Search results for 'Paul A. Fadil' (try it on Scholar)

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  1.  84
    Chris Robertson & Paul A. Fadil (1999). Ethical Decision Making in Multinational Organizations: A Culture-Based Model. [REVIEW] Journal of Business Ethics 19 (4):385 - 392.
    The purpose of this paper is to analyze the relationship between national culture and ethical decision making. Established theories of ethics and moral development are reviewed and a culture-based model of ethical decision making in organizations is derived. Although the body of knowledge in both cross-cultural management and ethics is well documented, researchers have failed to integrate the influence of cultural values into the ethical decision-making paradigm. A conceptual understanding of how managers from different nations make decisions about highly ethical (...)
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  2.  8
    I. I. Paul (1992). Text of an Address Given by Pope John Paul II to the Participants of a Symposium Marking the Centenary of the Death of John Henry Newman. The Chesterton Review 18 (4):608-612.
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  3.  4
    I. I. Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  4.  15
    Pope John Paul (2002). A Message From His Holiness, Pope John Paul II, on the Occasion of an International Conference on the Theme: “Conflict of Interest and its Significance in Science and Medicine” Held in Warsaw, Poland on 5–6 April, 2002. [REVIEW] Science and Engineering Ethics 8 (3):263-266.
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  5.  4
    O. P. A. (1913). A New Horace Q. Horati Flacci Opera. Oeuvres, d'Horace Texte latin, avec un Commentaire critique et explicatif des Introductions et des Tables, par F. Plessis et P. Lejay. Q. Horati Flacci Satirae. Satires, publiées par Paul Lejay. Pp. 623. Paris : Hachette et Cie., 1911. 15 frs. [REVIEW] The Classical Review 27 (06):202-205.
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  6. Algot Henrik L. Ruhe & Nancy Margaret Paul (1914). Henri Bergson, an Account of His Life and Philosophy, by A. Ruhe and N.M. Paul.
     
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  7.  6
    Thomas F. McKenna (1997). Vincent de Paul: A Saint Who Got His Worlds Together. [REVIEW] Journal of Business Ethics 16 (3):299-307.
    From the point of view of a saint's life, the article addresses the question of integrating holiness and business dealings. By analyzing the heavy involvement of Vincent de Paul, a seventeenth century French saint, in the world of finance and politics as he ministered to the poor of his day, the study attempts to show that it is both possible and beneficial to join together the world of business with that of a religiously inspired ethic. The spiritually grounded manner (...)
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  8.  51
    Marek Piechowiak (2014). Sprawiedliwość a prawo w nauczaniu Jana Pawła II [Justice and Law in the Teaching of John Paul II]. Przegląd Tomistyczny 20:209-237.
    The contribution focuses on philosophical issues of justice of positive law in the light of the social teaching of John Paul II. The analyses start with consideration of anthropological foundations of justice as virtue, develop with the reflexion upon justice of actions realizing justice and finally arrive at examination of the criteria of justice of law. -/- It is argued that relations between a human being and goods (ends of actions) form ontological basis of natural law and justice (...)
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  9.  8
    Henk Oosterling (2009). From Russia with Love: Avoiding the Subject: Why is Žižek's St Paul a Leninist? Bijdragen 70 (2):236-253.
    Žižek’s intellectual endeavor aims at relocating political subjectivity as the foundation of communal life. As a Leninist he anchors the possibility of a revolution in Heidegger’s ‘decisionism’ and in the practice of St Paul,whose conversion is the bottom line of a revolutionary attitude. Current consumerism avoids this subject and in that sense a-voids or empties subjectivity. The revolutionary subject is the very act of affirmatively a-voiding one's current ethical system in order to radically change the coordinates of the system.
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  10.  11
    Douglas Allchin (2002). To Err and Win a Nobel Prize: Paul Boyer, ATP Synthase and the Emergence of Bioenergetics. [REVIEW] Journal of the History of Biology 35 (1):149 - 172.
    Paul Boyer shared a Nobel Prize in 1997 for his work on the mechanism of ATP synthase. His earlier work, though (which contributed indirectly to his triumph), included major errors, both experimental and theoretical. Two benchmark cases offer insight into how scientists err and how they deal with error. Boyer's work also parallels and illustrates the emergence of bioenergetics in the second half of the twentieth century, rivaling achievements in evolution and molecular biology.
