Search results for 'Robert Gooding-Wiliams' (try it on Scholar)

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  1. Robert Gooding-Wiliams (1998). Race, Multiculturalism and Democracy. Constellations 5 (1):18-41.score: 87.0
  2. Judith Butler (1998). Reply to Robert Gooding-Williams. Constellations 5 (1):42-47.score: 84.0
  3. Ronald Robles Sundstrom (2012). In The Shadow of Du Bois: Afro-Modern Political Thought in America by Robert Gooding-Williams. Constellations 19 (1):139-145.score: 84.0
  4. Tobin Craig (2002). Robert Gooding-Williams, Zarathustra's Dionysian Modernism Reviewed By. Philosophy in Review 22 (3):185-188.score: 84.0
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  5. George Kateb (1998). Response to Robert Gooding-Williams. Constellations 5 (1):48-50.score: 84.0
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  6. Patricia J. Williams (1998). Seeing a Cohr-Blind Future: The Paradox of Race (New York: Farrar, Straus and GiroUX, 1997); Robert Gooding-Williams," Race. Multiculturalism, and Democracy,". Constellations 5:i8 - 41.score: 84.0
     
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  7. Jean-Dominique Robert (1981). ROBERT, Jean-Dominique, O.P., Philosophie Et Sciences Humaines. Laval Théologique Et Philosophique 37 (1):109-109.score: 80.0
  8. J. Robert & S. Whittle (1986). The Developmental Programme - Concept or Muddle?Programmes for Development, Genes, Chromosomes and Computer Models in Developmental Biology. Edited by Alma Swan, HERBERT Macgregor and Robert Ransom.J. Embryol. Exp. Morph. Volume 83 Supplement. The Company of Biologists Ltd, Cambridge, 1984. Pp. 369. �12.00, $23.00. [REVIEW] Bioessays 5 (2):91-92.score: 80.0
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  9. Jason Scott Robert (2009). What Good is Science? Bioscience 59 (6):524-525.score: 80.0
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  10. Jason Scott Robert (2009). What Good is Science?:Biology Under the Influence: Dialectical Essays on Ecology, Agriculture, and Health. Richard Lewontin and Richard Levins . Monthly Review Press, 2007. 400 Pp., Illus. $22.95 (ISBN 9781583671573 Paper). [REVIEW] Bioscience 59 (6):524-525.score: 80.0
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  11. David Decosimo (2012). Intrinsic Goodness and Contingency, Resemblance and Particularity: Two Criticisms of Robert Adams's Finite and Infinite Goods. Studies in Christian Ethics 25 (4):418-441.score: 60.0
    Robert Adams’s Finite and Infinite Goods is one of the most important and innovative contributions to theistic ethics in recent memory. This article identifies two major flaws at the heart of Adams’s theory: his notion of intrinsic value and his claim that ‘excellence’ or finite goodness is constituted by resemblance to God. I first elucidate Adams’s complex, frequently misunderstood claims concerning intrinsic value and Godlikeness. I then contend that Adams’s notion of intrinsic value cannot explain what it could mean (...)
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  12. Candace Vogler (forthcoming). Some Remarks on Robert Audi's the Good in the Right. In Mark Timmons (ed.), Rationality and the Good. Oxford University Press.score: 42.0
    Robert Audi’s The Good in the Right undertakes the magisterial work of reviving the intuitionism of W.D. Ross, rescuing Ross from the overlapping shadows of Henry Sidgwick, G. E. Moore, and, to a lesser extent, H. A. Prichard, marrying Ross to Kant, and so working to produce "a full-scale moral philosophy providing both an account of moral principles and judgments—a metaethical account—and a set of basic moral standards" that might be employed in moral reasoning. The book is magnificent in (...)
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  13. Anthony Skelton (2007). Critical Notice of Robert Audi, The Good in the Right. Canadian Journal of Philosophy 37 (2):305-325.score: 40.0
    Critical notice of Robert Audi's The Good in the Right in which doubts are raised about the epistemological and ethical doctrines it defends. It doubts that an appeal to Kant is a profitable way to defend Rossian normative intuitionism.
