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

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  1.  43
    Domènec Melé (2009). Integrating Personalism Into Virtue-Based Business Ethics: The Personalist and the Common Good Principles. [REVIEW] Journal of Business Ethics 88 (1):227 - 244.
    Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every (...)
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  2.  33
    Alma Acevedo (2012). Personalist Business Ethics and Humanistic Management: Insights From Jacques Maritain. [REVIEW] Journal of Business Ethics 105 (2):197-219.
    The integration of personalism into business ethics has been recently studied. Research has also been conducted on humanistic management approaches. The conceptual relationship between personalism and humanism , however, has not been fully addressed. This article furthers that research by arguing that a true humanistic management is personalistic. Moreover, it claims that personalism is promising as a sound philosophical foundation for business ethics. Insights from Jacques Maritain’s work are discussed in support of these conclusions. Of particular interest (...)
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  3.  15
    Jimoh Amzat & Giovanni Grandi (2011). Gender Context of Personalism in Bioethics. Developing World Bioethics 11 (3):136-145.
    Personalism is one of the philosophical perspectives which hold that the reality in person and the human person has the highest intrinsic value. This paper makes reference to Louis Janssens' eight criteria in adequate consideration of the human person but further argues that there is need to consider people as situated agents especially within gender relational perspectives. The paper identifies gender as an important social construction that shapes the consideration of the human persons within socio-spatial spheres. The main crux (...)
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  4.  35
    Rudolph Bauer (2013). Views and Formulations Within Eastern Philosophy That Negate Personalism and Humanism. Transmission 6.
    This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.
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  5.  2
    Zbigniew Ambrożewicz (forthcoming). The Philosophical Roots of Individuals and Persons. Personalism and Individualism Against the Background of Kant. Diametros 46:1-29.
    In the paper I argue that Kant’s philosophy underlies both contemporary individualism and personalism. The Kantian categorical imperative may be, in my opinion, interpreted in an anti-egotistical way and in an entirely individualistic one. The first kind of interpretation not only made a contribution to the emergence of numerous and manifold kinds of personalism, but it also inspired many critics of individualism. The second kind of interpretation, together with the Kantian analyses of human self, became essential to the (...)
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  6.  1
    Kipton E. Jensen (forthcoming). Pedagogical Personalism at Morehouse College. Studies in Philosophy and Education:1-19.
    This essay describes a visionary philosophy of education at Morehouse College. The educational process at Morehouse, construed here as a form of pedagogical personalism, is personified in three luminaries of Morehouse College: Benjamin Elijah Mays, Howard Washington Thurman, and Martin Luther King. The educational process at Morehouse should be interpreted as an ambivalent response to segregation and discrimination in Jim Crow America. Like all black institutions in the South, Morehouse was subject to racist constraints; Morehouse was created and existed (...)
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  7.  11
    Mark Anthony Dacela (2008). Peter H. Spader: Scheller's Ethical Personalism: It's Logic, Development, and Promise. [REVIEW] Philosophia 37 (1).
    Spader identifies and addresses in this work three enigmas that continue to overshadow the merits of Scheler's ethical personalism (9-10): (a) the lack of phenomenological evidences, (b) the sudden change of path from ethics to religion and metaphysics, and (c) the movement from theism to panentheism. Spader's book is thus an attempt to rid Scheler's ethical theory of its illusive reputation by making explicit the rationale behind the obscurities that Scheler seems to have intentionally embraced.