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  11.  30
    Luis Felipe Rodríguez Manrique (2012). “Textualidad” Y hermenéutica de la acción: Aportes a la polémica epistemológica en ciencias sociales desde Paul Ricoeur. Cuadernos de Filosofía Latinoamericana 32 (105).
    El documento expone los antecedentes sugeridos por Paul Ricoeur sobre lo que podría denominarse “la polémica epistemológica en ciencias sociales”, referidos a la formulación de un método legítimo para la investigación en dichas ciencias que responda a las particularidades propias de su objeto de estudio. En este sentido, se rastrea la cuestión en la tradición hermenéutica romántica, concretamente en el pensamiento de Wilhelm Dilthey, pasando por la teoría estructural de estudio del texto escrito y la formulación de una (...)
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  12. Sabrina Ruggeri (2013). A ontologia do agir de Paul Ricoeur: alteridade e pluralidade. Revista Inquietude 4 (2):72-87.
    Este trabalho pretende acompanhar o trajeto ricoeuriano em O si- mesmo como um outro em busca de uma interpretação ontológica dos resultados alcançados com a hermenêutica do si-mesmo. A ontologia de Paul Ricoeur possui como centro o agir humano, ainda que pretenda preservar a polissemia do ser, isto é, manter-se plural em meio aos muitos modos de dizer o si. Acompanhamos, deste modo, a proposta ontológica de Paul Ricoeur dotada de um caráter fragmentário que passa por (...)
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  13.  19
    Harris B. Bechtol (2011). Paul and Kierkegaard: A Christocentric Epistemology. Heythrop Journal 54 (2):927-943.
    Søren Kierkegaard used his literary, philosophical, and theological voice to reintroduce Christianity to Christendom. In this effort, he repeatedly uses the Apostle Paul’s first letter to the church in Corinth. Though some have noted the importance of 1 Corinthians for Kierkegaard, they have not explained this importance nor this letter’s role in Kierkegaard’s corpus. This essay seeks to fill this gap in Kierkegaard scholarship by explaining the role this letter plays in Kierkegaard’s Climacean authorship. Paul’s battle (...)
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  14.  7
    Franklin Ferreira Silva (2013). ASSOUN, Paul-Laurent. A Escola de Frankfurt. Trad: Helena Cardoso. São Paulo: Ática, 1991. Cadernos Do Pet Filosofia 4 (7):113-118.
    Resenha do livro "A Escola de Frankfurt" do autor Paul-Laurent Assoun, obra complememtar sobre a formação e estruturação teórica sobre a Escola de Frankfut, sua história e seus principais autores.
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  15. Kodzp Tita Pongo (1996). Expectation as Fulfillment: A Study in Paul Tillich's Theory of Justice. Upa.
    This book studies the philosophies of Paul Tillich. Its focus is on justice, covering two dimensions of justice. The first is the social dimension, manifested in human relationships. The second dimension is at the individual level, seen in each person's struggle to feel a secure sense of selfhood.
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  16. Paul Roth (2013). Paul A. Roth on The Fiction of Narrative: Essays on History, Literature, and Theory 1957–2007. By Hayden White. Edited with an Introduction by Robert Doran. Baltimore: Johns Hopkins University Press, 2010. Pp. 382. [REVIEW] History and Theory 52 (1):130-143.
    To claim that Hayden White has yet to be read seriously as a philosopher of history might seem false on the face of it. But do tropes and the rest provide any epistemic rationale for differing representations of historical events found in histories? As an explanation of White’s influence on philosophy of history, such a proffered emphasis only generates a puzzle with regard to taking White seriously, and not an answer to the question of why his efforts should be worthy (...)
     
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  17.  20
    S. Prakash Sethi & Paul Steidlmeier (1993). Religions's Moral Compass and a Just Economic Order: Reflections on Pope John Paul II's Encyclicalcentesimus Annus. Journal of Business Ethics 12 (12):901 - 917.
    The purpose of Pope John Paul''s encyclicalCentesimus Annus (CA) is to propound the foundations of a just economic order and to sketch its essential characteristics. As such he essentially provides an orientation or moral compass for the political economy rather than a precise road map. This article first reviews the principal components of CA and then analyzes and evaluates its central contentions on both cultural and economic grounds.