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  14. Samuel Newlands & Larry M. Jorgensen (eds.) (2009). Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams. Oxford University Press.score: 40.0
    Throughout his philosophical career at Michigan, UCLA, Yale, and Oxford, Robert Merrihew Adams's wide-ranging contributions have deeply shaped the structure of debates in metaphysics, philosophy of religion, history of philosophy, and ethics. Metaphysics and the Good: Themes from the Philosophy of Robert Merrihew Adams provides, for the first time, a collection of original essays by leading philosophers dedicated to exploring many of the facets of Adams's thought, a philosophical outlook that combines Christian theism, neo-Platonism, moral realism, metaphysical idealism, (...)
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  15. Dean Moyar (2012). How the Good Obligates in Hegel's Conception ofSittlichkeit: A Response to Robert Stern'sUnderstanding Moral Obligation. Inquiry 55 (6):584-605.score: 40.0
    Abstract In Understanding Moral Obligation: Kant, Hegel, Kierkegaard, Robert Stern argues that Hegel has a social command view of obligation. On this view, there is an element of social command or social sanction that must be added to a judgment of the good in order to bring about an obligation. I argue to the contrary that Hegel's conception of conscience, and thus the individual's role in obligation, is more central to his account than the social dimension. While agreeing with (...)
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  16. James Wetzel (2006). God in the Cave: A Look Back at Robert Merrihew Adams's "Finite and Infinite Goods". [REVIEW] Journal of Religious Ethics 34 (3):485 - 520.score: 40.0
    When "Finite and Infinite Goods" was published in 1999, it took its place as one of the few major statements of a broadly Augustinian ethical philosophy of the past century. By "broadly Augustinian" I refer to the disposition to combine a Platonic emphasis on a transcendent source of value with a traditionally theistic emphasis on the value-creating capacities of absolute will. In the form that this disposition takes with Robert Merrihew Adams, it is the resemblance between divine and a (...)
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  17. Robert Sokolowski, John J. Drummond & James G. Hart (eds.) (1996). The Truthful and the Good: Essays in Honor of Robert Sokolowski. Kluwer Academic Publishers.score: 38.0
    This book collects essays considering the full range of Robert Sokolowski's philosophical works: his vew of philosophy; his phenomenology of language and his account of the relation between language and being; his phenomenology of moral action; and his phenomenological theology of disclosure.
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  18. Sergio Morresi (2010). Política Cotidiana y Tolerancia en las obras de John Locke y Robert Nozick. Doispontos 7 (4).score: 36.0
    En 1974, Robert Nozick publicó *Anarquía, Estado y Utopía*, una obra que, por primera vez, otorgaba estatus teórico a una de las corrientes del pensamiento neoliberal: el libertarianismo. En buena medida, el texto de Nozick se reclama como una relectura en clave de filosofía analítica de la teoría política de John Locke. En este artículo se ofrecen algunos argumentos para mostrar que, aunque la perspectiva de Nozick presenta ciertas similitudes retóricas con la obra del filósofo inglés, en cada uno (...)
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  19. Mark Timmons, John Greco & Alfred R. Mele (eds.) (2007). Rationality and the Good: Critical Essays on the Ethics and Epistemology of Robert Audi. Oxford University Press.score: 34.0
    For over thirty years, Robert Audi has produced important work in ethics, epistemology, and the theory of action. This volume features thirteen new critical essays on Audi by a distinguished group of authors: Fred Adams, William Alston, Laurence BonJour, Roger Crisp, Elizabeth Fricker, Bernard Gert, Thomas Hurka, Hugh McCann, Al Mele, Walter Sinnott-Armstrong, Raimo Tuomela, Candace Vogler, and Timothy Williamson. Audi's introductory essay provides a thematic overview interconnecting his views in ethics, epistemology, and philosophy of action. The volume concludes (...)
