthur O. Lovejoy famously referred to thirteen pragmatisms. If he were called on to enumerate postmodernisms, no doubt he would increase this number tenfold.1 Fortunately I need not follow his lead for the task at hand, namely, to discuss whether the pragmatic tradition can narrow the divide between modernism and postmodernism on the topic of cosmopolitanism. To do so I will focus on specific sets of ideas that have been associated with these terms. So, for example, modernists have been viewed (...)
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  11.  19
    Mitchell Aboulafia (1995). Articles on Universality and Individuality, Reflective Solidarity. Constellations 2 (1):94-113.
  12. Mitchell Aboulafia (1999). A (Neo) American in Paris: Bourdieu, Mead, and Pragmatism. In RIchard Shusterman (ed.), Bourdieu: A Critical Reader. 153-174.
  13.  4
    Mitchell Aboulafia (2004). George Herbert Mead, 1863-1931. In Armen Marsoobian & John Ryder (eds.), The Blackwell Guide to American Philosophy. Blackwell Pub. 174.
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  14.  21
    Mitchell Aboulafia (1993). Was George Herbert Mead a Feminist? Hypatia 8 (2):145 - 158.
    George Herbert Mead was a dedicated progressive and internationalist who strove to realize his political convictions through participation in numerous civic organizations in Chicago. These convictions informed and were informed by his approach to philosophy. This article addresses the bonds between Mead's philosophy, social psychology, and his support of women's rights through an analysis of a letter he wrote to his daughter-in-law regarding her plans for a career.
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  15.  50
    Mitchell Aboulafia (1978). Hegel's Dialectic and Marx's Manuscripts of 1844. Studies in East European Thought 18 (1):33-44.
  16. Mitchell Aboulafia (1980). On Lying to the Dying. Soundings (4).
     
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  17. Mitchell Aboulafia (2008). W.E.B. Du Bois : Double-Consciousness, Jamesian Sympathy, and the Critical Turn. In C. J. Misak (ed.), The Oxford Handbook of American Philosophy. Oxford University Press
  18.  4
    Mitchell Aboulafia (2005). From Folk Psychology to Deontology: Nancy Fraser on Redistribution and Recognition. Contemporary Pragmatism 2 (2):127-144.
    Nancy Fraser has challenged the view that issues of identity are more central to political and social reform than attention to economic disparities. Fraser proposes a status model of recognition that treats recognition as a question of justice, rather than as a question of self-realization. In addition to appealing to the deontological, she also draws on folk paradigms and addresses them in a manner that reflects a sympathy with pragmatism. This article highlights difficulties that Fraser faces by incorporating the deontological (...)
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  19.  36
    Mitchell Aboulafia (1980). Engels, Darwin, and Hegel's Idea of Contingency. Studies in East European Thought 21 (3):211-219.
  20.  7
    Mitchell Aboulafia (1991). Self-Consciousness and the Quasi-Epic of the Master. In Philosophical Forum. Suny Press 223--248.
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  21.  6
    Mitchell Aboulafia, Barry Allen, Foreword Richard Rorty Westview Press, Bruce A. Arrigo, Christopher R. Williams, Patrick Baert, Polity Press, Iain Boal, T. J. Clark & Joseph Matthews (2006). Copyright© 2006 SAGE Publications (London, Thousand Oaks, CA and New Delhi) and David Rasmussen. Philosophy and Social Criticism 32 (7):903-907.
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  22.  10
    Mitchell Aboulafia (1993). The Politics of Being. International Studies in Philosophy 25 (3):153-154.
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  23.  16
    Kurt Marko, K. M. Jensen, M. C. Chapman, Michael M. Boll, Mitchell Aboulafia, Charles E. Ziegler, Trudy Conway, Thomas A. Shipka, Fred Lawrence, James G. Colbert, John W. Murphy, Robert B. Louden & Maureen Henry (1983). Reviews. [REVIEW] Studies in East European Thought 25 (2):267-271.
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  24.  6
    Mitchell Aboulafia (1990). Subjects of Desire. [REVIEW] International Studies in Philosophy 22 (3):93-94.
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  25.  8
    Michael Henry, Paul Mattick, James G. Colbert, Maurice A. Finocchiaro, Mitchell Aboulafia, R. B. Louden & James P. Scanlan (1986). Reviews. [REVIEW] Studies in East European Thought 31 (4):265-267.
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  26.  3
    Terence Irwin, John Rowehl, Leonard D. Katz, David A. Hoekema & Mitchell Aboulafia (1992). Letters to the Editor. Proceedings and Addresses of the American Philosophical Association 66 (1):33 - 35.
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  27. Mitchell Aboulafia (1989). A Mead Divided Against Himself: A Mead Divided Against Himself," Comments on R. Collins' "Toward a Neo-Meadian Sociology of Mind. Symbolic Interaction 12 (1).
     
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  28. Mitchell Aboulafia (1981). Behavior Modification and "Punishment" of the Innocent. [REVIEW] Journal of Thought 16 (1).
  29. Mitchell Aboulafia (1995). Cambridge Dictionary of Philosophy.
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  30. Mitchell Aboulafia (1991). Creativity in George Herbert Mead. [REVIEW] Texas Journal of Ideas, History, and Culture 14 (1).
     
