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

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  1. Charles T. Wolfe (2014). Sensibility as Vital Force or as Property of Matter in Mid-Eighteenth-Century Debates. In Henry Martyn Lloyd (ed.), The Discourse of Sensibility: The Knowing Body in the Enlightenment. Springer 147-170.score: 27.0
    Sensibility, in any of its myriad realms – moral, physical, aesthetic, medical and so on – seems to be a paramount case of a higher-level, intentional property, not a basic property. Diderot famously made the bold and attributive move of postulating that matter itself senses, or that sensibility (perhaps better translated ‘sensitivity’ here) is a general or universal property of matter, even if he at times took a step back from this claim and called it a “supposition.” Crucially, (...)
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  2. Owen Ware (2014). Kant on Moral Sensibility and Moral Motivation. Journal of the History of Philosophy 52 (4):727-746.score: 24.0
    Despite Kant’s lasting influence on philosophical accounts of moral motivation, many details of his own position remain elusive. In the Critique of Practical Reason, for example, Kant argues that our recognition of the moral law’s authority must elicit both painful and pleasurable feelings in us. On reflection, however, it is unclear how these effects could motivate us to act from duty. As a result, Kant’s theory of moral sensibility comes under a skeptical threat: the possibility of a morally motivating (...)
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  3. Owen Ware (2010). Kant, Skepticism, and Moral Sensibility. Dissertation, University of Torontoscore: 24.0
    In his early writings, Kant says that the solution to the puzzle of how morality can serve as a motivating force in human life is nothing less than the “philosophers’ stone.” In this dissertation I show that for years Kant searched for the philosophers’ stone in the concept of “respect” (Achtung), which he understood as the complex effect practical reason has on feeling. I sketch the history of that search in Chapters 1-2. In Chapter 3 I show that Kant’s analysis (...)
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  4. Ann V. Murphy (2010). “All Things Considered:” Sensibility and Ethics in the Later Merleau-Ponty and Derrida. Continental Philosophy Review 42 (4):435-447.score: 24.0
    It is one of Jacques Derrida’s later texts, Le Toucher—Jean-Luc Nancy , wherein one finds his most sustained commentary on the philosophy of Maurice Merleau-Ponty. I argue that Derrida’s criticisms of Merleau-Ponty in this text conceal a significant proximity between his own elaboration of sensibility and that of Merleau-Ponty. Their respective accounts of sensibility are similar in two respects. Firstly, for them both, sensibility is born of a parsing of the self in a hiatus or interval that (...)
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  5. Laura Papish (2007). The Cultivation of Sensibility in Kant's Moral Philosophy. Kantian Review 12 (2):128-146.score: 24.0
    In his later moral writings Kant claims that we have a duty to cultivate certain aspects of our sensuous nature. This claim is surprising for three reasons. First, given Kant’s ‘incorporation thesis’ − which states that the only sensible states capable of determining our actions are those that we willingly introduce and integrate into our maxims − it would seem that the content of our inclinations is morally irrelevant. Second, the exclusivity between the passivity that is characteristic of sensibility (...)
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  6. Dalia Nassar (forthcoming). Sensibility and Organic Unity: Kant, Goethe, and the Plasticity of Cognition. Intellectual History Review:1-16.score: 24.0
    In this paper, I trace a ‘leading thread’ from Kant’s Critique of Judgment to Goethe that involves a shift from a conceptual framework, in which a priori concepts furnish necessity and thereby science, to a framework in which sensible experience plays a far more significant and determining role in the formation of knowledge. Although this shift was not enacted by Kant himself, his elaboration of organic unity or organisms paved the way for this transformation. By considering both the methodological difficulties (...)
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  7. Per Nortvedt (2003). Subjectivity and Vulnerability: Reflections on the Foundation of Ethical Sensibility. Nursing Philosophy 4 (3):222-230.score: 24.0
    This paper investigates the possibility of understanding the rudimentary elements of clinical sensitivity by investigating the works of Edmund Husserl and Emmanuel Levinas on sensibility. Husserl's theory of intentionality offers significant reflections on the role of pre-reflective and affective intuition as a condition for intentionality and reflective consciousness. These early works of Husserl, in particular his works on the constitution of phenomenological time and subjective time-consciousness, prove to be an important basis for Levinas’ works on an ethics of alterity (...)
