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

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  1. Ronald J. Burke & Lisa Fiksenbaum (2009). Work Motivations, Work Outcomes, and Health: Passion Versus Addiction. [REVIEW] Journal of Business Ethics 84 (2):257 - 263.score: 24.0
    Individuals in managerial and professional jobs now work long hours for a variety of reasons. Building on previous research on workaholism and on types of passion, the results of three exploratory studies of correlates of work-based Passion and Addiction are presented. Data were collected in three samples using anonymously completed questionnaires: Canadian managers and professionals, Australian psychologists, and Norwegian journalists. A common pattern of findings was observed in the three samples. First, respondents scoring higher on Passion and (...)
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  2. Bob Plant (2013). Wittgenstein, Religious “Passion,” and Fundamentalism. Journal of Religious Ethics 41 (2):280-309.score: 24.0
    Notwithstanding his own spiritual inadequacies, Wittgenstein has a profound respect for those capable of living a genuinely religious life; namely, those whose “passionate,” “loving” faith demands unconditional existential commitment. In contrast, he disapproves of those who see religious belief as hypothetical, reasonable, or dependent on empirical evidence. Drawing primarily on Culture and Value, “Lectures on Religious Belief,” and On Certainty, in this essay I defend two claims: (1) that there is an unresolved tension between Wittgenstein's later descriptive-therapeutic approach and the (...)
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  3. Graham M. Schweig (2002). Humility and Passion: A Caitanyite Vaishnava Ethics of Devotion. Journal of Religious Ethics 30 (3):421 - 444.score: 24.0
    Two axiological elements--humility and passion--I argue, are at the ethical core of Bengal Vaishnavism. These modes of behavior, derived from early theological sources, are dialectically related and form the basis for an ethics of devotion that allows the devotee to accept, while simultaneously transcending social norms and identities. I draw primarily from what is considered the most honored story of the "Bhāgavata Purāṇa", the Rāsalīlā, involving the cowherd maidens who exhibit the highest devotion to God, and from the "Caitanya (...)
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  4. Christopher Rowe (2012). Socrates on Reason, Appetite and Passion: A Response to Thomas C. Brickhouse and Nicholas D. Smith, Socratic Moral Psychology. [REVIEW] Journal of Ethics 16 (3):305-324.score: 22.0
    Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: (1) a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; (2) a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; (3) a version (...)
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  5. Michalinos Zembylas (2007). A Politics of Passion in Education: The Foucauldian Legacy. Educational Philosophy and Theory 39 (2):135–149.score: 21.0
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  6. Ding Weixiang (2013). The Realistic Actualization of the Moist Passion for Salvation and Its Historical Destination. Frontiers of Philosophy in China 8 (2):309-331.score: 21.0
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  7. Mike Radford (2007). Passion and Intelligibility in Spiritual Education. British Journal of Educational Studies 55 (1):21 - 36.score: 20.0
    David Carr argues that the intelligibility of spiritual development as an educational activity is dependent upon there being a framework of propositions that relates to spiritual experience and that there is a methodology for establishing their truth. These propositions and the accompanying methodology need to be constructed along the lines of a traditional but re-worked form of religious education. Michael Hand argues to the contrary that there can be no methodology for the evaluation of the truth claims in relation to (...)
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  8. Robert C. Solomon (2003). Not Passion's Slave: Emotions and Choice. Oxford University Press.score: 18.0
    Not Passion's Slave is a collection of Solomon's most significant essay-length publications on the nature of emotions over the past twenty-five years. He develops two essential themes throughout the volume: firstly, he presents a "cognitive" theory of emotions in which emotions are construed primarily as evaluative judgments; secondly, he proposes an "existentialist" perspective in which he defends the idea that we are responsible for our emotions and, in a limited sense, "choose" them. The final section presents his current philosophical (...)
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  9. Susan James (1997). Passion and Action: The Emotions in Seventeenth-Century Philosophy. Oxford University Press.score: 18.0
    Passion and Action is an exploration of the role of the passions in seventeenth-century thought. Susan James offers fresh readings of a broad range of thinkers, including such canonical figures as Hobbes, Descartes, Malebranche, Spinoza, Pascal, and Locke, and shows that a full understanding of their philosophies must take account of their interpretations of our affective life. This ground-breaking study throws new light upon the shaping of our ideas about the mind, knowledge, and action, and provides a historical context (...)