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  8.  1
    Lucía Gómez‐Tatay, José Miguel Hernández‐Andreu & Justo Aznar (2015). A Personalist Ontological Approach to Synthetic Biology. Bioethics 30 (4):n/a-n/a.
    Although synthetic biology is a promising discipline, it also raises serious ethical questions that must be addressed in order to prevent unwanted consequences and to ensure that its progress leads toward the good of all. Questions arise about the role of this discipline in a possible redefinition of the concept of life and its creation. With regard to the products of synthetic biology, the moral status that they should be given as well as the ethically correct way to behave towards (...)
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  9.  1
    Francis Beauvais (forthcoming). “Memory of Water” Without Water: Modeling of Benveniste’s Experiments with a Personalist Interpretation of Probability. Axiomathes:1-17.
    Benveniste’s experiments were at the origin of a scientific controversy that has never been satisfactorily resolved. Hypotheses based on modifications of water structure that were proposed to explain these experiments were generally considered as quite improbable. In the present paper, we show that Benveniste’s experiments violated the law of total probability, one of the pillars of classical probability theory. Although this could suggest that quantum logic was at work, the decoherence process is however at first sight an obstacle to describe (...)
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  10.  8
    Ralph D. Ellis (1997). Purposeful Processes, Personalism, and the Contemporary Natural and Cognitive Sciences. Personalist Forum 13 (1):49-67.
  11.  48
    Jan Olof Bengtsson (2006). The Worldview of Personalism: Origins and Early Development. Oxford University Press.
    Personalism is understood today as the name of an important current in twentieth-century thought which, inspired by the Christian and humanistic traditions of the West, has sought to deepen our understanding of the meaning and value of human personhood. Opposing both individualism and collectivism, personalism has stressed the uniqueness of each person, the meaning and value of interpersonal relations, and the unity that holds persons together and is, ultimately, also personal in itself: the person of God. (...)
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  12.  2
    Edgar Sheffield Brightman (ed.) (1943). Personalism in Theology. Boston, Boston University Press.
    Albert Cornelius Knudson, the man, by E. A. Leslie.--Bowne and personalism, by F. J. McConnell.--Personality as a metaphysical principle, by E. S. Brightman.--Personalism and nature, by C. D. Hildebrand.--The cultural integration of science and religion, by E. T. Ramsdell.--The personality of God, by F. G. Ensley.--Divine sovereignty and human freedom, by Georgia Harkness.--Personalistic elements in the Old Testament, by R. H. Pfeiffer.--Personalism and the trend of history, by R. T. Flewelling.--Personality and Christian ethics, by (...)
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  13.  12
    Charles C. Conti (1995). Metaphysical Personalism: An Analysis of Austin Farrer's Metaphysics of Theism. Clarendon Press.
    How can we, or should we, talk about God? What concepts are involved in the concept of a Supreme Being? This book is about the search to reconcile modern metaphysics with traditional theism--focusing on the seminal work of Austin Farrer who was Warden of Keble College, Oxford until his death in 1968, and one of the most original and important philosophers of religion of this century. Conti traces the evolution of Ferrar's thought and shows why he preferred a "personalist" approach (...)
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  14. Walter G. Jeffko (2008). Contemporary Ethical Issues: A Personalist Perspective. Humanity Books.
    Person, reason, and value -- Moral value, intentionality, and community -- Suicide and the right to die -- Abortion, personhood, and community -- Euthanasia : a reinterpretation -- The death penalty and purposes of punishment -- Privacy, private property, and justice -- The personalist society, community, and justice -- The moral treatment of animals -- Affirmative action and justice -- Community and the environmental crisis.
     
