Search results for 'Reflection (Philosophy' (try it on Scholar)

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  1.  5
    Anna Mudde (2015). Self‐Images and “Perspicuous Representations”: Reflection, Philosophy, and the Glass Mirror. Metaphilosophy 46 (4-5):539-554.
    Reflection names the central activity of Western philosophical practice; the mirror and its attendant metaphors of reflection are omnipresent in the self-image of Western philosophy and in metaphilosophical reflection on reflection. But the physical experiences of being reflected by glass mirrors have been inadequately theorized contributors to those metaphors, and this has implications not only for the self-image and the self of philosophy but also for metaphilosophical practice. This article begins to rethink the metaphor of (...) anew. Paying attention to the history of the glass mirror in Europe reveals and challenges the modern emergence of clear ontological distinctions between disembodied subjects and the objects of their knowledge, and suggests a compelling terrain of metaphilosophical analysis. On the reading offered by the article, the inherent complexity of the relationship between selves and their mirror images, a complexity mediated by social location, historical situation, and particular projects, points to significant spaces of unknowing, of indeterminacy, and of ontological ambiguity. (shrink)
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  2.  37
    Innocent Asouzu (2004). The Method and Principles of Complementary Reflection in and Beyond African Philosophy. University of Calabar Press.
    Preface In his book, African Philosophy, Theophilius Okere, after arguing that the way to African philosophy is the path of hermeneutics of culture, ...
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  3.  45
    Michael Barber (2006). Philosophy and Reflection: A Critique of Frank Welz's Sociological and “Processual” Criticism of Husserl and Schutz. [REVIEW] Human Studies 29 (2):141 - 157.
    Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the (...)
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  4.  9
    Predrag Cicovacki (2004). Through the Prism of the Metaphor: A Reflection of the Actuality of Kant's Philosophy. Filozofija I Društvo 25:101-111.
    This essay examines the significance of Kant's transcendental philosophy by focusing on the central metaphors used in his works. The four metaphors singled out here are those of the Copernican turn, the land of truth and the ocean of illusion, the starry heavens and the moral law, and of perpetual peace. The author emphasizes the strong and the weak points of Kant's philosophy that these metaphors reveals, and argues that these central metaphors work together and point toward the two essential (...)
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  5.  20
    Douglas Hedley (2000). Coleridge, Philosophy, and Religion: Aids to Reflection and the Mirror of the Spirit. Cambridge University Press.
    Coleridge's relation to his German contemporaries constitutes the toughest problem in assessing his standing as a thinker. For the last half-century this relationship has been described, ultimately, as parasitic. As a result, Coleridge's contribution to religious thought has been seen primarily in terms of his poetic genius. This book revives and deepens the evaluation of Coleridge as a philosophical theologian in his own right. Coleridge had a critical and creative relation to, and kinship with, German thought. Moreover, the principal impulse (...)
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  6.  47
    Stephan Blatti (2009). Consciousness: From Perception to Reflection in the History of Philosophy (Review). [REVIEW] Journal of the History of Philosophy 47 (3):pp. 463-464.
    This is a review of Sara Heinämaa, Vili Lähteenmäki, Pauliina Remes (ed.), Consciousness: From Perception to Reflection in the History of Philosophy (Dordrecht: Springer 2007).
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  7.  16
    Khosrow Bagheri Noaparast (2013). Celebrating Moderate Dualism in the Philosophy of Education: A Reflection on the Hirst‐Carr Debate. Journal of Philosophy of Education 47 (4):564-576.
    The position of the philosophy of education in theoretical or practical philosophy was the main subject of debate between Paul Hirst and Wilfred Carr. In his support for practical philosophy, Carr argues that in order to bridge the theory/practice gap and deconstruct the illusory intactness of philosophy of education from developments in the practical realm, philosophy of education should be assumed as a branch of practical philosophy. Opposed to this argument, Hirst holds that philosophy of education is a second-order activity (...)
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  8.  15
    Louis Mackey (1983). Representation and Reflection: Philosophy and Literature in Gilbert Sorrentino's Crystal Vision. Noûs 17 (1):23-33.
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  9. Dachun Liu & Yongmou Liu (2009). A Reflection on the Alternative Philosophy of Science. Frontiers of Philosophy in China 4 (4):576-588.
    A prominent phenomenon in contemporary philosophy of science has been the unexpected rise of alternative philosophers of science. This article analyses in depth such alternative philosophers of science as Paul Feyerabend, Richard Rorty, and Michel Foucault, summarizing the similarities and differences between alternative philosophies of science and traditional philosophy of science so as to unveil the trends in contemporary philosophy of science. With its different principles and foundation, alternative philosophy of science has made breakthroughs in terms of its field of (...)
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  10.  3
    Sarah Jennings (2014). Reinstating Reflection: The Dialectic of Conscience within Hegel’s Philosophy of Right. SATS 15 (2):99-120.
    Although it is now widely acknowledged that Hegel’s political philosophy is based freedom, there is still divided opinion regarding the role of conscience within Hegel’s Philosophy of Right. In fact, it is often claimed that Hegel allows insufficient room for conscience within the political realm he describes. This article responds to such criticism and argues that Hegel allocates an irreducible function for conscience within his political state. It begins by examining the emergence of conscience within the morality section of the (...)
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  11. Douglas Hedley (2009). Coleridge, Philosophy and Religion: Aids to Reflection and the Mirror of the Spirit. Cambridge University Press.
    Coleridge's relation to his German contemporaries constitutes the toughest problem in assessing his standing as a thinker. For the last half-century this relationship has been described, ultimately, as parasitic. As a result, Coleridge's contribution to religious thought has been seen primarily in terms of his poetic genius. This book revives and deepens the evaluation of Coleridge as a philosophical theologian in his own right. Coleridge had a critical and creative relation to, and kinship with, German Idealism. Moreover, the principal impulse (...)
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  12. Yiwei Zheng (2000). Bad Faith, Authenticity, and Pure Reflection in Jean-Paul Sartre's Early Philosophy. Dissertation, Indiana University
    It is well known to Sartre scholars that Sartre claimed his ethical theory follows from his ontology in his early philosophy. However, this claim had not been examined as closely as it deserved. Some scholars accepted it, but none of them has given a plausible explanation of how ethics is supposed to follow from ontology. Others rejected it, without taking trouble to explore the possible connections between ontology and ethics. ;I think this claim should be taken seriously. For Sartre himself (...)
     
