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

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  1.  1
    On Sense & John Reflexivity (2001). On Putnam and His Models, Timothy Bays. Journal of Philosophy 98 (7).
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  2. Human Reflexivity (2007). Margaret S. Archer is a Professor of Sociology at the University of Warwick, a Past-President of the International Sociological Association and a Council Member of the Pontifical Academy of Social Sciences. Her Last Book Was Structure, Agency and the Internal Conversation (CUP 2003). Under an ESRC Award She has Completed a Book Entitled Making Our Way Through the World. [REVIEW] In Clive Lawson, John Latsis & Nuno Martins (eds.), Contributions to Social Ontology. Routledge 15.
     
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  3.  53
    Stuart J. Murray & Dave Holmes (2013). Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty. Bioethics 27 (6):341-347.
    Working within the tradition of continental philosophy, this article argues in favour of a phenomenological understanding of language as a crucial component of bioethical inquiry. The authors challenge the ‘commonsense’ view of language, in which thinking appears as prior to speaking, and speech the straightforward vehicle of pre-existing thoughts. Drawing on Maurice Merleau-Ponty's (1908–1961) phenomenology of language, the authors claim that thinking takes place in and through the spoken word, in and through embodied language. This view resituates bioethics as a (...)
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  4.  13
    Josée Johnston & Michelle Szabo (2011). Reflexivity and the Whole Foods Market Consumer: The Lived Experience of Shopping for Change. [REVIEW] Agriculture and Human Values 28 (3):303-319.
    There has been widespread academic and popular debate about the transformative potential of consumption choices, particularly food shopping. While popular food media is optimistic about “shopping for change,” food scholars are more critical, drawing attention to fetishist approaches to “local” or “organic,” and suggesting the need for reflexive engagement with food politics. We argue that reflexivity is central to understanding the potential and limitations of consumer-focused food politics, but argue that this concept is often relatively unspecified. The first objective (...)
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  5.  11
    Diana Stuart & Michelle R. Worosz (2012). Risk, Anti-Reflexivity, and Ethical Neutralization in Industrial Food Processing. Agriculture and Human Values 29 (3):287-301.
    While innovations have fostered the mass production of food at low costs, there are externalities or side effects associated with high-volume food processing. We focus on foodborne illness linked to two commodities: ground beef and bagged salad greens. In our analysis, we draw from the concepts of risk, reflexive modernization, and techniques of ethical neutralization. For each commodity, we find that systems organized for industrial goals overlook how production models foster cross-contamination and widespread outbreaks. Responses to outbreaks tend to rely (...)
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  6.  9
    Claus Emmeche (2015). Semiotic Scaffolding of the Social Self in Reflexivity and Friendship. Biosemiotics 8 (2):275-289.
    The individual and social formation of a human self, from its emergence in early childhood through adolescence to adult life, has been described within philosophy, psychology and sociology as a product of developmental and social processes mediating a linguistic and social world. Semiotic scaffolding is a multi-level phenomenon. Focusing upon levels of semiosis specific to humans, the formation of the personal self and the role of friendship and similar interpersonal relations in this process is explored through Aristotle’s classical idea of (...)
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  7.  47
    Kieran M. Bonner (2001). Reflexivity and Interpretive Sociology: The Case of Analysis and the Problem of Nihilism. [REVIEW] Human Studies 24 (4):267-292.
    This paper addresses the problem of reflexivity in modern social inquiry in general and in sociology in particular. This problem is inherited from Weber''s very conception of sociology, is transformed by phenomenology and ethnomethodology, deepened by the linguistic turn of hermeneutics and Wittgenstein''s later philosophy, and has been the central concern of the work of Alan Blum and Peter McHugh. The issues and spectres raised by reflexivity are methodological arbitrariness, the need to take responsibility for one''s own talk (...)
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  8.  8
    Esther van Loon & Teun Zuiderent-Jerak (2012). Framing Reflexivity in Quality Improvement Devices in the Care for Older People. Health Care Analysis 20 (2):119-138.