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  15. Albert C. Knudson & Edgar Sheffield Brightman (eds.) (1943/1979). Personalism in Theology: A Symposium in Honor of Albert Cornelius Knudson. Ams Press.
    Leslie, E. A. Albert Cornelius Knudson, the man.--McConnell, F. J. Bowne and personalism.--Brightman, E. S. Personality as a metaphysical principle.--Hildebrand, C. D. Personalism and nature.--Ramsdell, E. T. The cultural integration of science and religion.--Ensley, F. G. The personality of God.--Harkness, G. Divine sovereignity and human freedom.--Pfeiffer, R. H. Personalistic elements in the Old Testament.--Flewelling, R. T. Personalism and the trend of history.--Muelder, W. G. Personality and Christian ethics.--King, W. J. Personalism and race.--Marlatt, E. B. Personalism (...)
     
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  16.  36
    Emmanuel Mounier (1952/1970). Personalism. Notre Dame,University of Notre Dame Press.
    We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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  17.  10
    Alfonsas Vaišvila (2009). Human Dignity and the Right to Dignity in Terms of Legal Personalism (From Conception of Static Dignity to Conception of Dynamic Dignity). Jurisprudence 117 (3):111-127.
    The article critically analyzes the conservative conception of passive or static human dignity in accordance with which human’s value is seen as value coming from the exterior (from God or from a biological human’s nature), or value seen as existing per se. In opposition to this conception, a conception of active or created dignity is being developed, which aims at treating human’s dignity not like a social relationship, but rather like a person’s individual ability to live properly in the society (...)
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  18.  30
    Gasan Gusejnov (2009). The Linguistic Aporias of Alexei Losev's Mystical Personalism. Studies in East European Thought 61 (2/3):153 - 164.
    Alexey Losev's concept of 'personality' was developed in his writings from the 1920s, "The Dialectics of Myth" and "The Philosophy of Name". In his later works (e.g. on the aesthetics of the Renaissance and in his book about Vladimir Soloviev) Losev also understood the 'personality' outside of the boundaries of philosophy and theology. For him, the mystical dimension of personality in the end dominates logical and cultural structures of the subject. Losev's concept of 'personality' as a myth, a symbol, rather (...)
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  19.  15
    Roland Breuer (1999). Individualism and Personalism. Ethical Perspectives 6 (1):67-81.
    I will discuss two opposed conceptions of the nature of the self and indicate the shortcomings of each approach, in order to go on to show something about self-involvement and singularity that is often overlooked. The two opposed conceptions deal with the self in different ways because they also deal differently with the relation between consciousness and the self as such. In the first conception, this relation remains external: reflection is not of the same order as the self and, conversely, (...)
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  20. Czesław Stanisław Bartnik (2007). Studies in Personalist System. Wydawn. Kul.
     
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  21.  17
    Dolores L. Christie (1990). Adequately Considered: An American Perspective on Louis Janssens' Personalist Morals. Eerdmans.
    Christie is a member of the Department of Religious Studies at Baldwin-Wallace College, Cleveland, Ohio (U.S.A.).
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  22. John Bourne Coates (1949). The Crisis of the Human Person: Some Personalist Interpretations. Longmans, Green.
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  23. Bogumił Gacka (1994). Bibliography of American Personalism. Oficyna Wydawnicza,,Czas".
  24. Patrick Grant (1996). Personalism and the Politics of Culture: Readings in Literature and Religion From the New Testament to the Poetry of Northern Ireland. St. Martin's Press.
     
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  25. Albert C. Knudson (1929). The Philosophy of Personalism. A Study in the Metaphysics of Religion. Philosophical Review 38 (3):278-282.
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  26. Hubert Eugene Langan (1935). The Philosophy of Personalism and its Educational Applications. Washington, D.C.,Catholic University of America.
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  27. André Ligneul (1968). Teilhard and Personalism. Glen Rock, N.J.,Paulist Press.
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  28. Emmanuel Mounier (1938). A Personalist Manifesto. New York [Etc.]Longmans, Green and Co..
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  29. Floyd Hiatt Ross (1940). Personalism and the Problem of Evil. London, H. Milford, Oxford University Press.
     
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  30. Gummaraju Srinivasan (1972). Personalism. Delhi,Research [Publications in Social Sciences.
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  31. Leon D. Stitskin (1976). Jewish Philosophy: A Study in Personalism. Yeshiva University Press.
     
