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  1.  46
    Pedro Alexis Tabensky (2013). The Ethical Function of Research and Teaching. Educational Philosophy and Theory (1):1-12.
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  2.  13
    Pedro Alexis Tabensky (2010). The Oppressor's Pathology. Theoria 57 (125):77-98.
    In Black Skin, White Masks Frantz Fanon discusses the neurotic condition that typifies the oppressed black subject, their 'psychoexistential complex'. He argues that this neurotic condition is closely related to another, the 'psychoexistential complex' of the white oppressor. Both of these complexes sustain and are sustained by social and economic injustice. But Fanon does not delve in detail into the nature of this second neurosis, for he was primarily interested in discussing this neurosis only insofar as it helps him understand (...)
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  3. Pedro Alexis Tabensky (2014). Virtue Ethics for Skin-Bags : An Ethics of Love for Vulnerable Creatures. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd.
     
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  4.  30
    Pedro Alexis Tabensky (2010). The Pursuit of Unhappiness: The Elusive Psychology of Well-Being. Australasian Journal of Philosophy 88 (4):740-743.
  5.  30
    Pedro Alexis Tabensky (2007). Realistic Idealism: An Aristotelian Alternative to Machiavellian International Relations. Theoria 54 (113):97-111.
    In this paper I criticize political realism in International Relations for not being realistic enough, for being unrealistically pessimistic and ultimately incoherent. For them the international arena will always be a place where a battle of wills, informed by the logic of power, is fought. I grant that it may be true that the international political domain is a place where such battles are fought, but this alleged infelicitous situation does not in and of itself entail the normative pessimism informing (...)
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  6.  9
    Pedro Alexis Tabensky (2004). Personhood and Community. South African Journal of Philosophy 23 (1):54-68.
    Davidson develops an argument that establishes the most basic set-up for rationality. The minimal set-up is a triangle formed by two subjects and an object. Each of the two subjects occupies one of the three angles and the third angle is occupied by a subject matter – that about which the two subjects are in communication with one another. I extend Davidson's argument somewhat and show how an entire pluralistic community is required for individuals to develop most fully as rational (...)
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  7.  6
    Pedro Alexis Tabensky (2008). The Postcolonial Heart of African Philosophy. South African Journal of Philosophy 27 (4):285-295.
    This piece is one of among a handful that seek in the first instance to reveal the origin of African philosophy as an academic discipline, the source of its unity and distinctiveness. The discipline of African philosophy originates in tragedy, out of pain, confusion and rage stemming from colonial destruction; destruction that is responsible for what Fanon calls the ‘negro neurosis' caused by what Biko would describe as the unbearable fusion of colonised and coloniser. I argue that the birth of (...)
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  8.  18
    Pedro Alexis Tabensky (2007). Young, Mark A., Negotiating the Good Life: Aristotleand the Civil Society. [REVIEW] Ethical Theory and Moral Practice 10 (1):105-107.
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  9.  15
    Pedro Alexis Tabensky (2003). Parallels Between Living and Painting. Journal of Value Inquiry 37 (1):59-68.
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  10. Pedro Alexis Tabensky (2009). Shadows of Goodness. In The Positive Function of Evil. Palgrave Macmillan
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  11. Pedro Alexis Tabensky (ed.) (2009). The Positive Function of Evil. Palgrave Macmillan.
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