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  18. Paul Ricoeur (2005). Memory, History, Forgiveness: A Dialogue Between Paul Ricoeur and Sorin Antohi. Janus Head 8 (1).
    This dialogue between Paul Ricoeur and Sorin Antohi took place in Budapest on March 10, 2003 at Pasts, Inc., Center for Historical Studies, which is affiliated with Central European University . Ricoeur was the honorary president of Pasts, Inc., and its spiritus rector. On March 8, he had given a lecture on “History, Memory, and Forgetting” in the context of an international conference entitled “Haunting Memories? History in Europe after Authoritarianism,” and organized by Pasts Inc. and the Körber Foundation. (...)
     
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  19.  27
    Matt Stichter (2015). Paul Bloomfield, The Virtues of Happiness: A Theory of the Good Life. Reviewed by Matt Stichter. Social Theory and Practice 41 (3):567-574.
    Paul Bloomfield’s latest book, The Virtues of Happiness, is an excellent discussion of what constitutes living the Good Life. It is a self-admittedly ambitious book, as he seeks to show that people who act immorally necessarily fall short of living well. Instead of arguing that immorality is inherently irrational, he puts it in terms of it being inherently harmful in regards to one’s ability to achieve the Good Life. It’s ambitious because he tries to argue this starting from grounds (...)
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  20.  1
    Raphael Lataster (2014). The Attractiveness of Panentheism—a Reply to Benedikt Paul Göcke. Sophia 53 (3):389-395.
    In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions (...)
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  21. A. J. Mcnicholl (1952). Paul A. Schlipp , The Philosophy of Ernst Cassirer. [REVIEW] The Thomist 15:642.
     
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  22. Thomas Misa (1989). The Decline of American Steel: How Management, Labor, and Government Went Wrong by Paul A. Tiffany. [REVIEW] Isis: A Journal of the History of Science 80:174-175.
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  23. Paul Taylor (2007). Žižek! - A Conversation with Paul A. Taylor for Kritikos. International Journal of Žižek Studies 1.
     
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  24.  59
    Michael Barram (forthcoming). Book Review: Paul: A Man of Two Worlds. [REVIEW] Interpretation 55 (2):202-202.
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  25.  58
    Lloyd Cox (2007). Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism (London: Pluto, 2005); Jan Nederveen Pieterse, Globalization or Empire? (New York and London: Routledge, 2004); Patrick Hayden and Chamsy El-Ojeili (Eds), Confronting Globalization: Humanity, Justice and the Renewal of Politics (Houndmills, Basingstoke: Palgrave Macmillan, 2005). [REVIEW] Thesis Eleven 90 (1):97-111.
    Review Essay: A Review of Tom Nairn and Paul James, Global Matrix: Nationalism, Globalism and State-Terrorism ; Jan Nederveen Pieterse, Globalization or Empire? ; Patrick Hayden and Chamsy el-Ojeili , Confronting Globalization: Humanity, Justice and the Renewal of Politics.
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  26.  12
    Michael T. Stuart (2014). Cognitive Science and Thought Experiments: A Refutation of Paul Thagard's Skepticism. Perspectives on Science 22 (2):264-287.
    Paul Thagard is a well-known cognitive scientist and philosopher of mind who has recently expressed skepticism about the cognitive efficacy of thought experiments.1 In so doing he joins forces with Alexius Meinong (1907), Daniel Dennett (1984), Jonathan Dancy (1985), Gilbert Harman (1986), and Kathleen Wilkes (1988). According to Meinong, who was perhaps the first skeptic about thought experiments explicitly so-called, “an experiment that in fact does not exist at all, can neither prove nor teach anything” (1907, pp. 276–77). Dennett, (...)
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  27.  20
    Erin McKenna (2012). Feminism and Farming: A Response to Paul Thompson's the Agrarian Vision. [REVIEW] Journal of Agricultural and Environmental Ethics 25 (4):529-534.
