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

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  1.  14
    Michalinos Zembylas (2007). A Politics of Passion in Education: The Foucauldian Legacy. Educational Philosophy and Theory 39 (2):135–149.
    Prompted by what is seen as a missing analysis in the discussions about passion and affect in education, this essay attempts to clarify and provide a context for understanding the contribution of Foucault in the discourse of passion. In particular, the author traces the politics of passion in Foucault's work. A ‘politics of passion’ is the analysis that challenges the cultural and historical emotional rules with respect to what passion is, how it is expressed, who (...)
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  2.  1
    Michael Fagenblat (forthcoming). The Passion of Israel’: The True Israel According to Levinas, or Judaism ‘as a Category of Being. Sophia:1-24.
    Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best (...)
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  3.  11
    Bob Plant (2013). Wittgenstein, Religious “Passion,” and Fundamentalism. Journal of Religious Ethics 41 (2):280-309.
    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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  4.  26
    Ronald J. Burke & Lisa Fiksenbaum (2009). Work Motivations, Work Outcomes, and Health: Passion Versus Addiction. [REVIEW] Journal of Business Ethics 84 (2):257 - 263.
    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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  5.  8
    Graham M. Schweig (2002). Humility and Passion: A Caitanyite Vaishnava Ethics of Devotion. Journal of Religious Ethics 30 (3):421 - 444.
    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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  6.  41
    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.
    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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  7.  2
    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.
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  8.  10
    Mike Radford (2007). Passion and Intelligibility in Spiritual Education. British Journal of Educational Studies 55 (1):21 - 36.
    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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  9.  90
    Robert C. Solomon (2003). Not Passion's Slave: Emotions and Choice. Oxford University Press.
    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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  10.  90
    Susan James (1997). Passion and Action: The Emotions in Seventeenth-Century Philosophy. Oxford University Press.
    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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  11.  26
    Richard Gelwick (2001). Heuristic Passion and Universal Intent: A Response to George R. Hunsberger. Tradition and Discovery 28 (1):1.
    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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  12.  1
    Kevin J. Vanhoozer (2010). Remythologizing Theology: Divine Action, Passion, and Authorship. Cambridge University Press.
    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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  13.  12
    Naoko Saito (2011). Quiet Desperation, Secret Melancholy: Polemos and Passion in Citizenship Education. Ethics and Education 6 (1):3 - 14.
    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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  14.  32
    Richard Gelwick (2001). Heuristic Passion And Universal Intent. Tradition and Discovery 28 (1):16-22.
    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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  15. Robin Ferrell (1996). Passion in Theory: Conceptions of Freud and Lacan. Routledge.
    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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  16. Rhonda Hammer & Douglas Kellner, Critical Reflections on Mel Gibson's The Passion of the Christ.
    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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  17.  1
    Nico H. Frijda (2010). Not Passion's Slave. Emotion Review 2 (1):68-75.
    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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  18.  45
    Cheryl Ann Hall (2007). Recognizing the Passion in Deliberation: Toward a More Democratic Theory of Deliberative Democracy. Hypatia 22 (4):81-95.
    : 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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  19.  12
    Norman Lillegard (2002). Passion and Reason: Aristotelian Strategies in Kierkegaard's Ethics. Journal of Religious Ethics 30 (2):251 - 273.
    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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  20.  47
    Michael Walzer (2002). Passion and Politics. Philosophy and Social Criticism 28 (6):617-633.
    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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  21.  31
    Alexander Styhre (2004). Thinking Driven by Doubt and Passion. Philosophy of Management 4 (2):9-18.
    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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  22.  34
    Cheryl Hall (2002). 'Passions and Constraint': The Marginalization of Passion in Liberal Political Theory. Philosophy and Social Criticism 28 (6):727-748.
    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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  23.  11
    Ryan West (2013). Faith as a Passion and Virtue. Res Philosophica 90 (4):565-587.