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  10. Cheryl Ann Hall (2007). Recognizing the Passion in Deliberation: Toward a More Democratic Theory of Deliberative Democracy. Hypatia 22 (4):81-95.score: 18.0
    : Critics have suggested that deliberative democracy reproduces inequalities of gender, race, and class by privileging calm rational discussion over passionate speech and action. Their solution is to supplement deliberation with such forms of emotional expression. Hall argues that deliberation already inherently involves passion, a point that is especially important to recognize in order to deconstruct the dichotomy between reason and passion that plays a central role in reinforcing inequalities of gender, race, and class in the first place.
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  11. Cheryl Hall (2002). 'Passions and Constraint': The Marginalization of Passion in Liberal Political Theory. Philosophy and Social Criticism 28 (6):727-748.score: 18.0
    Positive arguments on behalf of passion are scarce in liberal political theory. Rather, liberal theorists tend to push passion to the margins of their theories of politics, either by ignoring it or by explicitly arguing that passion poses a danger to politics and is best kept out of the public realm. The purpose of this essay is to criticize these marginalizations and to illustrate their roots in impoverished conceptions of passion. Using a richer conception of (...) as the desire for an envisioned good, I argue that it is neither possible nor desirable to eliminate passion from politics. Passion should therefore be established as a central category of analysis in political theory alongside other key concerns. Key Words: passion • reason • politics • liberalism • eros. (shrink)
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  12. Michael Walzer (2002). Passion and Politics. Philosophy and Social Criticism 28 (6):617-633.score: 18.0
    Passion is a hidden issue behind or at the heart of, contemporary theoretical debates about nationalism, identity politics and religious fundamentalism. It is not that reason and passion cannot be conceptually distinguished. They are, however, always entangled in practice - and this entanglement itself requires a conceptual account. So it is my ambition to blur the line between reason and passion: to rationalize (some of) the passions and to impassion reason. Passionate intensity has a legitimate place in (...)
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  13. Alexander Styhre (2004). Thinking Driven by Doubt and Passion. Philosophy of Management 4 (2):9-18.score: 18.0
    Organisation studies based on qualitative methodologies continually seek legitimacy in relation to positivist research formulating nomological knowledge on administrative practices. One of the key features regularly praised in qualitative research is the idea of reflexivity, the ability of the qualitative researcher to critically examine his or her own analysis. This paper argues that the notion of reflexivity is an uncontested area of qualitative organisation research which merits critical study. In contrast to the reflexivity model which assumes an autopoietic double hermeneutic (...)
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  14. Basileios Kroustallis (2005). Descartes on Passion Reformation. Archiv für Geschichte der Philosophie 87 (3):312-323.score: 18.0
    Descartes’ account of emotion conflict in the Passions of the Soul has recently been the subject of Shapiro’s essay (2003), who claims that agent evaluation of the human good operates as an explanatory factor for the reformation of existing mind-body associations. On the contrary, it is here argued that this passion reformation involves explicit reasoning processes, and that the tendency to promote the good of the human being either denotes the cause and not the reason for the original (...) formation or is a specific reasoning method. Passion reformation does not seem to be essentially related to the problem of mind-body union. (shrink)
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  15. Jean Porter (2000). Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics. Journal of Religious Ethics 28 (3):367 - 394.score: 18.0
    This article reassesses Peter Abelard's account of moral intention, or, better, consent, in light of recent work on his own thought and on the twelfth-century background of that thought. The author argues (1) that Abelard's focus on consent as the determining factor for morality does not rule out, but, on the contrary, presupposes objective criteria for moral judgment and (2) that Abelard's real innovation does not lie in his doctrine of consent as the sole source of merit or guilt, but, (...)
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  16. Ilya Prigogine (1994). Science, Reason and Passion. World Futures 40 (1):35-43.score: 18.0
    The role of passion and more generally irrational elements in processing knowledge are discussed. This seems to be a paradox, as science by definition is beyond passion. At the same time science is the expression of a culture. This paradox is examined through the experience and work of crucial figures in physics such as Newton and Einstein. Science is a dialogue between man and nature: part of the search for the transcendental which is common to many cultural activities: (...)