    Feminism and Farming: A Response to Paul Thompson’s the Agrarian Vision Content Type Journal Article Pages 1-6 DOI 10.1007/s10806-011-9328-0 Authors Erin McKenna, Department of Philosophy, Pacific Lutheran University, Tacoma, WA, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  28.  73
    Meena Krishnamurthy (2015). We Can Make Rational Decisions to Have a Child: On the Grounds for Rejecting L.A. Paul’s Arguments. In Richard Vernon Sarah Hannan & Samantha Brennan (eds.), Permissible Progeny. Oxford University Press
    L.A. Paul has recently argued that, on the standard model of rationality, individuals cannot make rational decisions about whether to have a child or not. In this paper, I show that Paul’s arguments do not plausibly demonstrate that the standard model of rationality precludes rational decisions to have a child. I argue that there are phenomenal and non-phenomenal values that can be used to determine the value that having a child will have for us and, in turn, that (...)
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  29. Barbara Pfeffer Billauer (1999). On Judaism and Genes: A Response to Paul Root Wolpe. Kennedy Institute of Ethics Journal 9 (2):159-165.
    : The following comments on Paul Root Wolpe's article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" address (1) his presentation of the relationship between science and culture or religion as unimodal; (2) his misconception of the Jewish view of the physical corpus; and (3) his essential question of genetic determinism by examining the traditional Jewish view of the spiritual aspects of the human.
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  30.  6
    Jorge Medina Delgadillo (2015). Algunas críticas que desde Levinas pueden hacerse a la noción de “justicia” según Paul Ricœur y John Rawls. Areté. Revista de Filosofía 27 (1):87-99.
    The well known conference of Paul Ricœur ‘Love and Justice’, pronounced when he received Leopold Lucas award in 1989, shows a dialectical tension between those two notions, and searches deeper in the philosophical –and even theological– basis that reveals love as rectification and safeguard of justice; without love, justice would be cruel, utilitarian and, paradoxically, unfair, remembering us the old Roman adage: “summum ius, summa iniuria”. Moreover, Levinas, in his “Talmudic Lesson on Justice”, compiled after in New Talmudic Readings, (...)
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  31.  42
    Lloyd Humberstone (2011). Variation on a Trivialist Argument of Paul Kabay. Journal of Logic, Language and Information 20 (1):115-132.
    Impossible worlds are regarded with understandable suspicion by most philosophers. Here we are concerned with a modal argument which might seem to show that acknowledging their existence, or more particularly, the existence of some hypothetical (we do not say “possible”) world in which everything was the case, would have drastic effects, forcing us to conclude that everything is indeed the case—and not just in the hypothesized world in question. The argument is inspired by a metaphysical (rather than modal-logical) argument of (...)
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  32.  79
    Joseph S. Catalano (1980). A Commentary on Jean-Paul Sartre's Being and Nothingness. University of Chicago Press.
    "[A Commentary on Jean-Paul Sartre's Being and Nothingness] represents, I believe, a very important beginning of a deservingly serious effort to make the whole ...
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  33.  15
    David Detmer (1986/1988). Freedom as a Value: A Critique of the Ethical Theory of Jean-Paul Sartre. Open Court.
    The purpose of the present work is twofold. On the one hand, it attempts to provide a critical exposition of the ethical theory of Jean-Paul Sartre. On the other hand, it strives to explain, and in a limited way to defend, the central thesis of that theory, namely, that freedom is the "highest," or most important, value. ;The study begins with an extensive discussion of Sartre's theory of freedom. Sartre's arguments for the freedom of consciousness are identified and presented, (...)
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  34.  8
    Wouter Sanderse (2015). Paul Bloomfield: The Virtues of Happiness. A Theory of the Good Life. Ethical Theory and Moral Practice 18 (4):881-882.
    “Aristotle is the father of virtue ethics, and virtue ethics is hot”, Howard Curzer states in the introduction of his Aristotle and the virtues . Aristotelian virtue ethics has attracted so much attention that it has become one of the three major approaches in normative ethics since its revival in post-war Anglo-Saxon philosophy. In his new book, Paul Bloomfield is, like these virtue ethicists, not so much interested in the modern ethical question of how to treat others, but in (...)
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  35.  8
    Jacques Derrida & Peggy Kamuf (1988). Like the Sound of the Sea Deep Within a Shell: Paul de Man's War. Critical Inquiry 14 (3):590-652.
