Search results for 'Salie Abrahams' (try it on Scholar)

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  1.  22
    Helen Haste & Salie Abrahams (2008). Morality, Culture and the Dialogic Self: Taking Cultural Pluralism Seriously. Journal of Moral Education 37 (3):377-394.
    This paper explores moral reasoning within the framework of contemporary cultural theory, in which moral functioning is action mediated by tools (such as socially available discourses) within a social and cultural context. This cultural model of a dialogic moral self challenges many of the assumptions inherent in the individualistic Kantian position that underlies much moral reasoning research. It provides a model for understanding cultural variation in ethical systems as well as the social context in which individual reasoning operates and develops. (...)
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  2. R. G. Abrahams (2009). The Political Organization of Unyamwezi. Cambridge University Press.
    A detailed study of the political organization in an important area of Tanzania shortly before Independence. Unyamwezi covers 35,000 square miles and has a population of 400,000. Dr Abrahams outlines the social and economic framework and examines the origins of the modern political system. He then discusses the internal organization of Nyamwezi chiefdoms and villages and the emergence of national politics. The theoretical and comparative implications of the study, which is based on extensive field work in the area, are (...)
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  3. R. G. Abrahams (2011). The Political Organization of Unyamwezi. Cambridge University Press.
    A detailed study of the political organization in an important area of Tanzania shortly before Independence. Unyamwezi covers 35,000 square miles and has a population of 400,000. Dr Abrahams outlines the social and economic framework and examines the origins of the modern political system. He then discusses the internal organization of Nyamwezi chiefdoms and villages and the emergence of national politics. The theoretical and comparative implications of the study, which is based on extensive field work in the area, are (...)
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  4. R. G. Abrahams (2007). The Political Organization of Unyamwezi. Cambridge University Press.
    A detailed study of the political organization in an important area of Tanzania shortly before Independence. Unyamwezi covers 35,000 square miles and has a population of 400,000. Dr Abrahams outlines the social and economic framework and examines the origins of the modern political system. He then discusses the internal organization of Nyamwezi chiefdoms and villages and the emergence of national politics. The theoretical and comparative implications of the study, which is based on extensive field work in the area, are (...)
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  5. I. Abrahams (1888). Aristotle in Jewish Philosophy. Mind 13 (51):468-472.
  6.  4
    Ethel B. Abrahams (1909). Greek Dress. A Study of the Costumes Worn in Ancient Greece From Pre-Hellenic Times to the Hellenistic Age. Journal of Hellenic Studies 29:141.
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  7. I. Abrahams, C. G. Monteflore & Kirkehistoriskc Samlinger Udgivne (1903). List of Periodical Publications. Bulletin of the John Rylands Library 1872:50.
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  8. I. Abrahams (1886). Maimonides, The Guide of the Perplexed. [REVIEW] Mind 11:97.
     
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  9. Gerald Abrahams (1949). The Verb “To Cause”. Philosophy 24 (90):248.
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  10. L. Botes & D. Abrahams (2008). Noka E Tlatswa Ke Dinokana–A River Swell From Little Streams: Responsive Partnership-Building Approaches to Development. In Steve De Gruchy, Nico Koopman & S. Strijbos (eds.), From Our Side: Emerging Perspectives on Development and Ethics. Unisa Press 117--134.
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  11. Gerald Abrahams (1949). The Verb "To Cause". Philosophy 24 (90):248 - 252.
    If I utter the sentence: Hitler caused the outbreak of the second world war, some interested logician may translate my sentence into the words: Hitler necessitated the outbreak of the second world war, If that translation be made I do not accept it, unless the dragoman makes it clear to me that by the word “necessitate” he means nothing more than I mean by the word “cause.” In which case I can dispense with his services. But if he is embodying (...)
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  12. I. Abrahams (1886). Critical Notices. Mind (41):97-106.
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  13. I. Abrahams (1888). Miscellaneous. Mind (51):470-472.
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  14.  14
    Matthew Powell (2012). A Tale of Two Abrahams: Kafka, Kierkegaard, and the Possibility of Faith in the Modern World. Heythrop Journal 53 (1):61-70.
    I have vigorously absorbed the negative element of the age in which I live, an age that is, of course, very close to me, which I have no right ever to fight against, but as it were a right to represent. The slight amount of the positive, and also of the extreme negative, which capsizes into the positive, are something in which I have had no hereditary share. I have not been guided into life by the hand of Christianity – (...)
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  15.  4
    Hartmut Rosenau (1985). Die Erzählung von Abrahams Opfer (Gen 22) und ihre Deutung bei Kant, Kierkegaard und Schelling. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 27 (1):251-261.