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  17. Norman Lillegard (2002). Passion and Reason: Aristotelian Strategies in Kierkegaard's Ethics. Journal of Religious Ethics 30 (2):251 - 273.score: 18.0
    Both Aristotle and Kierkegaard show that virtues result, in part, from training which produces distinctive patterns of salience. The "frame problem" in AI shows that rationality requires salience. Salience is a function of cares and desires (passions) and thus governs choice in much the way Aristotle supposes when he describes choice as deliberative desire. Since rationality requires salience it follows that rationality requires passion. Thus Kierkegaard is no more an irrationalist in ethics than is Aristotle, though he continues to (...)
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  18. Naoko Saito (2011). Quiet Desperation, Secret Melancholy: Polemos and Passion in Citizenship Education. Ethics and Education 6 (1):3 - 14.score: 18.0
    Contemporary scenes of democracy and education exemplify a real scepticism about the point of political participation, and by implication about one's place in society in relation to others. What is called for is a recovery of desire per se ? of people's desire to say what they want to say and their desire to participate in the creation of the public. In response, this article examines Stanley Cavell's ordinary language philosophy. The way he reconstructs philosophy from the perspective of ordinary (...)
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  19. Evan Simpson (1979). Reason Over Passion: The Social Basis of Evaluation and Appraisal. Wilfrid Laurier University Press.score: 18.0
    Outline of the Argument REASON IS NOT passion's slave. In his famous statement to the contrary Hume supposed that reason labours only to satisfy our wants, ...
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  20. Maxine Greene (1990). The Passion of the Possible: Choice, Multiplicity, and Commitment. Journal of Moral Education 19 (2):67-76.score: 18.0
    Abstract Ethical action takes place when spaces are opened for concrete choices made by situated human beings. Enmeshed in relationships and projects, such human beings must attend to the impinging social and political contexts and attempt to overcome the carelessness, systematization, and neglect that stand in the way of morality. Unable to depend on abstract formulations or ahistorical norms, they must continue clarifying their experience and creating their values by means of continuing dialogue. Carried on in the clearest language possible, (...)
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  21. Noam Chomsky, The Passion for Free Markets.score: 18.0
    So runs postwar history, we learn from the opening paragraph of a front-page story by New York Times political analyst David Sanger. But times are changing. Today, the headline reads: "U.S. Is Exporting Its Free- Market Values Through Global Commercial Agreements." Going beyond the traditional reliance on the UN, the Clinton administration is turning to the new World Trade Organization (WTO) to carry out the task of "exporting American values." Down the road, Sanger continues (quoting the U.S. trade representative), it (...)
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  22. Adela Pinch (1996). Strange Fits of Passion: Epistemologies of Emotion, Hume to Austen. Stanford University Press.score: 18.0
    This book contends that when late eighteenth- and early nineteenth-century writers sought to explain the origins of emotions, they often discovered that their feelings may not really have been their own. It explores the paradoxes of representing feelings in philosophy, aesthetic theory, gender ideology, literature, and popular sentimentality, and it argues that this period's obsession with sentimental, wayward emotion was inseparable from the dilemmas resulting from attempts to locate the origins of feelings in experience. The book shows how these epistemological (...)
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  23. Joel A. Schickel (2011). Descartes on the Identity of Passion and Action. British Journal for the History of Philosophy 19 (6):1067 - 1084.score: 18.0
    According to the standard Aristotelian doctrine of the identity of passion and action (Ipa), a passion and the action with which it is identified are distinguished through a distinction of reason, and both passion and action are located in the patient. Descartes has recently been interpreted by some scholars to be rejecting Ipa in favor of a view that throws into contention a dualistic interpretation of his philosophy of mind. This article contends that Descartes did hold Ipa, (...)
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  24. Nina Zaragoza (2002). Rethinking Language Arts: Passion and Practice. Routledgefalmer.score: 18.0
    In Rethinking Language Arts: Passion and Practice, Second Edition , author Nina Zaragoza uses the form of letters to her students to engage pre-service teachers in reevaluating teaching practices. Zaragoza discusses and explains the need for teachers to be decision-makers, reflective thinkers, political beings, and agents of social change in order to create a positive and inclusive classroom setting. This book is both a critical text that deconstructs the way language arts are traditionally taught in our schools as well (...)