    Health care organizations are constantly seeking ways to improve quality of care and one of the often-posed solutions to deliver ‘good care’ is reflexivity. Several authors stress that enhancing the organizations’ and caregivers’ reflexivity allows for more situated, and therefore better care. Within quality improvement initiatives, devices that guarantee quality are also seen as key to the delivery of good care. These devices do not solely aim at standardizing work practices, but are also of importance in facilitating (...). In this article, we study how quality improvement devices position the relationship between situated reflection and standardization of work processes. By exploring the work of Michel Callon, Michael Lynch, and Lucy Suchman on reflexivity in work practices, we study the development and introduction of the Care Living Plan. This device aimed to transform care organizations of older people from their orientation towards the system of care into organizations that take a client-centred approach. Our analysis of the construction of specific forms of reflexivity in quality devices indicates that the question of reflexivity does not need to be opposed to standardization and needs to be addressed not only at the level of where reflexivity is organizationally situated and who gets to do the reflecting, but also on the content of reflexivity, such as what are the issues that care workers can and cannot reflect upon. In this paper we point out the theoretical importance of a more detailed empirical study of the framing of reflexivity in care practices. (shrink)
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  9.  11
    Stephen Lyng (2012). Existential Transcendence in Late Modernity: Edgework and Hermeneutic Reflexivity. [REVIEW] Human Studies 35 (3):401-414.
    Increasing attention to existentialist thought by criminologists and other social scientists in recent decades has created an opportunity to envision new possibilities in critical theoretic inquiry that extend well beyond the classical formulations of this tradition. In this essay, I draw on existentialist ideas to outline a critical perspective rooted in recent developments associated with Ulrich Beck's notion of "risk society" and the related theory of reflexive modernization. I argue that, though the detraditionalization consequences of reflexive modernization give greater scope (...)
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  10.  62
    Linda Finlay (2008). A Dance Between the Reduction and Reflexivity: Explicating the "Phenomenological Psychological Attitude". Journal of Phenomenological Psychology 39 (1):1-32.
    This article explores the nature of "the phenomenological attitude," which is understood as the process of retaining a wonder and openness to the world while reflexively restraining pre-understandings, as it applies to psychological research. A brief history identifies key philosphical ideas outlining Husserl's formulation of the reductions and subsequent existential-hermeneutic elaborations, and how these have been applied in empirical psychological research. Then three concrete descriptions of engaging the phenomenological attitude are offered, highlighting the way the epoché of the natural sciences, (...)
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  11.  13
    Malcolm Ashmore (1994). Social Epistemology and Reflexivity: Two Versions of How to Be Really Useful. [REVIEW] Argumentation 8 (2):157-161.
    This essay argues that the really useful character of reflexivity is that it enables a radical critique of representation and its conventional material and rhetorical practices. It is uniquely able to produce paradox and thus disrupt discourses by undermining authorial privilege. Because Fuller's social epistemology is insensitive to its own reflexive implications, and limits itself to normative questions about knowledge policy, it is too limited — and limiting — to provide a context that can nurture reflexivity.
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  12.  42
    Eric Schliesser (2011). Four Species of Reflexivity and History of Economics in Economic Policy Science. Journal of the Philosophy of History 5 (3):425-445.
    This paper argues that history of economics has a fruitful, underappreciated role to play in the development of economics, especially when understood as a policy science. This goes against the grain of the last half century during which economics, which has undergone a formal revolution, has distanced itself from its `literary' past and practices precisely with the aim to be a more successful policy science. The paper motivates the thesis by identifying and distinguishing four kinds of reflexivity in economics. (...)
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  13.  8
    Jeremy Morris (2008). Pragmatic Reflexivity in Self-Defeating and Self-Justifying Expressions. Argumentation 22 (2):205-216.
    Self-defeating and self-justifying expressions are reflexive insofar as they pertain to themselves. However, the reflexivity involved is often pragmatic, i.e., does not entirely depend upon the logical properties of what is expressed but also upon the expressive act. In this paper I present a general account of pragmatic reflexivity and apply it to some familiar self-defeating and self-justifying expressions in epistemology. This application indicates some important, if often neglected features of the epistemological issues involved. The account I defend (...)
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  14.  13
    Esther Loon & Teun Zuiderent-Jerak (2012). Framing Reflexivity in Quality Improvement Devices in the Care for Older People. Health Care Analysis 20 (2):119-138.