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  13.  8
    Daniel Campos (2007). On Poetry and Authentic Philosophical Reflection:The American Philosophy of Octavio Paz: Sobre Poesia E Autêntica Reflexão Filosófica: A Filosofia Americana de Octavio Paz. Cognitio 8 (2).
    Octavio Paz conceives of authentic philosophical reflection as ‘thinking a la intemperie’. This conception involves his idea that our contemporary historical and philosophical situation is one of intemperie espiritual. Based on the dual sense of the term intemperie for Paz, I propose that ‘thinking a la intemperie’ means: (i) Exposing our beliefs to the weathering effects of our vital, concrete experience; and (ii) apprehending reality in communion with others through poetic experience of the ever-flowing present. That is, authentic philosophical (...)
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  14.  4
    Liu Dachun & Liu Yongmou (2009). A Reflection on the Alternative Philosophy of Science. Frontiers of Philosophy in China 4 (4):576-588.
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  15.  13
    Guy Robinson (1964). Philosophy and Mystification: A Reflection on Nonsense and Clarity. Routledge.
    Philosophy and Mystification is a work of philosophy in and of itself as much as it is a book about philosophy. Its reflections on the nature, methods and resources of philosophic enquiry are carefully grounded in the central problems that have dogged Western philosophy in the modern era: logical necessity, machine intelligence, the relation of science and religion, determinism, skepticism and the question of foundations and origins. Guy Robinson argues that a conception of philosophy was adopted in the 17th century (...)
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  16.  17
    Hunter Mcewan (2011). Narrative Reflection in the Philosophy of Teaching: Genealogies and Portraits. Journal of Philosophy of Education 45 (1):125-140.
    How has philosophical reflection contributed to the ways that we think about teaching? In this paper I explore two forms of narrative reflection on teaching—genealogies and portraits. Genealogies tell a story about the origins of teaching; portraits find expression in myths and other narrative forms. I explore two genealogies of teaching—one deriving from the sophist, Protagoras, in which teaching is viewed as a technical skill employing methods of instruction; the other, deriving from Plato, in which teaching is seen (...)
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  17.  22
    Alexus McLeod (2011). Pluralism About Truth in Early Chinese Philosophy: A Reflection on Wang Chong's Approach. Comparative Philosophy 2 (1):38.
    The debate concerning truth in Classical Chinese philosophy has for the most part avoided the possibility that pluralist theories of truth were part of the classical philosophical framework. I argue that the Eastern Han philosopher Wang Chong (c. 25-100 CE) can be profitably read as endorsing a kind of pluralism about truth grounded in the concept of shi 實 , or “actuality”. In my exploration of this view, I explain how it offers a different account of the truth of moral (...)
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  18.  10
    S. V. Turovskaia (2003). Philosophy Is a Reflection on Culture. Russian Studies in Philosophy 41 (4):83-86.
    In the process of history, not only models of the world, but the very subject of philosophy, changes. Therefore, it seems to me, it is not quite right to reject the definition of culture as a personal or subjective aspect of history just because subject and object are attributes of rational knowledge. If we speak of culture as the being in which man lives, the question naturally arises as to how man can exist without being related to society and, in (...)
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  19. Madhu Kapoor, Kakali Ghoshal & Sushmita Bhowmik (eds.) (2011). Emerging Perspectives in Philosophy: A Critical Reflection of Thought. Readers Service in Association with Budge Budge College, Dept. Of Philosophy.
     