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  25. Rhonda Hammer & Douglas Kellner, Critical Reflections on Mel Gibson's The Passion of the Christ.score: 18.0
    The February 2004 release of Mel Gibson’s The Passion of the Christ is a major cultural event. Receiving a tremendous amount of advance publicity due to claims of its anti-Semitism and adulatory responses by conservative Christians who were the first to see it, the film achieved more buzz before its release than any recent film in our memory.1 Gibson himself helped orchestrate the publicity with selective showings of The Passion and strategic appearances on TV shows where he came (...)
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  26. Jerome Neu (2005). Not Passion's Slave: Emotions and Choice. Philosophy and Phenomenological Research 71 (3):741-744.score: 18.0
    Critical Notice of Robert C. Solomon's _Not Passion's Slave_ (2003, OUP).
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  27. Marilyn Friedman (1988). Review: Individuality Without Individualism: Review of Janice Raymond's A Passion for Friends. [REVIEW] Hypatia 3 (2):131 - 137.score: 18.0
    This review of <span class='Hi'>Janice</span> Raymond's A Passion for Friends focuses on her strong sense of the individual and of individuality. However, and this is the central contention of my paper, her perspective is quite distinct from liberal individualism. It is also a complex variation on the feminist concern with selves in relationships.
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  28. Alan McQuillan (1998). Passion and Instrumentality. Environmental Ethics 20 (3):317-324.score: 18.0
    Although J. Baird Callicott and Bryan G. Norton define the word intrinsic quite differently, both are against any “essentialist” position which posits “an objectivist theory of value in nature.” Viewed in this context, their differences emerge in terms of instrumentality and anthropocentrism. While a nonanthropocentrist position is tenable, it cannot be divorced from the centrality of human passion and desire. From the Humean perspective, assumed by both authors, however, desire does not reduce to instrumental value alone. As a result, (...)
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  29. Claire Valier (2004). The Sense of Atrocity and the Passion for Justice. Critical Review of International Social and Political Philosophy 7 (2):145-159.score: 18.0
    A penal ethics for today examines the connections between affect and morality. It scrutinises closely the felt moralities within the apprehension of crime. These felt moralities underpin interventions that are seemingly mobilised by a passion for justice. A penal ethics questions whether these sensibilities really do move moral actors as just feelings. This proposition is readily defended by reference to the emotive moralism in some notable areas. These include legitimation of the death penalty as ?closure? for victims, and the (...)
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  30. Richard Gelwick (2001). Heuristic Passion And Universal Intent. Tradition and Discovery 28 (1):16-22.score: 18.0
    Despite Hunsberger’s apology for Newbigen’s use of Polanyi, Newbigen in The Gospel in a Pluralist Society reverses Polanyi’s essential elements of heuristic passion and universal intent. The outcome is a misunderstanding of the common ground and differences between science and theology and a stifling and narrowing theology of cultural plurality. In contrast, Charles McCoy’s federal theology and understanding of Polanyi shows an approach of openness yet grounding in the biblical God present in the believed-in realities of global life.
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  31. Matthias Roick (2011). 'Learn Virtue and Toil'. Giovanni Pontano on Passion, Virtue and Arduousness. History of Political Thought 32 (5):732-750.score: 18.0
    In discussions of early-modern notions of passion and virtue, the humanist movement has played only a minor role. However, it has its own characteristics and approaches to the problem of passion and virtue. The moral philosophy of the Neapolitan humanist Giovanni Pontano is a case in point. Pontano pronounces himself against the Stoic doctrine of the eradication of the passions. Although his moral psychology follows traditional conceptions of the passions as subjected to the rule of reason, it rather (...)
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  32. Christopher Tilmouth (2007). Passion's Triumph Over Reason: A History of the Moral Imagination From Spenser to Rochester. OUP Oxford.score: 18.0
    Passion's Triumph over Reason presents a comprehensive survey of ideas of emotion, appetite, and self-control in English literature and moral thought of the sixteenth and seventeenth centuries. In a narrative which draws on tragedy, epic poetry, and moral philosophy, Christopher Tilmouth explores how Renaissance writers transformed their understanding of the passions, re-evaluating emotion so as to make it an important constituent of ethical life rather than the enemy within which allegory had traditionally cast it as being. This interdisciplinary study (...)
