Search results for 'Other' (try it on Scholar)

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  1. Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.) (2005). Joint Attention: Communication and Other Minds: Issues in Philosophy and Psychology. Oxford: Clarendon Press.score: 27.0
    Sometime around their first birthday most infants begin to engage in relatively sustained bouts of attending together with their caretakers to objects in their environment. By the age of 18 months, on most accounts, they are engaging in full-blown episodes of joint attention. As developmental psychologists (usually) use the term, for such joint attention to be in play, it is not sufficient that the infant and the adult are in fact attending to the same object, nor that the one’s attention (...)
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  2. Johannes Roessler (2005). Joint Attention and the Problem of Other Minds. In Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.), Joint Attention: Communication and Other Minds: Issues in Philosophy and Psychology. Oxford: Clarendon Press.score: 27.0
    The question of what it means to be aware of others as subjects of mental states is often construed as the question of how we are epistemically justified in attributing mental states to others. The dominant answer to this latter question is that we are so justified in virtue of grasping the role of mental states in explaining observed behaviour. This chapter challenges this picture and formulates an alternative by reflecting on the interpretation of early joint attention interactions. It argues (...)
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  3. Joel Smith (2010). Seeing Other People. Philosophy and Phenomenological Research 81 (3):731-748.score: 24.0
    I present a perceptual account of other minds that combines a Husserlian insight about perceptual experience with a functionalist account of mental properties.
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  4. Søren Overgaard (2006). The Problem of Other Minds: Wittgenstein's Phenomenological Perspective. [REVIEW] Phenomenology and the Cognitive Sciences 5 (1):53-73.score: 24.0
    This paper discusses Wittgenstein's take on the problem of other minds. In opposition to certain widespread views that I collect under the heading of the “No Problem Interpretation,” I argue that Wittgenstein does address some problem of other minds. However, Wittgenstein's problem is not the traditional epistemological problem of other minds; rather, it is more reminiscent of the issue of intersubjectivity as it emerges in the writings of phenomenologists such as Husserl, Merleau-Ponty, and Heidegger. This is one (...)
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  5. Anita Avramides (2001). Other Minds. Routledge.score: 24.0
    How do I know whether there are any minds beside my own? This problem of other minds in philosophy raises questions which are at the heart of all philosophical investigations--how it is that we know, what is in the mind, and whether we can be certain about any of our beliefs. In this book, Anita Avramides begins with a historical overview of the problem from the Ancient Skeptics to Descartes, Malebranche, Locke, Berkeley, Reid, and Wittgenstein. The second part of (...)
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  6. Anil Gomes (2011). McDowell's Disjunctivism and Other Minds. Inquiry 54 (3):277-292.score: 24.0
    John McDowell’s original motivation of disjunctivism occurs in the context of a problem regarding other minds. Recent commentators have insisted that McDowell’s disjunctivism should be classed as an epistemological disjunctivism about epistemic warrant, and distinguished from the perceptual disjunctivism of Hinton, Snowdon and others. In this paper I investigate the relation between the problem of other minds and disjunctivism, and raise some questions for this interpretation of McDowell.
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  7. Ed Cohen (2004). My Self as an Other: On Autoimmunity and “Other” Paradoxes. Medical Humanities 30 (1):7-11.score: 24.0
    The rubric autoimmunity currently encompasses sixty to seventy diverse illnesses which affect many of the tissues of the human body. Western medical practice asserts that the crisis known as autoimmune disease arises when a biological organism compromises its own integrity by misrecognising parts of itself as other than itself and then seeks to eliminate these unrecognised and hence antagonistic aspects of itself. That is, autoimmune illnesses seem to manifest the contradictory and sometimes deadly proposition that the “identity”: body/self both (...)
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  8. Edoardo Zamuner (2004). “Treating the Sceptic with Genuine Expression of Feeling. Wittgenstein’s Later Remarks on the Psychology of Other Minds”. In A. Roser & R. Raatzsch (eds.), Jahrbuch der Deutschen Ludwig Wittgenstein Gesellschaft. Peter Lang Verlag.score: 24.0
    This paper is concerned with the issue of authenticity in Wittgenstein’s philosophy of psychology. In the manuscripts published as Letzte Schriften über die Philosophie der Psychologie – Das Innere und das Äußere, the German term Echtheit is mostly translated as ‘genuineness’. In these manuscripts, Wittgenstein frequently uses the term as referring to a feature of the expression of feeling and emotion: -/- […] I want to say that there is an original genuine expression of pain; that the expression of pain (...)