    Health care organizations are constantly seeking ways to improve quality of care and one of the often-posed solutions to deliver ‘good care’ is reflexivity. Several authors stress that enhancing the organizations’ and caregivers’ reflexivity allows for more situated, and therefore better care. Within quality improvement initiatives, devices that guarantee quality are also seen as key to the delivery of good care. These devices do not solely aim at standardizing work practices, but are also of importance in facilitating (...). In this article, we study how quality improvement devices position the relationship between situated reflection and standardization of work processes. By exploring the work of Michel Callon, Michael Lynch, and Lucy Suchman on reflexivity in work practices, we study the development and introduction of the Care Living Plan. This device aimed to transform care organizations of older people from their orientation towards the system of care into organizations that take a client-centred approach. Our analysis of the construction of specific forms of reflexivity in quality devices indicates that the question of reflexivity does not need to be opposed to standardization and needs to be addressed not only at the level of where reflexivity is organizationally situated and who gets to do the reflecting, but also on the content of reflexivity, such as what are the issues that care workers can and cannot reflect upon. In this paper we point out the theoretical importance of a more detailed empirical study of the framing of reflexivity in care practices. (shrink)
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  15.  8
    Marc Steen (2013). Virtues in Participatory Design: Cooperation, Curiosity, Creativity, Empowerment and Reflexivity. [REVIEW] Science and Engineering Ethics 19 (3):945-962.
    In this essay several virtues are discussed that are needed in people who work in participatory design (PD). The term PD is used here to refer specifically to an approach in designing information systems with its roots in Scandinavia in the 1970s and 1980s. Through the lens of virtue ethics and based on key texts in PD, the virtues of cooperation, curiosity, creativity, empowerment and reflexivity are discussed. Cooperation helps people in PD projects to engage in cooperative curiosity and (...)
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  16.  20
    Jonathan Ives & Michael Dunn (2010). Who's Arguing? A Call for Reflexivity in Bioethics. Bioethics 24 (5):256-265.
    In this paper we set forth what we believe to be a relatively controversial argument, claiming that 'bioethics' needs to undergo a fundamental change in the way it is practised. This change, we argue, requires philosophical bioethicists to adopt reflexive practices when applying their analyses in public forums, acknowledging openly that bioethics is an embedded socio-cultural practice, shaped by the ever-changing intuitions of individual philosophers, which cannot be viewed as a detached intellectual endeavour. This said, we argue that in order (...)
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  17.  9
    Kirsti Malterud (2002). Reflexivity and Metapositions: Strategies for Appraisal of Clinical Evidence. Journal of Evaluation in Clinical Practice 8 (2):121-126.
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  18.  95
    Christopher Peacocke (2005). Joint Attention: Its Nature, Reflexivity, and Relation to Common Knowledge. In Naomi M. Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.), Joint Attention: Communication and Other Minds. Oxford University Press 298.
    The openness of joint awareness between two or more subjects is a perceptual phenomenon. It involves a certain mutual awareness between the subjects, an awareness that makes reference to that very awareness itself. Properly characterized, such awareness can generate iterated awareness ‘x is aware that y is aware that x is aware...’ to whatever level the subjects can sustain. The openness should not be characterized in terms of Lewis–Schiffer common knowledge, the conditions for which are not met in many basic (...)
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  19. Steven James Bartlett & Peter Suber (eds.) (1987). Self-Reference: Reflections on Reflexivity. Distributors for the United States and Canada, Kluwer Academic Publishers.
    From the Editor’s Introduction: -/- THE INTERNAL LIMITATIONS OF HUMAN UNDERSTANDING -/- We carry, unavoidably, the limits of our understanding with us. We are perpetually confined within the horizons of our conceptual structure. When this structure grows or expands, the breadth of our comprehensions enlarges, but we are forever barred from the wished-for glimpse beyond its boundaries, no matter how hard we try, no matter how much credence we invest in the substance of our learning and mist of speculation. -/- (...)
     
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  20.  7
    Manda Broekhuis & Carla Veldkamp (2007). The Usefulness and Feasibility of a Reflexivity Method to Improve Clinical Handover. Journal of Evaluation in Clinical Practice 13 (1):109-115.