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  20. Julian Roberts (1992). The Logic of Reflection: German Philosophy in the Twentieth Century. Yale University Press,.
     
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  21.  15
    David Carr (2007). Religious Education, Religious Literacy and Common Schooling: A Philosophy and History of Skewed Reflection. Journal of Philosophy of Education 41 (4):659–673.
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  22.  40
    John Inyang (unknown). Ibuanyidanda (Complementary Reflection), African Philosophy and General Issues in Philosophy Back to Home Page: Http://Www. Frasouzu. Com/for More Essays From Perspective. African Philosophy 16:5.
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  23. Dm Armstrong & G. Bar-Elli (1988). Can a Naturalist Believe in Universals? In Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:103-122.
     
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  24.  41
    George Khushf (1997). Why Bioethics Needs the Philosophy of Medicine: Some Implications of Reflection on Concepts of Health and Disease. Theoretical Medicine and Bioethics 18 (1-2).
    Germund Hesslow has argued that concepts of health and disease serve no important scientific, clinical, or ethical function. However, this conclusion depends upon the particular concept of disease he espouses; namely, on Boorse's functional notion. The fact/value split embodied in the functional notion of disease leads to a sharp split between the science of medicine and bioethics, making the philosophy of medicine irrelevant for both. By placing this disease concept in the broader context of medical history, I shall show that (...)
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  25.  14
    John S. Drummond (2001). Petits Differends: A Reflection on Aspects of Lyotard's Philosophy for Quality of Care. Nursing Philosophy 2 (3):224-233.
  26. G. E. Scott (1987). Philosophy as One Among Many Varieties of Reflection. [REVIEW] Behavior and Philosophy 15 (2):179.
     
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  27.  18
    Andrzej Lisak (2013). Neoneo-Kantianism—Transcendental Philosophy as a Reflection on Validity (Geltung). Dialogue and Universalism 23 (2):101-114.
    The article presents the philosophical thought of Rudolf Zocher, Wolfgang Cramer and Hans Wagner, whose theoretical stance can be dubbed Neoneo-Kantianism. The article investigates their philosophical output and argues that they developed a transcendental reflection of a different kind than that of Baden Neo-Kantianism. The transcendental reflection of Neoneo-Kantianism, especially in the work of Hans Wagner, takes on the topic of phenomenological inquiry and treats consciousness as a source of subject- object distinction, unlike Rickert and Windelband, who were (...)
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  28.  12
    Lior Levy (2013). Reflection, Memory and Selfhood in Jean-Paul Sartre's Early Philosophy. Sartre Studies International 19 (2):97-111.
    The article advances an interpretation of the self as an imaginary object. Focusing on the relationship between selfhood and memory in Sartre's The Transcendence of the Ego , I argue that Sartre offers useful resources for thinking about the self in terms of narratives. Against interpretations that hold that the ego misrepresents consciousness or distorts it, I argue that the constitution of the ego marks a radical transformation of the conscious field. To prove this point, I turn to the role (...)
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  29. Rory Aa Hinton (1999). Guy Robinson, Philosophy and Mystification: A Reflection on Nonsense and Clarity Reviewed By. Philosophy in Review 19 (6):440-442.
  30.  3
    Lorenzo Greco (2013). Reflection and the Individual in Williams’ Humanistic Philosophy. In Alexandra Perry & Chris Herrera (eds.), The Moral Philosophy of Bernard Williams. Cambridge Scholars Publishing 26-39.
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  31.  4
    Kosuke Shimizu (2014). The Ambivalent Relationship of Japan's Soft Power Diplomacy and Princess Mononoke : Tosaka Jun's Philosophy of Culture as Moral Reflection. Japanese Journal of Political Science 15 (4):683-698.
    Culture is a demanding word, particularly when it is used in the context of the contemporary academic discipline of international relations . It is often employed in order to distinguish one identity from another, allegedly illuminating idiosyncrasies embedded in a particular society or group of people. The essentialized understanding of culture is also detectable in the case of the current debate on the non-Western international relations theories . Non-Western politicians and scholars often employ the term culture in order to distinguish (...)
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  32.  13
    Yujian Zheng (2003). A Tacit Form of Comparative Philosophy: Reflection on a Case in Rational Choice Theory. Dao: A Journal of Comparative Philosophy 2 (2):291-309.
  33.  15
    John E. Smith (1995). Philosophy and Religion: One Central Reflection. [REVIEW] International Journal for Philosophy of Religion 38 (1/3):103 - 108.
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  34. William J. Morgan (1988). The Impurity of Reason: A Reflection on the Social Critique of the Philosophy of Sport. Journal of the Philosophy of Sport 15 (1):69-90.
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  35.  5
    Bart Raymaekers (2013). Reflection and Critique: Philosophy's Hope for Education. Frontiers of Philosophy in China 8 (2):266-272.
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  36. Paul Ziche (2012). Monist Philosophy of Science : Between Worldview and Scientific Meta-Reflection. In Todd H. Weir (ed.), Monism: Science, Philosophy, Religion, and the History of a Worldview. Palgrave Macmillan
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  37.  8
    Eugene Thomas Long (1972). Jaspers' Philosophy of Existence as a Model for Theological Reflection. International Journal for Philosophy of Religion 3 (1):35 - 43.
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  38. Andrew Bowie (2009). Unreduced Experience in the Medium of Conceptual Reflection: Adorno and the Future of Post-Analytical Philosophy. Danish Yearbook of Philosophy 44:7-33.
     