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  9. Anil Gomes (2011). Is There a Problem of Other Minds? Proceedings of the Aristotelian Society 111 (3pt3):353-373.score: 24.0
    Scepticism is sometimes expressed about whether there is any interesting problem of other minds. In this paper I set out a version of the conceptual problem of other minds which turns on the way in which mental occurrences are presented to the subject and situate it in relation to debates about our knowledge of other people's mental lives. The result is a distinctive problem in the philosophy of mind concerning our relation to other people.
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  10. Françoise Dastur (2011). The Question of the Other in French Phenomenology. Continental Philosophy Review 44 (2):165-178.score: 24.0
    I would like to show how with Sartre, Merleau-Ponty, and Levinas, we have to do with three different ways of understanding the experience of the other. For Sartre it is a visual experience, the experience of being looked at by the other, so that the experience of the other is understood as a confrontation; for Merleau-Ponty, the experience of the other necessarily implies coexistence and what he calls intercorporeality, so that for him the other is (...)
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  11. Bill Brewer (2002). Emotion and Other Minds. In Understanding Emotions: Mind and Morals. Brookfield: Ashgate.score: 24.0
    What is the relation between emotional experience and its behavioural expression? As very preliminary clarification, I mean by ‘emotional experience’ such things as the subjective feeling of being afraid of something, or of being angry at someone. On the side of behavioural expression, I focus on such things as cowering in fear, or shaking a fist or thumping the table in anger. Very crudely, this is behaviour intermediate between the bodily changes which just happen in emotional arousal, such as sweating (...)
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  12. Anil Gomes (2009). Other Minds and Perceived Identity. Dialectica 63 (2):219-230.score: 24.0
    Quassim Cassam has recently defended a perceptual model of knowledge of other minds: one on which we can see and thereby know that another thinks and feels. In the course of defending this model, he addresses issues about our ability to think about other minds. I argue that his solution to this 'conceptual problem' does not work. A solution to the conceptual problem is necessary if we wish to explain knowledge of other minds.
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  13. Mark R. Addis (1999). Wittgenstein: Making Sense of Other Minds. Ashgate.score: 24.0
    The difficulties about other minds are deep and of central philosophical importance. This text explores attempts to apply Wittgenstein's concept of criteria in explaining how we can know other minds and their properties. It is shown that the use of criteria for this purpose is misguided.
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  14. Bernhard Waldenfels (2011). In Place of the Other. Continental Philosophy Review 44 (2):151-164.score: 24.0
    This paper outlines the basic traits of a responsive phenomenology by focusing on the issue of originary substitution. On the one hand, a phenomenology of alienness or otherness and an ethics of the other in the sense of Levinas will prove to be closely bound up with this sort of substitution. On the other side, this substitution can be concretised by transitional figures such as the advocate, the therapist, the translator, the witness, or the field researcher; they all (...)
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  15. Jason Kawall (2002). Other–Regarding Epistemic Virtues. Ratio 15 (3):257–275.score: 24.0
    Epistemologists often assume that an agent’s epistemic goal is simply to acquire as much knowledge as possible for herself. Drawing on an analogy with ethics and other practices, I argue that being situated in an epistemic community introduces a range of epistemic virtues (and goals) which fall outside of those typically recognized by both individualistic and social epistemologists. Candidate virtues include such traits as honesty, integrity (including an unwillingness to misuse one’s status as an expert), patience, and creativity. We (...)
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  16. Christina M. Gschwandtner (2007). The Neighbor and the Infinite: Marion and Levinas on the Encounter Between Self, Human Other, and God. [REVIEW] Continental Philosophy Review 40 (3):231-249.score: 24.0
    In this article I examine Jean-Luc Marion's two-fold criticism of Emmanuel Levinas’ philosophy of other and self, namely that Levinas remains unable to overcome ontological difference in Totality and Infinity and does so successfully only with the notion of the appeal in Otherwise than Being and that his account of alterity is ambiguous in failing to distinguish clearly between human and divine other. I outline Levinas’ response to this criticism and then critically examine Marion's own account of subjectivity (...)
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  17. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 24.0
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva (...)