    The Christian tradition affirms that faith is a virtue. Faith is a multifaceted reality, though, encompassing such diverse aspects as belief, trust, obedience, and more. Given this complexity, it is no surprise that various thinkers emphasize different aspects of faith in accounting for faith’s status as a virtue. In this paper I join Søren Kierkegaard in arguing that faith is a passion, and that faith is a virtue because it disposes the person of faith to proper emotional responses. The (...)
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  24.  2
    Keith Robinson (2003). The Passion and the Pleasure Foucault's Art of Not Being Oneself. Theory, Culture and Society 20 (2):119-144.
    This article interprets Foucault's life-long involvement with transgressive experiences as an art of not being oneself, an effort to escape identity and become other. By bringing together Foucault's own theoretical practices with those drawn from Deleuze and Blanchot, and linking these with biographical material , I show how Foucault's `encounters' with passion and pleasure in film, philosophy, S/M, drugs, the Greeks and suicide amount to an `art of living', an intensification of the power to affect oneself and others in (...)
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  25.  9
    Joungbin Lim (2010). Dualism, Physicalism, and the Passion of the Christ. Proceedings of the Xxii World Congress of Philosophy 45:185-197.
    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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  26.  4
    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.
    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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  27.  4
    Cinzia Bianchi (2011). Semiotic Approaches to Advertising Texts and Strategies: Narrative, Passion, Marketing. Semiotica 2011 (183):243-271.
    This paper provides an overview of semiotic studies about advertising, beginning with the early work done in the 1960s. Advertising communication plays a particular role in semiotic studies in the second half of the twentieth century. Pioneering studies of advertising messages, in particular those of Roland Barthes and Umberto Eco, date to the 1960s and were carried out for the most part using the tools of classical rhetoric. Following a period in which semiotics displayed a relative lack of interest in (...)
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  28.  18
    Ilya Prigogine (1994). Science, Reason and Passion. World Futures 40 (1):35-43.
    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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  29.  17
    Jean Porter (2000). Responsibility, Passion, and Sin: A Reassessment of Abelard's Ethics. Journal of Religious Ethics 28 (3):367 - 394.
    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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  30.  10
    Jerome Neu (2005). Not Passion's Slave: Emotions and Choice. Philosophy and Phenomenological Research 71 (3):741-744.
    Critical Notice of Robert C. Solomon's _Not Passion's Slave_ (2003, OUP).
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  31.  12
    Maxine Greene (1990). The Passion of the Possible: Choice, Multiplicity, and Commitment. Journal of Moral Education 19 (2):67-76.
    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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  32.  3
    Susan James (2003). XIII. Passion and Politics. Royal Institute of Philosophy Supplement 52:221-234.
    The sudden resurgence of interest in the emotions that has recently overtaken analytical philosophy has raised a range of questions about the place of the passions in established explanatory schemes. How, for example, do the emotions fit into theories of action organized around beliefs and desires? How can they be included in analyses of the mind developed to account for other mental states and capacities? Questions of this general form also arise within political philosophy, and the wish to acknowledge their (...)
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  33.  13
    J. E. Tiles (1977). The Combat of Passion and Reason. Philosophy 52 (201):321 - 330.
    But if reason has no original influence, it is impossible it can withstand any principle which has such an efficacy, or ever keep the mind in suspense a moment. Thus, it appears, that the principle which opposes our passions cannot be the same with reason, and is only called so in an improper sense. We speak not strictly and philosophically, when we talk of the combat of passion and of reason.
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  34.  17
    Basileios Kroustallis (2005). Descartes on Passion Reformation. Archiv für Geschichte der Philosophie 87 (3):312-323.
    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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  35.  8
    Alan McQuillan (1998). Passion and Instrumentality. Environmental Ethics 20 (3):317-324.
    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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  36.  9
    Noam Chomsky, The Passion for Free Markets.
    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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  37.  7
    Alan McQuillan (1998). Passion and Instrumentality. Environmental Ethics 20 (3):317-324.
    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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  38.  7
    Joel A. Schickel (2011). Descartes on the Identity of Passion and Action. British Journal for the History of Philosophy 19 (6):1067 - 1084.