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  21.  73
    Steven James Bartlett (ed.) (1992). Reflexivity: A Source-Book in Self-Reference. Distributors for the U.S. And Canada, Elsevier Science Pub. Co..
    From the Editor’s Introduction: -/- -/- The Internal Limitations of Human Understanding -/- -/- We carry, unavoidably, the limits of our understanding with us. We are perpetually confined within the horizons of our conceptual structure. When this structure grows or expands, the breadth of our comprehensions enlarges, but we are forever barred from the wished-for glimpse beyond its boundaries, no matter how hard we try, no matter how much credence we invest in the substance of our learning and mist of (...)
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  22.  57
    Hector-Neri Castaneda (1989). The Reflexivity of Self-Consciousness: Sameness/Identity, Data for Artificial Intelligence. Philosophical Topics 17 (1):27-58.
  23.  50
    Kasper Lippert-Rasmussen (2005). Frankfurt, Responsibility, and Reflexivity. Philosophia 32 (1-4):369-382.
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  24.  18
    Stuart Nairn, Derek Chambers, Susan Thompson, Julie McGarry & Kristian Chambers (2012). Reflexivity and Habitus: Opportunities and Constraints on Transformative Learning. Nursing Philosophy 13 (3):189-201.
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  25.  8
    Vincent Colapietro (2013). The «Inner» Life of the Social Self: Agency, Sociality, and Reflexivity. Nóema 4 (4-1):2-12.
    Questo saggio offre un ritratto pragmatista del sé e dunque una descrizione che parte dalla premessa per cui il sé è anzitutto un attore sociale incarnato, situato, che possiede la capacità di un’effettiva autocritica. Così, oltre a evidenziare il ruolo dell’azione, l’autore sottolinea anche quello della socialità e della riflessività. A differenza di molti ritratti abbozzati da altri autori pragmatisti, quello presente cerca di rendere una più completa giustizia alla dimensione «interiore» della soggettività umana, soprattutto attraverso la costruzione dell’interiorità come (...)
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  26.  2
    Myra C. Y. Lee (2014). An Insider’s Moments of Confucian Ethical Conflict: Reflexivity as the “Middle Way” Response. Journal of Academic Ethics 12 (4):299-316.
    Cultural ethical dilemmas occur when ethical research practices, as prescribed by the research ethics codes of Western research institutions, conflict with the cultural and social norms of non-Western researchers and their participants. Thus, insider-researchers working with participants from similar cultural backgrounds may experience ethical dilemmas that result in disconcerting cultural estrangement from their communities. Using reflexive narratives, the author identifies moments of cultural ethical dilemmas that necessitate a choice between two competing sets of values. Working out of a Western university, (...)
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  27.  22
    John Perry (2009). Reference and Reflexivity. Center for the Study of Language and Information.
    Preface to the second edition -- Preface to the first edition -- Introduction -- Contents and propositions -- Utterance and context -- Context and cognitive paths -- Meanings and contents -- Names and the co-reference problem -- Names, networks, and notions -- The no-reference problem -- Pragmatics -- Unarticulated constituents -- Contents and attitudes -- Conclusion.
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  28. Pierre Bourdieu (2004). Science of Science and Reflexivity. University of Chicago Press.
    Over the last four decades, the French sociologist Pierre Bourdieu produced one of the most imaginative and subtle bodies of social theory of the postwar era. When he died two years ago, he was considered to be a thinker on a par with Foucault, Barthes, and Lacan--a public intellectual as influential to his generation as Sartre was to his. Science of Science and Reflexivity will be welcomed as a companion volume to Bourdieu's now seminal An Invitation to Reflexive Sociology (...)
     
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  29.  18
    Guido Möllering (2006). Trust: Reason, Routine, Reflexivity. Elsevier.
    What makes trust such a powerful concept? Is it merely that in trust the whole range of social forces that we know play together? Or is it that trust involves a peculiar element beyond those we can account for? While trust is an attractive and evocative concept that has gained increasing popularity across the social sciences, it remains elusive, its many facets and applications obscuring a clear overall vision of its essence. In this book, Guido Möllering reviews a broad range (...)