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  18. Jack Reynolds (2010). Problems of Other Minds: Solutions and Dissolutions in Analytic and Continental Philosophy. Philosophy Compass 5 (4):326-335.score: 24.0
    While there is a great diversity of treatments of other minds and inter-subjectivity within both analytic and continental philosophy, this article specifies some of the core structural differences between these treatments. Although there is no canonical account of the problem of other minds that can be baldly stated and that is exhaustive of both traditions, the problem(s) of other minds can be loosely defined in family resemblances terms. It seems to have: (1) an epistemological dimension (How do (...)
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  19. Jacques Derrida (2007). Psyche: Inventions of the Other. Stanford University Press.score: 24.0
    Psyche: Inventions of the Other is the first publication in English of the twenty-eight essay collection Jacques Derrida published in two volumes in 1998 and 2003. Advancing his reflection on many issues, such as sexual difference, architecture, negative theology, politics, war, nationalism, and religion, Volume II also carries on Derrida's engagement with a number of key thinkers and writers: De Certeau, Heidegger, Kant, Lacoue-Labarthe, Mandela, Rosenszweig, and Shakespeare, among others. Included in this volume are new or revised translations of (...)
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  20. Joel Smith (2011). Strawson on Other Minds. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. OUP.score: 24.0
    I critically discuss Strawson's transcendental argument against other minds scepticism, and look at the prospects for a naturalised version of it.
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  21. Joel Smith (2010). The Conceptual Problem of Other Bodies. Proceedings of the Aristotelian Society 110 (2pt2):201-217.score: 24.0
    The, so called, ‘conceptual problem of other minds’ has been articulated in a number of different ways. I discuss two, drawing out some constraints on an adequate account of the grasp of concepts of mental states. Distinguishing between behaviour-based and identity-based approaches to the problem, I argue that the former, exemplified by Brewer and Pickard, are incomplete as they presuppose, but do not provide an answer to, what I shall call the conceptual problem of other bodies. I end (...)
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  22. Christopher Cordner (2008). Foucault, Ethical Self-Concern and the Other. Philosophia 36 (4):593-609.score: 24.0
    In his later writings on ethics Foucault argues that rapport à soi – the relationship to oneself – is what gives meaning to our commitment to ‘moral behaviour’. In the absence of rapport à soi, Foucault believes, ethical adherence collapses into obedience to rules (‘an authoritarian structure’). I make a case, in broadly Levinasian terms, for saying that the call of ‘the other’ is fundamental to ethics. This prompts the question whether rapport à soi fashions an ethical subject who (...)
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  23. Stevan Harnad (1991). Other Bodies, Other Minds: A Machine Incarnation of an Old Philosophical Problem. [REVIEW] Minds and Machines 1 (1):43-54.score: 24.0
    Explaining the mind by building machines with minds runs into the other-minds problem: How can we tell whether any body other than our own has a mind when the only way to know is by being the other body? In practice we all use some form of Turing Test: If it can do everything a body with a mind can do such that we can't tell them apart, we have no basis for doubting it has a mind. (...)
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  24. Daniel D. Hutto (2002). The World is Not Enough: Shared Emotions and Other Minds. In Understanding Emotions: Mind and Morals. Brookfield: Ashgate.score: 24.0
    This chapter argues that the conceptual problem of other minds cannot be properly addressed as long as we subscribe to an individualistic model of how we stand in relation to our own experiences and the behaviour of others. For it is commitment to this picture that sponsors the strong first/third person divide that lies at the heart of the two false accounts of experiential concept learning sketched above. This is the true source of the problem. To deal successfully with (...)
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  25. Bettina Bergo (2009). Review of Søren Overgaard, Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).score: 24.0
    Søren Overgaard's Wittgenstein and Other Minds (WM) makes two interesting contributions to the Wittgenstein literature. First, it approaches contemporary debates about the problem of "other minds" (WM 2) as a conceptual and ontological problem -- viz., how we conceive of mind in the first place[1] (before turning to determinations concerning the minds of others). It also extends that question to ethics, since the way in which we pose the question of other minds, or subjects, frequently concerns what (...)
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  26. Anne-Marie Christensen (2011). 'A Glorious Sun and a Bad Person'. Wittgenstein, Ethical Reflection and the Other. Philosophia 39 (2):207-223.score: 24.0
    Most commentators working on Wittgenstein’s remarks on ethics note that he rejects the very possibility of traditional normative ethics, that is, a philosophically justified normative guide for right conduct. In this article, Wittgenstein’s view of ethical reflection as presented in his notebooks from 1936 to 1938 is investigated, and the question of whether it involves ethical guidance is addressed. In Wittgenstein’s remarks, we can identify three requirements inherent in ethical reflection. The first two is revealed in the realisation that ethical (...)