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  32.  56
    Jon Dorling (1979). Bayesian Personalism, the Methodology of Scientific Research Programmes, and Duhem's Problem. Studies in History and Philosophy of Science Part A 10 (3):177-187.
    The detailed analysis of a particular quasi-historical numerical example is used to illustrate the way in which a Bayesian personalist approach to scientific inference resolves the Duhemian problem of which of a conjunction of hypotheses to reject when they jointly yield a prediction which is refuted. Numbers intended to be approximately historically accurate for my example show, in agreement with the views of Lakatos, that a refutation need have astonishingly little effect on a scientist's confidence in the ‘hard core’ of (...)
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  33.  38
    J. Thomas Whetstone (2002). Personalism and Moral Leadership: The Servant Leader with a Transforming Vision. Business Ethics 11 (4):385–392.
    After briefly describing the philosophy of personalism this article assesses each of three normative leadership paradigms in terms of five major themes of this phenomenological philosophy. Servant leadership appears to be closest to personalism. The critical ingredient for servant leadership is also personalism’s starting point, i.e. the dignity of each human person. A genuine servant leader works with his followers in building a community of participation and solidarity. However, some claim that servant leaders are subject to manipulation (...)
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  34.  9
    Linus Vanlaere & Chris Gastmans (2011). A Personalist Approach to Care Ethics. Nursing Ethics 18 (2):161-173.
    Notwithstanding the fact that care ethics has received increased attention, it has also faced much criticism. One of the focal points of critics is the normativity of care. Only when the objective normative basis of care is sufficiently clarified can care practices be evaluated and optimized from an ethical point of view. We emphasize that two levels of normativity can be identified: the context level and the foundational anthropology level. The personalist approach to care ethics is normatively stronger, at least (...)
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  35.  80
    Jan de Lepeleire & Chris Gastmans (2009). Living to the Bitter End? A Personalist Approach to Euthanasia in Persons with Severe Dementia. Bioethics 24 (2):78-86.
    The number of people suffering from dementia will rise considerably in the years to come. This will have important implications for society. People suffering from dementia have to rely on relatives and professional caregivers when their disorder progresses. Some people want to determine for themselves their moment of death, if they should become demented. They think that the decline in personality caused by severe dementia is shocking and unacceptable. In this context, some people consider euthanasia as a way to avoid (...)
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  36. Tom Buford (2006). Persons in the Tradition of Boston Personalism. Journal of Speculative Philosophy 20 (3):214-218.
    : Boston Personalism began with Borden Parker Bowne at Boston University in the late nineteenth century and was developed and enriched by Bowne's student, Edgar Sheffield Brightman, and by Brightman's student, Peter Anthony Bertocci. Philosophers working in the Boston Personalist tradition wrote in the major areas of philosophy, but mostly in metaphysics, epistemology, ethics, and philosophy of religion. Their thinking was animated by the insight that personal categories must be taken seriously by anyone attempting to develop an adequate (...)
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  37.  23
    Chris Gastmans & Jan de Lepeleire (2010). Living to the Bitter End? A Personalist Approach to Euthanasia in Persons with Severe Dementia. Bioethics 24 (2):78-86.
    The number of people suffering from dementia will rise considerably in the years to come. This will have important implications for society. People suffering from dementia have to rely on relatives and professional caregivers when their disorder progresses. Some people want to determine for themselves their moment of death, if they should become demented. They think that the decline in personality caused by severe dementia is shocking and unacceptable. In this context, some people consider euthanasia as a way to avoid (...)
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  38.  73
    Chris Gastmans, Gunnar Naulaers, Chris Vanhole & Yvonne Denier (2013). From Birth to Death? A Personalist Approach to End-of-Life Care of Severely Ill Newborns. Christian Bioethics 19 (1):7-24.
    In this paper, a personalist ethical perspective on end-of-life care of severely ill newborns is presented by posing two questions. (1) Is it ethically justified to decide not to start or to withdraw life-sustaining treatment in severely ill newborns? (2) Is it ethically justified, in exceptional cases, to actively terminate the life of severely ill newborns? Based on five values—respect for life and for the dignity of the human person, quality of life, respect for the process of dying, relational autonomy, (...)
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  39. Peter H. Spader (2002). Scheler's Ethical Personalism: Its Logic, Development, and Promise. Fordham University Press.
    Peter Spader has written a magisterial study on Max Scheler, one of phenomenology’s earliest and greatest figures, whose theory of ethical personalism has become a major voice in the formulation of phenomenological ethics today. Spader follows Scheler’s use of the classic phenomenological approach, by means of which he presented a fresh view of values, feelings, and the person, and thereby staked out a new approach in ethics. Spader recreates the logic of Scheler’s quest, revealing the basis of his thought (...)
     
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  40. R. Mary Hayden Lemmons (2011). Ultimate Normative Foundations: The Case for Aquinas's Personalist Natural Law. Lexington Books.
    Ultimate Normative Foundations: The Case for Personalist Natural Law Across the Globe explores the indefeasibility and universality of certain moral obligations and proscriptions. Rose Mary Hayden Lemmons defends the personalist natural law formulated by Aquinas as a normative foundation that is able to both meet those objections and specify interpersonal obligations as well as juridical obligations concerning inalienable rights, religious liberty, and Just War theory. Academics concerned with philosophy, theology, or law will find this book indispensable.
     