    Unable to respond to the questions, to all the questions, I will ask myself instead whether responding is possible and what that would mean in such a situation. And I will risk in turn several questions prior to the definition of a responsibility. But is it not an act to assume in theory the concept of a responsibility? Is that not already to take a responsibility? One’s own as well as the responsibility to which one believes one ought to summon (...)
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  36.  7
    H. M. Fangerau (2006). The Novel Arrowsmith, Paul de Kruif (1890-1971) and Jacques Loeb (1859-1924): A Literary Portrait of "Medical Science". Medical Humanities 32 (2):82-87.
    Shortly after bacteriologist Paul de Kruif had been dismissed from a research position at the Rockefeller Institute for Medical Research, he started contributing to a novel in collaboration with the future Nobel laureate Sinclair Lewis. The novel, Arrowsmith, would become one of the most famous satires on medicine and science. Using de Kruif’s correspondence with his idol Jacques Loeb, this paper describes the many ways in which medical science is depicted in Arrowsmith. This article compares the novel with (...)
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  37. John B. Thompson (1981). Critical Hermeneutics: A Study in the Thought of Paul Ricoeur and Jürgen Habermas. Cambridge University Press.
    This is a study in the philosophy of social science. It takes the form of a comparative critique of three contemporary approaches: ordinary language philosophy, hermeneutics and critical theory, represented here respectively by Ludwig Wittgenstein, Paul Ricoeur and Jürgen Habermas. Part I is devoted to an exposition of these authors' views and of the traditions to which they belong. Its unifying thread is their common concern with language, a concern which nonetheless reveals important differences of approach. For whereas ordinary (...)
     
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  38.  8
    Francis Michael Walsh (2009). The Moral Theology of John Paul II: A Response to Charles E. Curran. Heythrop Journal 53 (5):787-805.
    Over a long career of teaching and writing in the area of moral theology Charles E. Curran has experienced large areas of agreement with John Paul II on issues of social justice even while in other areas of personal and sexual issues the two are in serious disagreement. This phenomenon of agreement/disagreement has suggested to Curran that the pope is guilty of using a double methodology in his moral theological writing. Curran's book, The Moral Theology of (...)
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  39.  26
    Luis Estrada-González & Claudia Olmedo-García (2013). On the Plenitude of Truth. A Defense of Trivialism, by Paul Kabay. Disputatio 5 (35):93-98.
    Estrada-Gonzalez-Olmedo-Garcia_On-the-plenitude-of-truth.-A-defense-of-trivialism-by-Paul-Kabay2.
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  40.  49
    Georg Schuppener (1997). Kepler's Relation to the Jesuits—A Study of His Correspondence with Paul Guldin. NTM International Journal of History and Ethics of Natural Sciences, Technology and Medicine 5 (1):236-244.
    First, this article provides a survey of the kind of relationship that existed between Kepler and the Jesuits. Afterwards, it is pondered upon the likelihood of their having been in direct contact with each other while Kepler lived in Prague. The second part of the article is devoted to an investigation into the correspondence between Kepler and Paul Guldin as an example. Thus, the paper describes the key issues of those letters and concludes from this Guldin's attitude to Kepler (...)
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  41.  21
    Ian Craib (1976). Existentialism and Sociology: A Study of Jean-Paul Sartre. Cambridge University Press.
    A study of the work of Jean-Paul Sartre and of its relevance for contemporary sociology.
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  42.  35
    Wilfried Sieg & Mark Ravaglia, David Hilbert and Paul Bernays, Grundlagen der Mathematik I and II: A Landmark.
    Wilfred Sieg and Mark Ravaglia. David Hilbert and Paul Bernays, Grundlagen der Mathematik I and II: A Landmark.
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  43.  2
    Elias Gomes da Silva (2015). A dialética do desespero em Kierkegaard e sua influência sobre conceito de alienação em Paul Tillich. Horizonte 13 (38):1167-1168.
    A respectiva pesquisa procurou estabelecer a relação de influência da filosofia de Søren Kierkegaard sobre a construção teológica de Paul Tillich. Para tanto, utilizamos como pano de fundo ou estrutura argumentativa o conceito de Desespero humano de Kierkegaard, comparando-o ao conceito de Alienação do ser de Tillich. Objetivamos com isso, demonstrar o entrelaçamento dialogal composto no desenvolvimento da chamada doutrina do pecado original em ambos os autores. Isto é, como o desdobramento da antropologia kierkegaardiana problematizou os fundamentos da teologia (...)