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  31. Mitchell Aboulafia (2006). Expressivism and Mead's Social Self. In John R. Shook & Joseph Margolis (eds.), A Companion to Pragmatism. Blackwell Pub.
     
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  32. Mitchell Aboulafia (1980). Engels, Darwin, and Hegel's Idea of Contingency. Studies in Soviet Thought 21 (3):211-219.
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  33. Mitchell S. Aboulafia (1978). Finitude, Infinity and Time: A Study in Hegel's Idea of System. Dissertation, Boston College
     
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  34. Mitchell Aboulafia, Victor Kestenbaum, Jason Jordan, Jacoby Adeshei Carter, Sarah Louise Scott, Richard Kenneth Atkins, Christa Hodapp, John Kaag, Shane Ralston & Kipton E. Jensen (2013). 1. Front Matter Front Matter (Pp. I-Iii). The Pluralist 8 (1).
     
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  35. Mitchell Aboulafia (2008). George Herbert Mead. In John Lachs Robert B. Talisse (ed.), American Philosophy: An Encyclopedia.
     
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  36. Mitchell Aboulafia (2001). George Herbert Mead. In L. Becker C. Becker (ed.), Encyclopedia of Ethics.
     
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  37. Mitchell Aboulafia (1995). Georege Herbert Mead. In Cambridge Dictionary of Philosophy.
     
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  38. Mitchell Aboulafia (forthcoming). George Herbert Mead. In Bryan S. Turner (ed.), Encyclopedia of Social Theory. Wiley-Blackwell
  39. Mitchell Aboulafia (2008). Generalized Other. In John Lachs Robert B. Talisse (ed.), American Philosophy: An Encyclopedia.
     
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  40.  37
    Mitchell Aboulafia, Myra Orbach Bookman & Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
    Jürgen Habermas is one of the most important thinkers of this century. His work has been highly influential not only in philosophy, but particularly in the fields of politics, sociology and law. This is the first collection that explores the connections between his body of work and North America's biggest philosophical movement, pragmatism. Habermas and Pragmatism investigates the influences of pragmatism on Habermas' thought in a collection of stellar essays with contributions by Habermas himself, leading representatives of pragmatism, as well (...)
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  41. Mitchell Aboulafia, Myra Bookman & and Cathy Kemp (eds.) (2002). Habermas and Pragmatism. Routledge.
    There are few living thinkers who have enjoyed the eminence and reown of Jürgen Hamermas. His work has been highly influential not only in philosopy, but also in the fields of politics, sociology and law. This is the first collection dedicated to exploring the connections between his body of work ahd America's most significant philosophical movement, pragmatism. Habermas and Pragmatism considers the influence of pragmatism on Habermas's thought and the tensions between Habermasian social theory and pragmatism. Essays by distinguished pragmatists, (...)
     
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  42. Mitchell Aboulafia, Myra Bookman & and Cathy Kemp (eds.) (2012). Habermas and Pragmatism. Routledge.
    There are few living thinkers who have enjoyed the eminence and reown of Jürgen Hamermas. His work has been highly influential not only in philosopy, but also in the fields of politics, sociology and law. This is the first collection dedicated to exploring the connections between his body of work ahd America's most significant philosophical movement, pragmatism. _Habermas and Pragmatism_ considers the influence of pragmatism on Habermas's thought and the tensions between Habermasian social theory and pragmatism. Essays by distinguished pragmatists, (...)
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  43. Mitchell Aboulafia (1983). Lukacs, Marx and the Sources of Critical Theory. [REVIEW] Studies in Soviet Thought 25 (2).
     
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  44. Mitchell Aboulafia (1999). Law Professors Read Habermas. Denver University Law Review 76 (4):943-953.
  45. Mitchell Aboulafia (1992). Mead and Merleau-Ponty. [REVIEW] Transactions of the Charles S. Peirce Society.
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  46. Mitchell Aboulafia (1992). Mead and the Social Self. In R. Burch H. Saatkamp (ed.), Frontiers in American Philosophy. 102-111.
  47. Mitchell Aboulafia (2009). Mead on Cosmopolitanism, Sympathy, and War. In Chad Kautzer & Eduardo Mendieta (eds.), Pragmatism, Nation, and Race: Community in the Age of Empire. Indiana University Press 89.
     
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  48. Mitchell Aboulafia (1992). Sandra B. Rosenthal and Patrick L. Bourgeois, "Mead and Merleau-Ponty: Toward a Common Vision". [REVIEW] Transactions of the Charles S. Peirce Society 28 (4):868.
     
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  49. Mitchell Aboulafia (1999). Social Experience and the World. In Lenore Langsdorf Andrew R. Smith (ed.), Classical American Pragmatism: Its Contemporary Vitality. 179-194.
  50. Mitchell Aboulafia (2011). The Cosmopolitan Imagination: The Renewal of Critical Social Theory. [REVIEW] Teachers College Record.
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