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  41.  1
    Thomas R. Rourke & Rosita A. Chazarreta Rourke (2006). A Theory of Personalism. Lexington Books.
    This distinctive and contemporary departure from hackneyed discussions of political theory introduces readers to a contemporary personalism rooted in the work of Bartolome de Las Casas and emerging again in the contributions of Dorothy Day, Peter Maurin as well as the liberation theology of Gustavo Guiterrez and Jon Sobrino. Thomas R. Rourke and Rosita A. Chazarreta Rourke introduce readers to new sources of personalism by investigating and revising the intellectual history of this theory and its development.
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  42.  9
    Xunwu Chen (2012). Cultivating Oneself After the Images of Sages: Another Version of Ethical Personalism. Asian Philosophy 22 (1):51-62.
    Countering the general reading of Confucian ethics as a form of virtue ethics or humanistic ethics, this essay reads Confucian ethics as a form of ethical personalism. Doing so, it examines the ethical orientations in the Confucian classics, The Analects, Da Xue, and others, pointing out that the touchstone concept of Confucian ethics taught in these classics is the person, recalling the Confucian motto of ethical cultivation, ?inner sagehood and outer kinghood?. It demonstrates that only the name of (...) describes well the substance of Confucian ethics and captures its essence. It indicates that Confucian personalism is characterized by its starting not from the concept of the person or personhood as a divinely or naturally given, something akin to the Hindu Atman, but from the concept of the person or personhood that must be substantialized in ethical cultivation, e.g., cultivating a personhood after the image of the sage. (shrink)
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  43.  5
    Paul Schotsmans (1999). Personalism in Medical Ethics. Ethical Perspectives 6 (1):10-20.
    Medical ethics enjoyed a remarkable degree of continuity from the days of Hippocrates until its long-standing traditions began to be supplanted, or at least supplemented, around the middle of the twentieth century. Scientific, technological, and social developments during that time produced rapid changes in the biological sciences and in health care. These developments challenged many prevalent conceptions of the moral obligations of health professionals and society in meeting the needs of the sick and injured .The Anglo-American textbook of Beauchamp and (...)
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  44. Gregory R. Beabout, Ricardo F. Crespo, Stephen J. Grabill, Kim Paffenroth & Kyle Swan (2001). Beyond Self-Interest: A Personalist Approach to Human Action. Lexington Books.
    Foundations of Economic Personalism is a series of three book-length monographs, each closely examining a significant dimension of the Center for Economic Personalism's unique synthesis of Christian personalism and free-economic market theory. In the aftermath of the momentous geo-political and economic changes of the late 1980s, a small group of Christian social ethicists began to converse with free-market economists over the morality of market activity. This interdisciplinary exchange eventually led to the founding of a new academic subdiscipline (...)
     
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  45.  12
    Jack F. Padgett (1989). Key to Personalism. The Personalist Forum 5 (1):43-52.
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  46.  12
    Johan de Tavernier (2009). The Historical Roots of Personalism. Ethical Perspectives 16 (3):361-392.
    The present article focuses on American and European personalism during the early part of the twentieth century . The immediate predecessor of the personalist movement as such was the philosopher Rudolf Hermann Lotze who inspired two of his students, Methodist Borden Parker Bowne and Rudolf Eucken. In France, in the meantime, Charles Renouvier published his Le personnalisme in 1903, while Emmanuel Mounier later presented personalism as a new political philosophy under the influence Alexandre Marc’s comments on Nicolai Hartmann’s (...)
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  47.  10
    John H. Lavely (1986). Personalism Supports the Dignity of Nature. The Personalist Forum 2 (1):29-37.
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  48. Rufus Burrow (2006). God and Human Dignity: The Personalism, Theology, and Ethics of Martin Luther King, Jr. University of Notre Dame Press.
    "This is a strong and sophisticated treatment of Martin Luther King, Jr., that makes an important contribution. It reflects Burrow's immense knowledge of personalist philosophy and the thought of King." —Gary Dorrien, Reinhold Niebuhr Chair of Social Ethics, Union Theological Seminary "This scholarly, courageous, insightful work, which fuses so successfully King's academic career with his heritage from the Black Church, is a much needed addition to Martin Luther King studies and breaks new ground for all of us who pursue truth (...)
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  49.  15
    Frederick Ferre (1986). Personalism and the Dignity of Nature. The Personalist Forum 2 (1):1-28.
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  50.  7
    Eric O. Springsted (1992). Personalism and Persons. The Personalist Forum 8 (Supplement):119-121.
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