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  16.  3
    C. A. Hutton (1909). Greek Dress Greek Dress. A Study of the Costumes Worn in Ancient Greece From Pre-Hellenic Times to the Hellenistic Age. By Ethel B. Abrahams, M.A. London, 1908. Pp. 134. 54 Illustrations. Price 9s. [REVIEW] The Classical Review 23 (07):235-236.
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  17.  5
    W. W. Tarn (1927). Campaigns in Palestine From Alexander the Great. By Israel Abrahams. Schweich Lectures, 1922. Pp. X + 55, One Plate and a Map. London: Oxford University Press, 1927. 5s. [REVIEW] The Classical Review 41 (05):201-.
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  18.  1
    John McCarthy (1972). Review: Paul W. Abrahams, Machine Verification of Mathematical Proof. [REVIEW] Journal of Symbolic Logic 37 (2):411-412.
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  19.  1
    Anette Löffler (2012). MISZELLEN: Ein neuer Textzeuge von Abrahams uytgangh aus den Beständen des Duisburger Stadtarchivs. Zeitschrift für Religions- Und Geistesgeschichte 64 (4):392-399.
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  20. Anette Löffler (2012). MISZELLEN: Ein neuer Textzeuge von Abrahams uytgangh aus den Beständen des Duisburger Stadtarchivs. Zeitschrift für Religions- Und Geistesgeschichte 64 (4):392-399.
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  21. H. Rusche (1986). Abrahams Schoss. Auf den Spuren Einer Alten Vorstellung (Le Sein d'Abraham. Sur les Traces d'Une Notion Antique). Wissenschaft Und Weisheit 49 (1):71-74.
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  22. Peter Tschuggnall (1994). Abrahams Opfer - eine anstößige Erzählung über den Glauben? Zeitschrift für Religions- Und Geistesgeschichte 46 (4):289-318.
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  23.  1
    James R. Martel (2015). When the Call Is Not Meant for You: Misinterpellation, Subjectivity, and the Law. Philosophy and Rhetoric 48 (4):494-515.
    In his parable “Abraham,” Franz Kafka offers us a narrative wherein the call that motivates Abraham to attempt to sacrifice his son Isaac is not perceived by Abraham alone but has many other, unintended interlocutors as well. Kafka tells us that besides the “real Abraham”—that is, the one that we all know about, someone who “already had everything, and yet was to be raised still higher” —there is “another Abraham” or possibly even several other Abrahams. One other Abraham, Kafka (...)
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  24. Stefan Beyerle (2010). Apokalyptik und Biblische Theologie. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 52 (3):232-246.
    ZUSAMMENFASSUNGDie antik-jüdische Apokalyptik liefert einen wichtigen Beitrag zur Erschließung einer Biblischen Theologie, insofern man von einem offenen Kanon ausgeht, der Quellen auch jenseits seiner Grenzen berücksichtigt. Unter Einbeziehung der historisch-kritischen Methode zeigen sich in der apokalyptischen Literatur »Strukturen«, deren Sinn- und Wirkzusammenhang für eine gesamtbiblische Theologie von konstitutiver Bedeutung ist. Als wichtiger Baustein einer Biblischen Theologie fungiert die Apokalyptik. Und zwar auch deshalb, weil etwa die beiderseits auswertbare Struktur der »Verkehrung« im apokalyptischen Transzendierungskonzept eine zentrale Rolle spielt. Zum Erweis dient (...)
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  25. Gates (1983). The "Blackness of Blackness": A Critique of the Sign and the Signifying Monkey. Critical Inquiry 9 (4):685-723.
    Perhaps only Tar Baby is as enigmatic and compelling a figure from Afro-American mythic discourse as is that oxymoron, the Signifying Monkey.3 The ironic reversal of a received racist image of the black as simianlike, the Signifying Monkey—he who dwells at the margins of discourse, ever punning, ever troping, ever embodying the ambiguities of language—is our trope for repetition and revision, indeed, is our trope of chiasmus itself, repeating and simultaneously reversing in one deft, discursive act. If Vico and Burke, (...)
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  26. R. Linssen, Christmas Humphreys, R. Godel & Diana Abrahams-Curiel (1959). Living Zen. Tijdschrift Voor Filosofie 21 (3):536-537.
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  27.  6
    Paul Tillich (1989). Philosophical Writings =. Evangelisches Verlagswerk.
    Einführung in Paul Tillichs philosophische Schriften Gunther Wenz Daß der Gott Abrahams, Isaaks und Jakobs und der Gott der Philosophen der gleiche Gott sei ...
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