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  30.  10
    Margaret S. Archer (2010). Routine, Reflexivity, and Realism. Sociological Theory 28 (3):272 - 303.
    Many scholars continue to accord routine action a central role in social theory and defend the continuing relevance of Bourdieu's habitus. Simultaneously, most recognize the importance of reflexivity. In this article, I consider three versions of the effort to render these concepts compatible, which I term "empirical combination," "hybridization," and "ontological and theoretical reconciliation." None of the efforts is ultimately successful in analytical terms. Moreover, I argue on empirical grounds that the relevance of habitus began to decrease toward the (...)
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  31.  98
    Steven James Bartlett (1992). The Role of Reflexivity in Understanding Human Understanding. In Steven J. Bartlett (ed.), Reflexivity: A Source-Book in Self-Reference. Distributors for the U.S. And Canada, Elsevier Science Pub. Co. 3--18.
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  32.  5
    M. Lynch (2000). Against Reflexivity as an Academic Virtue and Source of Privileged Knowledge. Theory, Culture and Society 17 (3):26-54.
    Reflexivity is a well-established theoretical and methodological concept in the human sciences, and yet it is used in a confusing variety of ways. The meaning of `reflexivity' and the virtues ascribed to the concept are relative to particular theoretical and methodological commitments. This article examines several versions of the concept, and critically focuses on treatments of reflexivity as a mark of distinction or source of methodological advantage. Although reflexivity often is associated with radical epistemologies, social scientists (...)
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  33.  23
    Svein Eng (2014). Why Reflective Equilibrium? I: Reflexivity of Justification. Ratio Juris 27 (1):138-154.
    In A Theory of Justice (1971), John Rawls introduces the concept of “reflective equilibrium.” Although there are innumerable references to and discussions of this concept in the literature, there is, to the present author's knowledge, no discussion of the most important question: Why reflective equilibrium? In particular, the question arises: Is the method of reflective equilibrium applicable to the choice of this method itself? Rawls's drawing of parallels between Kant's moral theory and his own suggests that his concept of “reflective (...)
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  34.  10
    L. H. Kauffman (2016). Cybernetics, Reflexivity and Second-Order Science. Constructivist Foundations 11 (3):489-497.
    Context: Second-order cybernetics and its implications have been understood within the cybernetics community for some time. These implications are important for understanding the structure of scientific endeavor, and for researchers in other fields to see the reflexive nature of scientific research. This article is about the role of context in the creation and exploration of our experience. Problem: The purpose of this article is to point out the fundamental nature of the circularity in cybernetics and in scientific work in general. (...)
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  35. Margaret Scotford Archer (ed.) (2010). Conversations About Reflexivity. Routledge.
    " Reflexivity" is defined as the regular exercise of the mental ability, shared by all normal people, to consider themselves in relation to their contexts and vice versa. In addition to this sociological interest, it allows us to hold idle or trivial internal conversations. Focussing fully on this phenomenon, this book discusses the three main questions associated with this subject in detail. Where does the ability to be "reflexive" comes from? What part do our internal reflexive deliberations play in (...)
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  36.  9
    A. M. McCright & R. E. Dunlap (2010). Anti-Reflexivity: The American Conservative Movement's Success in Undermining Climate Science and Policy. Theory, Culture and Society 27 (2-3):100-133.
    The American conservative movement is a force of anti-reflexivity insofar as it attacks two key elements of reflexive modernization: the environmental movement and environmental impact science. Learning from its mistakes in overtly attacking environmental regulations in the early 1980s, this counter-movement has subsequently exercised a more subtle form of power characterized by non-decision-making. We examine the conservative movement’s efforts to undermine climate science and policy in the USA over the last two decades by using this second dimension of power. (...)
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  37.  63
    Ori Simchen (2013). Token-Reflexivity. Journal of Philosophy 110 (4):173-193.
    Token-reflexivity is commonly understood as reference of a token to a token of which it is a part, proper or not. It may be compared with its familiar formal kin – Gödelian reflexivity. In this paper the possibility of the latter type of construction in a formal setting provides a stark point of contrast with token-reflexivity understood as token self-reference, a purported species of natural phenomena, with the token-reflexives themselves understood as the bearers of self-reference. I argue (...)