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  44.  24
    James Phillips (2011). Placing Ugliness in Kant's Third Critique : A Reply to Paul Guyer. Kant-Studien 102 (3):385-395.
    Kant's treatment of pure aesthetic judgement can ignore ugliness, since an analytic of the ugly, according to a recent essay by Paul Guyer, uncovers the aesthetic impurity of the criteria against which we judge ugliness. Free beauty, as Kant expounds it, does not admit a contrary, and hence a Kantian account of ugliness, such as Guyer's, must look elsewhere in order to scrabble together terms for its definition. Yet if we recognise the ugly by its unsuitability as an object (...)
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  45.  6
    Grace M. Jantzen (2001). What Price Neutrality? A Reply to Paul Helm. Religious Studies 37 (1):87-92.
    Paul Helm's discussion of my book is a clear illustration of some of my central claims about Anglo-American philosophy of religion: he instantiates its undue preoccupation with beliefs, and its erasure of gender. In my reply I show how Helm conflates my objection to such preoccupation with the absurd claim that beliefs are unnecessary, and how he conflates philosophy of religion – even rationality itself – with its Anglo-American variants. He refuses to engage with the masculinism implicit both in (...)
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  46.  11
    Stephanie Riley (2013). "First" and "Third" World Feminism(S): Does Paul Ricoeur's Philosophy Offer a Way to Bridge the Gap? Études Ricoeuriennes / Ricoeur Studies 4 (1):57-70.
    This essay considers how Paul Ricoeur’s philosophy, including his philosophical hermeneutics and narrative theory, could be employed to facilitate dialogue and understanding between feminists from different contexts. Authors such as bel hooks and Hélène Cixous frame feminist tenets of liberation from sexual oppression and validation of the body as a source of knowledge. Weaving together Ricoeur’s writing and theories with the work of two feminist scholars, Trinh T. Minh-ha and Grace M. Cho, illuminates the potential Ricoeur’s work has to (...)
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  47.  21
    Jonathan Hughes (2001). Analytical Marxism and Ecology: A Reply to Paul Burkett. Historical Materialism 9 (1):153-167.
    Presents a response to the Paul Burkett's review of the book ``Ecology and Historical Materialism.'' Overview of the book; Details of the criticisms presented by Burkett; Information on sociologist Karl Marx's theory of history.
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  48.  8
    Larissa Nobrega (2012). A tríplice constituição da perspectiva ética de Paul Ricoeur. Synesis 4 (2).
    Paul Ricoeur, em “O si-mesmo como outro” define sua perspectiva ética como “o desejo de viver bem com e para os outros em instituições justas”. Tal concepção possui uma tríplice estrutura, a saber: a ipseidade, a alteridade e a igualdade. Sendo apresentadas como a “estima de si”, a “solicitude” e a “justiça”, momentos determinantes para que se possa responder à pergunta sobre a identidade ética, norteadora de sua filosofia moral – “ quem é o sujeito capaz de imputação moral?”. (...)
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  49.  17
    John Hick (1995). Religious Pluralism and the Divine: A Response to Paul Eddy. Religious Studies 31 (4):417-420.
    In 'Religious Pluralism and the Divine: Another Look at John Hick's Neo-Kantian Proposal' Paul Eddy argues against the ultimate ineffability of the Real, and claims that a neo-Kantian epistemology leads to a Feuerbachian non-realism. In response I stress the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal manifestations, so that it must lie beyond the range of our human religious categories, and the distinction, which Eddy fails to observe, between grounds for believing in (...)
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  50.  23
    Daniel J. Peterson (2006). Jacob Boehme and Paul Tillich: A Reassessment of the Mystical Philosopher and Systematic Theologian. Religious Studies 42 (2):225-234.
    Jacob Boehme, the seventeenth-century mystical philosopher, had a significant influence upon Paul Tillich. In this article I offer a reassessment of the relationship between these two thinkers by arguing for an orthodox interpretation of Boehme's doctrine of God that links him more closely with Tillich than recent commentators have suggested. Specifically, I show how Boehme and Tillich stand united against the heterodox Hegel in their presentation of a dynamic process of divinity's self-differentiation and reconciliation that completes itself apart from (...)
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