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  27. Matheson Russell & Jack Reynolds (2011). Transcendental Arguments About Other Minds and Intersubjectivity. Philosophy Compass 6 (5):300-11.score: 24.0
    This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, (...)
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  28. Simon Glynn (2005). The Atomistic Self Versus the Holistic Self in Structural Relation to the Other. Human Studies 28 (4):363 - 374.score: 24.0
    I argue that meaning or significanceper se, along with the capacity to be conscious thereof, and the values, motives and aspirations, etc. central to the constitution of our intrinsic personal identities, arise, as indeed do our extrinsic social identities, and our very self-consciousness as such, from socio-cultural structures and relations to others. However, so far from our identities and behavior therefore being determined, I argue that the capacity for critical reflection and evaluation emerge from these same structural relations, the more (...)
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  29. Luce Irigaray & Karen I. Burke (2007). Beyond Totem and Idol, the Sexuate Other. Continental Philosophy Review 40 (4):353-364.score: 24.0
    The author interprets idolatry, totemism, sacrilege and taboo through her theory of sexual difference and her study of Eastern spirituality. She argues that the taboo on spirituality in Western culture has cancelled difference, resulting in our current forms of idolatry. Preserving difference, however, would allow the transcendence of the human other to exist. The task of learning to respect difference is central to human spirituality and spiritual progression. The article is a translation of “La transcendance de l’autre” in Autour (...)
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  30. Robert Bernasconi & David Wood (eds.) (1988). The Provocation of Levinas: Rethinking the Other. Routledge.score: 24.0
    This book brings together the most interesting and far-reaching responses to the work of Levinas in three key areas: contemporary feminism, psychotherapy and Levinas's relation to other philosophers. This title available in eBook format. Click here for more information . Visit our eBookstore at: www.ebookstore.tandf.co.uk.
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  31. Anil Gomes (forthcoming). Testimony and Other Minds. Erkenntnis:1-11.score: 24.0
    In this paper I defend the claim that testimony can serve as a basic source of knowledge of other people’s mental lives against the objection that testimonial knowledge presupposes knowledge of other people’s mental lives and therefore can’t be used to explain it.
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  32. Min-Sun Kim & Eun-Joo Kim (2013). Humanoid Robots as “The Cultural Other”: Are We Able to Love Our Creations? [REVIEW] AI and Society 28 (3):309-318.score: 24.0
    Robot enthusiasts envision robots will become a “race unto themselves” as they cohabit with the humankind one day. Profound questions arise surrounding one of the major areas of research in the contemporary world—that concerning artificial intelligence. Fascination and anxiety that androids impose upon us hinges on how we come to conceive of the “Cultural Other.” Applying the notion of the “other” in multicultural research process, we will explore how the “Other” has been used to illustrate values and (...)
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  33. Gail Soffer (1998). The Other as Alter Ego: A Genetic Approach. [REVIEW] Husserl Studies 15 (3):151-166.score: 24.0
    It is an ancient view, to be found even in Aristotle’s analysis of friendship, that the other is an alter ego, another myself. More recently, this conception has provoked spirited debate within and without the phenomenological tradition. It can be found in a wide variety of texts, from Husserl’s Cartesian Meditations to Thomas Nagel’s “What is it like to be a bat?” The basic position can be summarized as follows. Intentional experiences are subjective, first-person experiences, not objective, third-person experiences.
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  34. Clay Splawn (2001). “The Self-Other Asymmetry and Act Utilitarianism.”. Utilitas 13 (3):323-333.score: 24.0
    The self-other asymmetry is a prominent and important feature of common-sense morality. It is also a feature that does not find a home in standard versions of act-utilitarianism. Theodore Sider has attempted to make a place for it by constructing a novel version of utilitarianism that incorporates the asymmetry into its framework. So far as I know, it is the best attempt to bring the two together. I argue, however, that Sider's ingenious attempt fails. I also offer a diagnosis (...)