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  20. Robert H. Myers (2002). Robert Merrihew Adams, Finite and Infinite Goods: A Framework for Ethics:Finite and Infinite Goods: A Framework for Ethics. Ethics 112 (2):351-354.score: 34.0
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  21. Rachana Kamtekar (2010). Comments on Robert Adams, a Theory of Virtue: Excellence in Being for the Good. Philosophical Studies 148 (1):147 - 158.score: 30.0
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  22. Paul Noordhof (2008). The Good in the Right: A Theory of Intuition and Intrinsic Value - by Robert Audi. Philosophical Books 49 (2):175-178.score: 30.0
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  23. Ben Bradley (2007). Review of Robert Merrihew Adams, A Theory of Virtue: Excellence in Being for the Good. [REVIEW] Notre Dame Philosophical Reviews 2007 (5).score: 30.0
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  24. Scott Sehon (2008). Review of Mark Timmons, John Greco, Alfred R. Mele (Eds.), Rationality and the Good: Critical Essays on the Ethics and Epistemology of Robert Audi. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).score: 30.0
  25. Bart Streumer (2005). Review of Robert Audi, The Good in the Right: A Theory of Intuition and Intrinsic Value. [REVIEW] Notre Dame Philosophical Reviews 2005.score: 30.0
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  26. Walter Feinberg (2007). Grappling with the Good: Talking About Religion and Morality in Public Schools - by Robert Kunzman. Educational Philosophy and Theory 39 (7):783–786.score: 30.0
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  27. Sean D. McKeever (2006). Robert Audi, The Good in the Right: A Theory of Intuition and Intrinsic Value:The Good in the Right: A Theory of Intuition and Intrinsic Value. Ethics 116 (2):403-405.score: 30.0
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  28. Russ Shafer-Landau (2007). The Good in the Right by Robert Audi. Philosophy and Phenomenological Research 74 (1):250-261.score: 30.0
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  29. Dale Jamieson (2006). Robert A. Hinde , Why Good is Good: The Sources of Morality (London: Routledge, 2002), Pp. Xiv + 241. Utilitas 18 (02):196-.score: 30.0
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  30. Daniel Jacobson (2002). Review of Robert Hinde, Why Good is Good: The Sources of Morality. [REVIEW] Notre Dame Philosophical Reviews 2002 (9).score: 30.0
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  31. Kenneth R. Westphal (1997). ‘Hegel, Formalism, and Robert Turner’s Ceramic Art’. Jahrbuch für Hegelforschung 3:259–283.score: 30.0
    Hegel’s aesthetic ideal is the perfect integration of form and content within a work of art. This ideal is incompatible with the predominant 20th-century principle of formalist criticism, that form is the sole important factor in a work of art. Although the formalist dichotomy between form and content has been criticized on philosophical grounds, that does not suffice to justify Hegel’s ideal. Justifying Hegel’s ideal requires detailed art criticism that shows how form and content are, and why they should be, (...)
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  32. Robin James (2013). Race and the Feminized Popular in Nietzsche and Beyond. Hypatia 28 (4):749-766.score: 28.0
    I distinguish between the nineteenth- to twentieth-century (modernist) tendency to rehabilitate (white) femininity from the abject popular, and the twentieth- to twenty-first-century (postmodernist) tendency to rehabilitate the popular from abject white femininity. Careful attention to the role of nineteenth-century racial politics in Nietzsche's Gay Science shows that his work uses racial nonwhiteness to counter the supposedly deleterious effects of (white) femininity (passivity, conformity, and so on). This move—using racial nonwhiteness to rescue pop culture from white femininity—is a common twentieth- and (...)
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  33. Mark J. Soloski (1988). Good Thoughts: Good Health? Encephalins and Endorphins: Stress and the Immune System Nicholas Plotnikiff Robert Faith Anthony Murgo Robert Good. Bioscience 38 (7):511-512.score: 28.0
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  34. Robert Stalnaker (2002). Epistemic Consequentialism: Robert Stalnaker. Aristotelian Society Supplementary Volume 76 (1):153–168.score: 26.0
    [Philip Percival] I aim to illuminate foundational epistemological issues by reflecting on 'epistemic consequentialism'-the epistemic analogue of ethical consequentialism. Epistemic consequentialism employs a concept of cognitive value playing a role in epistemic norms governing belief-like states that is analogous to the role goodness plays in act-governing moral norms. A distinction between 'direct' and 'indirect' versions of epistemic consequentialism is held to be as important as the familiar ethical distinction on which it is based. These versions are illustrated, respectively, by cognitive (...)