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  33. Roland Breeur (2005). Passion à volonté. Bulletin d'Analyse Phénoménologique 1 (1).score: 18.0
    Dans cet article, l'auteur propose une étude consacrée à la passion, tout spécialement à partir d'une interrogation sur le rapport entre passion et imagination. Partant du Traité des passions de Descartes, l'auteur commence par examiner en quels termes Descartes décrit la passion comme étant ce qui "fait vouloir". Il montre ensuite que, d'après la conception cartésienne, la passion doit être assez similaire à l'imagination pour autant que l'une et l'autre induisent une modification profonde de notre rapport (...)
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  34. Kenneth Cauthen (1987). The Passion for Equality. Rowman & Littlefield Publishers.score: 18.0
    The Passion for Equality is an important book grounded in the traditions of John Rawls and Robert Nozick. It is recommended for philosophers, ethicists, economists, political scientists, and social theorists of all political persuasions.
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  35. Joungbin Lim (2010). Dualism, Physicalism, and the Passion of the Christ. Proceedings of the Xxii World Congress of Philosophy 45:185-197.score: 18.0
    My project in this paper is to provide a plausible idea of Christ’s suffering and death in terms of two theories of the human person. One is dualism. Dualism is the view that a human person is composed of two substances, that is, a soul and a body, and he (strictly speaking) is identical with the soul. On the other hand, physicalism is the view that a human person is numerically identical with his body. I will argue that dualism is (...)
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  36. Ros Murray (2013). 'The Epidermis of Reality': Artaud, the Material Body and Dreyer's The Passion of Joan of Arc. Film-Philosophy 17 (1):445-461.score: 18.0
    This article examines Artaud's 1920s cinema texts, arguing that like other theorists writing at the time, Artaud envisaged the medium of cinema as capable of forging new types of corporeal experience, both through the types of bodies that were portrayed onscreen, and their relationship to the body of the audience, conceived as collective force rather than an individual spectator. It pays particular attention to Artaud's theories of corporeal materiality, and argues that these are relevant to more recent approaches to embodiment (...)
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  37. Javier Carreño (2007). The Imperfect Metaphor of Passion in Kierkegaard's Philosophical Fragments. Tijdschrift Voor Filosofie 69 (3):475 - 507.score: 18.0
    This paper revisits the charges of fideism and irrationalism oftentimes leveled against Kierkegaard's consideration of the relation of ratio to fides. To this avail the author engages one of the key texts in this polemic, namely the first three chapters of Philosophical Fragments. His reading centers on the rather subtle suggestion that eroticlove, as a surrendering of oneself to another, plays the role of a metaphor or image for the downfall of the understanding characteristic of religious conversion. By considering the (...)
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  38. Nico H. Frijda (2010). Not Passion's Slave. Emotion Review 2 (1):68-75.score: 18.0
    Bob Solomon claimed that we are not passion’s slaves. I examine whether or not we are, considering universal determinism. I argue that we indeed are free, or at least that we can be, and try to understand this. Free will resides in the presence of alternative action options, in our ability to freely search for, detect, or create them, in our ability to use them, and in our ability to, in some measure, free ourselves from the automatic impact of (...)
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  39. Elisabet Sahtouris PhD (2013). A Passion for Pushing the Limits. World Futures 69 (4-6):359 - 381.score: 18.0
    (2013). A Passion for Pushing the Limits. World Futures: Vol. 69, The Complexity of Life and Lives of Complexity, pp. 359-381.
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  40. Kevin J. Vanhoozer (2010). Remythologizing Theology: Divine Action, Passion, and Authorship. Cambridge University Press.score: 18.0
    Machine generated contents note: Preface; Introduction: what is remythologizing?; Part I. 'God' in Scripture and Theology: 1. Biblical representation (Vorstellung): divine communicative action and passion; 2. Theological conceptualization (Begriff): varieties of theism and panentheism; 3. The new kenotic-perichoretic relational ontotheology: some 'classical' concerns; Part II. Communicative Theism and the Triune God: 4. God's being is in communicating; 5. God in three persons: the one who lights and lives in love; Part III. God and World: Authorial Action and Interaction: 6. (...)
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  41. Richard Francis Crane (2010). Passion of Israel: Jacques Maritain, Catholic Conscience, and the Holocaust. University of Scranton Press.score: 18.0
    Introduction -- A metaphysical necessity -- Maritain's Jewish question, 1921-1937 -- The evil fire that consumes peoples -- Apocalyptic antisemitism, 1938-1941 -- The passion of Israel -- Final solution and mass crucifixion, 1942-1944 -- Spiritually, the exile is not over -- Reflecting on the Holocaust, 1945-1970 -- Conclusion.