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  35. Toru Tani (2008). The Ego, the Other and the Primal Fact. Continental Philosophy Review 41 (4):385-399.score: 24.0
    Japan has absorbed many western ideas since the late nineteenth century, but Japanese philosophers have often been reluctant to accept the western idea of the “I” in its entirety. The I transgresses to the Other more easily than western philosophies think and imports what belongs to the Other as his own. How is this possible? Husserl attempted to explain the constitution of the Other by the intentionality that goes from the I to the Other, mediated by (...)
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  36. Stuart S. Glennan (1995). Computationalism and the Problem of Other Minds. Philosophical Psychology 8 (4):375-88.score: 24.0
    In this paper I discuss Searle's claim that the computational properties of a system could never cause a system to be conscious. In the first section of the paper I argue that Searle is correct that, even if a system both behaves in a way that is characteristic of conscious agents (like ourselves) and has a computational structure similar to those agents, one cannot be certain that that system is conscious. On the other hand, I suggest that Searle's intuition (...)
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  37. Dylan Trigg (2013). The Body of the Other: Intercorporeality and the Phenomenology of Agoraphobia. [REVIEW] Continental Philosophy Review 46 (3):413-429.score: 24.0
    How is our experience of the world affected by our experience of others? Such is the question I will be exploring in this paper. I will do so via the agoraphobic condition. In agoraphobia, we are rewarded with an enriched glimpse into the intersubjective formation of the world, and in particular to our embodied experience of that social space. I will be making two key claims. First, intersubjectivity is essentially an issue of intercorporeality, a point I shall explore with recourse (...)
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  38. Jeffrey Bloechl (ed.) (2000). The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas. Fordham University Press.score: 24.0
    The Face of the Other and the Trace of God contain essays on the philosophy of Emmanuel Levinas, and how his philosophy intersects with that of other philosophers, particularly Husserl, Kierkegaard, Sartre, and Derrida. This collection is broadly divided into two parts: relations with the other, and the questions of God.
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  39. Anik Waldow (2009). David Hume and the Problem of Other Minds. Continuum.score: 24.0
    Other minds and their place in the Hume-literature -- A modern approach -- Scepticism versus naturalism -- The vulgar and the philosopher -- Relative ideas -- Concepts of the real -- Intuition and common sense -- Epistemic responsibility -- Degeneration of reason -- Just philosophy -- Conceiving minds -- Abstraction -- Argument from analogy -- Sympathy -- Limitations -- Generality -- Hume's concept of mind -- The world and the other -- Habit and intersubjective responsiveness -- Belief and (...)
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  40. Samuel Moyn (2005). Origins of the Other: Emmanuel Levinas Between Revelation and Ethics. Cornell University Press.score: 24.0
    True Bergsonianism : beginnings of a philosopher -- The controversy over intersubjectivity -- Nazism and crisis : the interruption of a trajectory -- Totaliter aliter : revelation in interwar thought -- Levinas's discovery of the other in the making of French existentialism -- The ethical turn : philosophy and Judaism in the Cold War.
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  41. Maria Antonietta Perna (2008). An Answer to the Problem of Other Minds. Phaenex 3 (1):1-31.score: 24.0
    The present paper sets out to counter the claim put forward by British philosopher of mind, Robert Kirk, according to which Sartre's notion of consciousness as for-itself, while offering some valuable insights regarding human existence, nonetheless fails to engage with the problem of how to establish the existence of such conscious beings on philosophical grounds. To the extent that it succeeds in meeting the challenge raised by Kirk's comment, the reading of Being and Nothingness offered here could be considered as (...)
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  42. Gabriel Riera (2006). Intrigues: From Being to the Other. Fordham University Press.score: 24.0
    Intrigues: From Being to the Other examines the possibility of writing the other, explores whether an ethical writing that preserves the other as such is possible, and discusses what the implications are for an ethically inflected criticism. Emmanuel Levinas and Maurice Blanchot, whose works constitute the most thorough contemporary exploration of the question of the other and of its relation to writing, are the main focus of this study. The book's horizon is ethics in the Levinasian (...)
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  43. Ken McPhail (2001). The Other Objective of Ethics Education: Re-Humanising the Accounting Profession – a Study of Ethics Education in Law, Engineering, Medicine and Accountancy. [REVIEW] Journal of Business Ethics 34 (3-4):279 - 298.score: 24.0
    Recently within the critical accounting literature Funnell (1998) has argued that accounting was implicated in the Holocaust. This charge is primarily related to the technical, mathematical nature of accounting and its ability to dehumanise individuals. Broadbent (1998, see also DeMoss and McCann, 1997) has also contended that "accounting logic" excludes emotion. She suggests that a more emancipatory form of accounting could be possible if emotion were given a voice and allowed to be heard within accounting discourse (see also Kjonstad and (...)