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  38. Eiko Ikegami (2011). Visualizing the Networked Self: Agency, Reflexivity, and the Social Life of Avatars. Social Research: An International Quarterly 78 (4):1155-1184.
    Although virtual reality technology is still in its infancy as a means of communication, people have already started to develop spontaneous and creative uses of their avatars: three dimensional representations of selves in cyberspace. A small, but increasing, number of people use avatars as tools and expressions of self-exploration and means of socialization. Based on extensive virtual ethnography of people immersed in virtual worlds, this essay will explore the variety and richness of virtually embodied experiences, by focusing on the agency (...)
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  39.  80
    Dimitri Ginev (2014). Radical Reflexivity and Hermeneutic Pre-Normativity. Philosophy and Social Criticism 40 (7):683-703.
    This article develops the thesis that normative social orders are always fore-structured by horizons of possibilities. The thesis is spelled out against the background of a criticism of ethnomethodology for its hermeneutic deficiency in coping with radical reflexivity. The article contributes to the debates concerning the status of normativity problematic in the cultural disciplines. The concept of hermeneutic pre-normativity is introduced to connote the interpretative fore-structuring of normative inter-subjectivity. Radical reflexivity is reformulated in terms of hermeneutic phenomenology.
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  40. Kent Bach (2007). Reflections on Reference and Reflexivity. In Michael O'Rourke Corey Washington (ed.), Situating Semantics: Essays on the Philosophy of John Perry. 395--424.
    In Reference and Reflexivity, John Perry tries to reconcile referentialism with a Fregean concern for cognitive significance. His trick is to supplement referential content with what he calls ‘‘reflexive’’ content. Actually, there are several levels of reflexive content, all to be distinguished from the ‘‘official,’’ referential content of an utterance. Perry is convinced by two arguments for referentialism, the ‘‘counterfactual truth-conditions’’ and the ‘‘same-saying’’ arguments, but he also acknowledges the force of two Fregean arguments against it, arguments that pose (...)
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  41.  33
    John Justice (2001). On Sense and Reflexivity. Journal of Philosophy 98 (7):351-364.
    "On Sense and Reflexivity" offers the answer to a crucial question that was posed, and left without a satisfactory answer, by Gottlob Frege in "On Sense and Reference" (1892): What is the sense of a proper name? The century-long failure to answer this question has been the main motivation and support for recent nondescriptional accounts of lexical singular terms.
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  42.  26
    Matthew MacKenzie (2015). Reflexivity, Subjectivity, and the Constructed Self: A Buddhist Model. Asian Philosophy 25 (3):275-292.
    The aim of this article is to take up three closely connected questions. First, does consciousness essentially involve subjectivity? Second, what is the connection, if any, between pre-reflective self-consciousness and subjectivity? And, third, does consciousness necessarily involve an ego or self? I will draw on the Yogācāra–Madhyamaka synthesis of Śāntarakṣita to develop an account of the relation between consciousness, subjectivity, and the self. I will argue, first, that phenomenal consciousness is reflexive or self-illuminating. Second, I will argue that consciousness necessarily (...)
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  43.  2
    Anselm Schneider (2015). Reflexivity in Sustainability Accounting and Management: Transcending the Economic Focus of Corporate Sustainability. Journal of Business Ethics 127 (3):525-536.
    In order to enable firms to successfully deal with issues of corporate sustainability, the firms' stakeholders would need to participate in sustainability accounting and management. In practice, however, participative sustainability accounting and management are often unfeasible. The resulting consequence is the risk of misbalancing single aspects of sustainability. The purpose of this article is to show that reflexivity in sustainability accounting and management, that is, an ongoing reflection on the relationship between the goals of corporate sustainability and the overarching (...)
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  44.  2
    Cars Hommes (2013). Reflexivity, Expectations Feedback and Almost Self-Fulfilling Equilibria: Economic Theory, Empirical Evidence and Laboratory Experiments. Journal of Economic Methodology 20 (4):406-419.