     
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  42. Robin Ferrell (1996). Passion in Theory: Conceptions of Freud and Lacan. Routledge.score: 18.0
    Philosophy had either ignored or attacked psychoanalysis: such responses are neither warranted nor helpful. One hundred years after its inception, isn't it time to find out what psychoanalysis has to offer us? In Passion in Theory Robyn Ferrell does just that, and returns with some surprising answers. Concentrating on the work of Freud and Lacan, Robyn Ferrell asks why their work had been so influential in European philosophy yet so marginal in the Anglo-American circles. Passion in Theory explores (...)
     
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  43. Charles Taliaferro (2004). The Focus of The Passion Puts the Person of Jesus Out of Focus. In Mel Gibson’s ’Passion’ and Philosophy: The Cross, the Questions, the Controversy. Open Court.score: 18.0
    We argue that glory, while seductive, should not be sought for its own sake. We employ some Greek ethics, personalism, and the superhero figures "The Fantastic Four".
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  44. Sascha Talmor (2004). The Life and Passion of Artemisia1. The European Legacy 9 (2):213-230.score: 18.0
    When reading Susan Vreeland's novel The Passion of Artemisia, we find ourselves in seventeenth century Renaissance Italy and the social life of Artemisia d'Orazio Gentileschi, a woman painter who was raped, tortured by the Inquisition and due to her fine and original paintings, was the first woman painter to become a member of the famous Accademia del Disegno. In sum, she struggled for her personal and artistic liberation long before anyone in Europe had heard about feminism. Moreover, Artemisia is (...)
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  45. Frederick Grinnell (2009). Everyday Practice of Science: Where Intuition and Passion Meet Objectivity and Logic. Oxford University Press.score: 16.0
    This book describes how scientists bring their own interests and passions to their work, illustrates the dynamics between researchers and the research community ...
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  46. Anthony Beavers (2000). Passion and Sexual Desire in Descartes. Philosophy and Theology 12 (2):223-243.score: 16.0
    Following a general outline of Descartes’ theory of passions as he presents it in the Passions of the Soul, I offer a critical analysis of his paradigms for love and sexual attraction. This provides the basis (in the third section) for schematizing a general theory of sexuality in Descartes. In closing, I examine the problem of descriptive and prescriptive accounts of love/sex, and some of the issues which relate to the integration of Descartes’ account into his general theory of human (...)
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  47. Douglas Hedley (2011). “The Monstrous Centaur”? Joseph de Maistre on Reason, Passion and Violence. Faith and Philosophy 28 (1):71-81.score: 16.0
    This essay remarks upon a seeming paradox in the philosophical anthropology of Joseph de Maistre (1753–1821). He presents a traditional Platonic asymmetry of reason and the passions. This is put to the service of an Origenistic-universalistic theology that revolves around questions of guilt, punishment and redemption and a theory of sacrifice. Maistre is far from being the irrationalist that many political theorists observe, even if he presents an antagonistic relationship between reason and passions, the rational self and its desires. The (...)
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  48. Ian Munday (2010). Improvisation in the Disorders of Desire: Performativity, Passion and Moral Education. Ethics and Education 5 (3):281 - 297.score: 16.0
    In this article, I attempt to bring some colour to a discussion of fraught topics in education. Though the scenes and stories (from education and elsewhere) that feature here deal with racism, the discussion aims to say something to such topics more generally. The philosophers whose work I draw on here are Stanley Cavell and Judith Butler. Both Butler and Cavell develop (or depart from) J.L. Austin's theory of the performative utterance. Butler, following Derrida, argues that in concentrating on the (...)
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  49. Amanda Fulford (2012). Conversations: Risk, Passion and Frank Speaking in Education. Ethics and Education 7 (1):75 - 90.score: 16.0
    This article considers conversations in and about education. To focus the discussion, it uses the scenario of a conversation between a trainee teacher and her mentor reflecting together on a lesson that the trainee has just taught. I begin by outlining the notion of reflective practice as popularised by Donald Schön, and show how, in the scenario, the reflective practice conversation leads to talk characterised by recourse to particular dominant discourses within education, and how this in turn can lead to (...)
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