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  44. Leo Stan (2010). A Reconsideration of Kierkegaard's Understanding of the Human Other: The Hidden Ethics of Soteriology. Journal of Religious Ethics 38 (2):349-370.score: 24.0
    In this article, I embark on an analysis of Søren Kierkegaard's view of human otherness in strict correlation to his Christian philosophy. More specifically, my aim is to show that Kierkegaard's thought is essentially informed by a decisive appropriation of the soteriological category of sin which has momentous implications for Kierkegaard's views of selfhood and intersubjectivity. The main argument is that both Kierkegaard's negative evaluation of human otherness and his acerbic indictments of any collectivist interference in salvific matters cohere with (...)
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  45. Edward Fullbrook & Margaret A. Simons (2009). Commentary. Beauvoir and Sartre: The Problem of the Other; Corrected Notes. In An Unconventional History of Western Philosophy. 509-523.score: 24.0
    Simone de Beauvoir and Jean-Paul Sartre struggled for the whole of their philosophical careers against one of modern Western philosophy's most pervasive concepts, the Cartesian notion of self. A notion of self is always a complex of ideas; in the case of Beauvoir and Sartre it includes the ideas of embodiment, temporality, the Other, and intersubjectivity. This essay will show the considerable part that gender, especially Beauvoir's position as a woman in twentieth-century France, played in the development, presentation and (...)
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  46. Hisashi Nasu (2005). How is the Other Approached and Conceptualized in Terms of Schutz's Constitutive Phenomenology of the Natural Attitude? Human Studies 28 (4):385 - 396.score: 24.0
    The problem of the other was one of the central problems for the founder of phenomenology, Edmund Husserl. He investigated the other as the alter ego intensively in the Fifth Cartesian Meditation, in which he introduced the conceptions of “analogical apperception'' and “pairing'' as fundamental forms of “passive synthesis.'' Although it is no doubt Husserl who investigated the other most seriously and intensively, there is anaporiain his theory of the other. If the other is an (...)
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  47. Jack Reynolds (2004). Possible and Impossible, Self and Other, and the Reversibility of Merleau-Ponty and Derrida. Philosophy Today 48 (1):35-49.score: 24.0
    This essay examines some of Derrida’s most famous ‘possible-impossible’ aporias, including his discussions of giving, hospitality, forgiveness, and mourning. He argues that the condition of the possibility of such themes is also, and at once, the condition of their impossibility. In order to reveal the shared logic upon which these aporias rely, and also to raise some questions about their persuasive efficacy, it will be argued that of the two polarities evoked by each of his possible-impossible aporias, the ‘impossible’ term (...)
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  48. Bryan Benham (2009). Analogies and Other Minds. Informal Logic 29 (2):198-214.score: 24.0
    The argument by analogy for other minds is customarily rejected as a weak inference because the argument is based on a single instance. The current paper argues that this objection fundamentally misunderstands the inferential structure of analogies and so misrepresents the role analogy plays in the justifycation of belief in other minds. Arguments by be uniquely suited to draw inferences from single instances. This defense does not remove all difficulties faced by the argument by analogy for other (...)
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  49. Hanna Pickard (2003). Emotions and the Problem of Other Minds. In A. Hatimoysis (ed.), Philosophy and the Emotions. Cambridge University Press. 87-103.score: 24.0
    The problem of other minds is a collection of problems centering upon the extent to which our belief in other minds or other's minds can be justified. Swedish psychologist, Gunnar Borg has developed a principle called "the range principle" which helps fill out our "knowledge" of other minds. Borg developed this principle partly in response to the skeptical challenge of Harvard psychophysicist S S Stevens. Stevens claimed that the intersubjective comparison of experience was scientifically impossible. Borg (...)
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  50. Harrison B. Hall (1976). Criteria, Perception and Other Minds. Canadian Journal of Philosophy 6 (June):257-274.score: 24.0
    The paper uses thompson clark's theory of the relation of perceptual parts and wholes to illuminate certain aspects of our knowledge of other minds. The thesis is that the traditional problem can be usefully broken down into two parts--One of which calls for a better understanding of the logic of perceptual concepts; the other, For a closer look at what happens when we try to take the epistemological skeptic seriously.
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