    We discuss recent work on bounded rationality and learning in relation to Soros' principle of reflexivity and stress the empirical importance of non-rational, almost self-fulfilling equilibria in positive feedback systems. As an empirical example, we discuss a behavioral asset pricing model with heterogeneous expectations. Bubble and crash dynamics is triggered by shocks to fundamentals and amplified by agents switching endogenously between a mean-reverting fundamental rule and a trend-following rule, based upon their relative performance. We also discuss learning-to-forecast laboratory experiments, (...)
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  45.  34
    Sarah E. Murray (2008). Reflexivity and Reciprocity with(Out) Underspecification. In Alte Grønn (ed.), Proceedings of Sinn Und Bedeutung 12 (2007). ILOS 455--469.
    In languages like English, reflexivity and reciprocity are expressed by distinct proforms. However, many languages, such as Cheyenne, express reflexivity and reciprocity with a single proform. In this paper I utilize Dynamic Plural Logic (van den Berg, 1996) to a draw a semantic parallel between reflexive and reciprocal anaphors in English. I propose that they contribute overlapping but distinct requirements on the relations introduced by transitive verbs, requirements which fully specify reflexivity and reciprocity. This parallel is then (...)
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  46.  46
    David S. Stern (2000). The Return of the Subject?: Power, Reflexivity and Agency. Philosophy and Social Criticism 26 (5):109-122.
    The deconstruction of the subject associated with postmodernism cannot be said to have simply carried the day. Opponents and critics of postmodernism have held that we must return to the subject and to autonomy as a necessary condition of thinking about ethics, politics, agency and responsibility. Indeed, Peter Dews has recently argued that efforts to displace the subject repeat rather than dissolve the problems generated by subject-centered theories, a charge he takes to be devastating. The implications of this return to (...)
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  47.  25
    John B. Davis & Matthias Klaes (2003). Reflexivity: Curse or Cure? Journal of Economic Methodology 10 (3):329-352.
    Reflexivity has been argued to be self?defeating and potentially devastating for the sociology of scientific knowledge. We first survey various meanings associated with the concept of reflexivity and then provide an interpretation of Velázquez's Las Meñinas to generate a three?part taxonomy of reflexivity, distinguishing between ?immanent?, ?epistemic? and ?transcendent? reflexivity. This provides the basis for engaging with reflexivity as a problem in the economic methodology literature, focusing on recent contributions to the topic by Hands, Sent, (...)
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  48.  38
    Sarah E. Murray (2007). Dynamics of Reflexivity and Reciprocity. In Maria Aloni, Paul Dekker & Floris Roelofsen (eds.), Proceedings of the Sixteenth Amsterdam Colloquium. ILLC/Department of Philosophy, University of Amsterdam 157--162.
    Plural reflexives and reciprocals are anaphoric not only to antecedent pluralities but also to relations between the members of those pluralities. In this paper, I utilize Dynamic Plural Logic (van den Berg 1996) to analyze reflexives and reciprocals as anaphors that elaborate on relations introduced by the verb, which can be collective, cumulative, or distributive. This analysis generalizes to languages like Cheyenne (Algonquian) where reflexivity and reciprocity are expressed by a single proform that I argue is underspecified, not ambiguous.
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  49.  1
    D. Pels (2000). Reflexivity: One Step Up. Theory, Culture and Society 17 (3):1-25.
    Reflexivity, or the systematic attempt to include the spokesperson in accounts of the social world, is a magnetic signature and inherent riddle of all modern thinking about knowledge and science. Turning the narrative back upon the narrator may sharpen our critical wits about the `inescapable perspectivity' of human knowledge; but self-referential accounts may also trigger endless loops of meta-theorizing and lose track of the object itself. Negotiating the twin pitfalls of spiralling meta-reflexivity and flat naturalistic accounts, I argue (...)
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  50.  53
    Stefano Predelli (2006). The Problem with Token-Reflexivity. Synthese 148 (1):5 - 29.
    This essay presents an argument against the token-reflexive approach to the semantics for indexical languages. After some preliminary remarks in section one, sections two and three explain why some traditional arguments against token-reflexivity are ultimately ineffective. Section four puts forth a more persuasive argument, to the effect that token-reflexive views overgenerate with respect to results of analyticity. However, as section five explains, defenders of the alternative, type-oriented view have all too often wasted the advantage offered by their approach: the (...)
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