    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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  39.  2
    Elisabet Sahtouris PhD (2013). A Passion for Pushing the Limits. World Futures 69 (4-6):359 - 381.
    (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.  3
    Matthias Roick (2011). 'Learn Virtue and Toil'. Giovanni Pontano on Passion, Virtue and Arduousness. History of Political Thought 32 (5):732-750.
    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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  41.  2
    Roland Breeur (2005). Passion à volonté. Bulletin d'Analyse Phénoménologique 1 (1).
    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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  42.  5
    Marilyn Friedman (1988). Review: Individuality Without Individualism: Review of Janice Raymond's A Passion for Friends. [REVIEW] Hypatia 3 (2):131 - 137.
    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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  43.  2
    Javier Carreño (2007). The Imperfect Metaphor of Passion in Kierkegaard's Philosophical Fragments. Tijdschrift Voor Filosofie 69 (3):475 - 507.
    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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  44.  1
    Eric J. Silverman (2011). Robert Solomon's Rejection of Aristotelian Virtue: Is the Passion of Erotic Love a Virtue That is Independent of Rationality? Essays in Philosophy 12 (1):3.
    A recurring theme within Robert Solomon’s writings concerns the central importance of the passions. His high regard for the passions even motivates him to challenge the traditional understanding of virtue. Solomon rejects the Aristotelian view that virtues are dispositions of character developed according to rational principles rather than passions. He offers the counter-example of erotic love as a passion that is not based upon rationality, which he argues ought to be viewed as a virtue. This paper argues that while (...)
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  45.  3
    İlham Dilman (1984). Reason, Passion and the Will. Philosophy 59 (228):185 - 204.
    Fulke Greville speaks of the will as inevitably divided between reason and passion. Shakespeare takes such a division seriously but, through Hamlet, he recognizes the possibility of reason and passion being united in a man's will and purpose.
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  46.  3
    Claire Valier (2004). The Sense of Atrocity and the Passion for Justice. Critical Review of International Social and Political Philosophy 7 (2):145-159.
    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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  47.  2
    Kenneth Cauthen (1987). The Passion for Equality. Rowman & Littlefield Publishers.
    From the Revolutionary War through the Civil War to the debates of today, the passion for equality has been one of the keystones of American society. This study offers an historical survey of the idea of equality in America, a philosophical analysis of the concept, and a proposal for a more balanced integration of equality in the structure of American society. The Passion for Equality is an important book grounded in the traditions of John Rawls and Robert Nozick. (...)
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  48. F. Cooren & N. Bencherki (2010). How Things Do Things with Words: Ventriloquism, Passion and Technology. Encyclopaideia 14 (28):35-62.
    È possibile rendere compiutamente conto di ciò che gli artefatti e le tecnologie fanno, senza per questo sminuire il ruolo dell’agentività umana, ossia la capacità dell’essere umano di essere all’origine dell’azione e del senso?Per quanto determinismo tecnologico e sociocostruzionismo siano ormai approcci sufficientemente integrati, sembra quasi impossibile poter riconoscere l’uno senza pagare nulla di più che un piccolo contributo all’altro.Gli autori sottolineano quanto questa cesura che apparentemente riguarda un fenomeno circoscritto e settoriale come il ruolo degli artefatti nella costruzione del (...)
     
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  49. Richard Francis Crane (2010). Passion of Israel: Jacques Maritain, Catholic Conscience, and the Holocaust. University of Scranton Press.
    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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  50. Xinyan Jiang (1994). Courage, Passion and Virtue. Dissertation, University of Cincinnati
    An important question about the nature of virtue is whether an agent's being virtuous requires the harmony in the agent between right action and right passion. This dissertation tries to answer this question by examining a particular virtue--courage. ;The dissertation discusses different positions in both the West and the East on the relation of action and passion in the virtue of courage. These positions form a spectrum as follows: Mencius's view : courage does not involve battling with adverse (...)
     
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