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  35. Robert Gooding-Williams (2010). After Identity: Rethinking Race, Sex, and Gender by Georgia Warnke. Constellations 17 (4):589-594.score: 24.0
  36. Robert Gooding-Williams (2004). Politics, Racial Solidarity,. Journal of Speculative Philosophy 18 (2).score: 24.0
  37. John Cottingham (2011). Metaphysics and the Good: Themes From the Philosophy of Robert Merrihew Adams – Samuel Newlands and Larry M. Jorgenson (Eds). Philosophical Quarterly 61 (243):422-424.score: 24.0
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  38. Richard Harvey Brown (1995). Review : Richard H. Roberts and James M. M. Good (Eds) The Recovery of Rhetoric: Persuasive Discourse and Disciplinarity in the Human Sciences. Charlottesville/London: University Press of Virginia, 1993. Xii + 278 Pp. [REVIEW] History of the Human Sciences 8 (3):143-144.score: 24.0
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  39. Robert Gooding-Williams (2007). Ruminations and Rejoinders: Eternal Recurrence, Nietzsche's Noble Plato, and the Existentialist Zarathustra. [REVIEW] Journal of Nietzsche Studies 34 (1):96-112.score: 24.0
  40. Robert Gooding-Williams (1986). Literary Fiction as Philosophy: The Case of Nietzsche's Zarathustra. Journal of Philosophy 83 (11):667-675.score: 24.0
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  41. Robert Gooding-Williams (2001). Zarathustra's Dionysian Modernism. Stanford University Press.score: 24.0
    The author shows that literary fiction can do the work of philosophy, arguing that Nietzsche's Thus Spoke Zarathustra is a philosophical explanation of the possibility of modernism. Nietzsche takes up the problem of modernism by inventing Zarathustra, a self-styled cultural innovator who aspires to subvert the culture of modernity (the repressive culture of the 'last man') by creating new values. By showing how Zarathustra can become a creator of new values, notwithstanding the forces that hinder his will to innovate, Nietzsche (...)
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  42. Robert Gooding‐Williams (2006). T. K. Seung, Nietzsche's Epic of the Soul: “Thus Spoke Zarathustra”:Nietzsche's Epic of the Soul: “Thus Spoke Zarathustra”. Ethics 117 (1):151-155.score: 24.0
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  43. Glenn B. Siniscalchi (2012). Is Goodness Without God Good Enough? A Debate on Faith, Secularism, and Ethics. Edited by Robert K. Garcia and Nathan L. King . Pp. Viii, 220, Lanham, Rowman and Littlefield Publishers, 2009, $24.95. [REVIEW] Heythrop Journal 53 (4):694-695.score: 24.0
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  44. Robert Gooding-Williams (2003). Zarathustra Contra Zarathustra. International Studies in Philosophy 35 (4):192-193.score: 24.0
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  45. Robert Gooding-Williams (2001). Comment on J.J.E. Gracia's Hispanic/Latino Identity. Philosophy and Social Criticism 27 (2):3-10.score: 24.0
  46. Robert Gooding-Williams (2012). Comments on Bernd Magnus's “A Bridge Too Far. Southern Journal of Philosophy 37 (Supplement):113-118.score: 24.0
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  47. Thomas L. Carson (2012). A Theory of Virtue: Excellence in Being for the Good, by Robert Adams. Faith and Philosophy 29 (3):347-352.score: 24.0
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  48. Robert Gooding-Williams (1999). Comments on Bernd Magnus's “A Bridge Too Far: Asceticism and Eternal Recurrence”. Southern Journal of Philosophy 37 (S1):113-118.score: 24.0
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  49. Robert Gooding-Williams (2007). Special Section: Lorenzo Simpson' S the Unfinished Project : Sensibilities in Conflict: The Thought of Lorenzo Simpson. Philosophy and Social Criticism 33 (3):275-287.score: 24.0
    In the remarks that follow I concentrate on Lorenzo Simpson's two books, Technology, Time and the Conversations of Modernity (cited as TTC ) and The Unfinished Project: Toward a Postmetaphysical Humanism (cited as UP ). Common to both works — what unites them, I believe — is a philosophical orientation that has been deeply influenced by Gadamerian hermeneutics. I begin with a discussion of UP.
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  50. Robert Gooding-Williams (2004). Politics, Racial Solidarity, Exodus! Journal of Speculative Philosophy 18 (2):118 - 128.score: 24.0
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