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  39. George W. Carey, James W. Ceaser, Michael A. Gillespie, John Gueguen Jr, Manfred Henningsen, Theodore J. Lowi, John Marini, Edward B. McLean, Larry Peterman, David Ricci, Steven B. Smith & E. Robert Statham Jr (eds.) (2002). Public Philosophy and Political Science: Crisis and Reflection. Lexington Books.
    The crisis of western civilization is a crisis of public philosophy. This is the charge of Public Philosophy and Political Science, a stunning new collection of essays edited by E. Robert Statham Jr. Vividly cataloging the decay of the moral and intellectual foundations of civic liberty, the book portrays a generation of Americans alienated from institutions built on public philosophy. The work exposes the failure of America's political scientists to acknowledge and understand this alarming crisis in the American body politic. (...)
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  40. Predrag Cicovacki (2011). Pure Reasons And Metaphors. A Reflection On The Significance Of Kant’s Philosophy. Annales Philosophici 2:9-19.
    The article debates the problems of metaphors in the philosophy of Immanuel Kant. The most important four Kantian metaphors analyzed here are: the Copernican revolution, the island of truth and the stormy ocean of illusion, the starry heavens and the moral law, and the vision of perpetual peace. Besides the extensive analysis of these four metaphors and of some criticism directed towards some of the core problems of Kantianism, these pages try to answer to the question if Kant‟s metaphors are (...)
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  41. Lj Cohen & em ZEmach (1988). Realism Versus Anti-Realism: What Is the Issue? In Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:81-101.
     
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  42. J. Elster & M. Dascal (1988). The Nature and Scope of Rational-Choice Explanation in Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:51-79.
     
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  43. Marvin Farber (1970). R. W. Sellars' "Reflection on American Philosophy From Within". [REVIEW] Philosophy and Phenomenological Research 31 (2):299.
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  44. Wilhelm Halbfass (1997). Research and Reflection: Responses to My Respondents. III. Issues of Comparative Philosophy. Poznan Studies in the Philosophy of the Sciences and the Humanities 59:297-316.
     
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  45. W. Halbfass (1997). Research and Reflection: Responses to My Respondents. IV. Topics in Classical Indian Philosophy. Poznan Studies in the Philosophy of the Sciences and the Humanities 59:471-488.
     
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  46. Hisaki Hashi (2014). Cognition Embodied in Buddhist Philosophy—A Comparative Reflection of Dōgen and Heidegger. Philosophy Study 4 (2).
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  47. Jl Heilbron (1988). The Earliest Missionaries of the Copenhagen Spirit in Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:201-233.
     
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  48. Cg Hempel & Y. Ben-Menachem (1988). Limits of a Deductive Construal of the Function of Scientific Theories in Science in Reflection. The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Vol. 3). [REVIEW] Boston Studies in the Philosophy of Science 110:1-22.
     
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  49. Tp Hughes (1988). The Era of Independent Inventors in Science in Reflection: The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Volume 3). Boston Studies in the Philosophy of Science 110:151-168.
     
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  50. P. Kerszberg (1988). The Hermeneutical Status of the History of Science: The Views of Hélène Metzger. A Comment in Science in Reflection: The Israel Colloquium: Studies in History, Philosophy, and Sociology of Science (Volume 3). Boston Studies in the Philosophy of Science 110:145-150.
     
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