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  8. Per Nortvedt (2008). Sensibility and Clinical Understanding. Medicine, Health Care and Philosophy 11 (2):209-219.score: 24.0
    This paper argues that there is a dimension of human consciousness which allows for a pre-intentional and non-cognitive intuition of sensibility. A sensibility which allows for the vulnerability of the human other is by nature characterized by passivity and receptivity. Moreover, sensibility invokes the significance of relating to the human other in an affective way of being touched by his or her pain and suffering. This capacity of being distressed by the distress of another person opens up (...)
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  9. Charles E. Scott (2008). Sensibility and Democratic Space. Research in Phenomenology 38 (2):145-156.score: 22.0
    People have shared funds of sense that operate in every aspect of their lives. These complex sensibilities constitute a range of often contradictory dispositions and attunements that we can describe as sensible disorders. Further, sensibilities are available for multiple differential determinations from which the ability for self-reflection and intervention derives. 'Democratic space' is an appropriate name for the region of sensibilities. Rather than naming a grounding identity, 'democratic space' names a region without imperative, voice, or intention. Nothing that happens defines (...)
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  10. Michael J. Pendlebury (1999). Sensibility and Understanding in Perceptual Judgments. South African Journal of Philosophy 18 (4):356-369.score: 21.0
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  11. Stephen Engstrom (2006). Understanding and Sensibility. Inquiry 49 (1):2 – 25.score: 18.0
    Kant holds that the human cognitive power is divided into two "stems", understanding and sensibility. This doctrine has seemed objectionably dualistic to many critics, who see these stems as distinct parts, each able on its own to produce representations, which must somehow interact, determining or constraining one another, in order to secure the fit, requisite for cognition, between concept and intuition. This reading cannot be squared, however, with what Kant actually says about theoretical cognition and the way understanding and (...)
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  12. Ryan Doerfler (2012). A Comedy of Errors or, How I Learned to Stop Worrying and Love Sensibility-Invariantism About 'Funny'. Pacific Philosophical Quarterly 93 (4):493-522.score: 18.0
    In this article, I argue that sensibility-invariantism about ‘funny’ is defensible, not just as a descriptive hypothesis, but, as a normative position as well. What I aim to do is to make the realist commitments of the sensibility-invariantist out to be much more tenable than one might initially think them to be. I do so by addressing the two major sources of discontent with sensibility-invariantism: the observation that discourse about comedy exhibits significant divergence in judgment, and the (...)
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  13. Simon Kirchin (2000). Quasi-Realism, Sensibility Theory, and Ethical Relativism. Inquiry 43 (4):413 – 427.score: 18.0
    This paper is a reply to Simon Blackburn's 'Is Objective Moral Justification Possible on a Quasi-realist Foundation?' Inquiry 42 (1999), pp. 213-28. Blackburn attempts to show how his version of non-cognitivism - quasi-realist projectivism - can evade the threat of ethical relativism, the thought that all ways of living are as ethically good as each other and every ethical judgment is as ethically true as any other. He further attempts to show that his position is superior in this respect (...)
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  14. Erika Milam, Roberta L. Millstein, Angela Potochnik & Joan Roughgarden (2011). Sex and Sensibility: The Role of Social Selection. Metascience 20 (2):253-277.score: 18.0
    Sex and sensibility: The role of social selection Content Type Journal Article DOI 10.1007/s11016-010-9464-6 Authors Erika L. Milam, Department of History, University of Maryland, 2115 Francis Scott Key Hall, College Park, MD 20742, USA Roberta L. Millstein, Department of Philosophy, University of California, Davis, One Shields Avenue, Davis, CA 95616, USA Angela Potochnik, Department of Philosophy, University of Cincinnati, P.O. Box 210374, Cincinnati, OH 45221, USA Joan E. Roughgarden, Department of Biology, Stanford University, Stanford, CA 94305-5020, USA Journal Metascience (...)
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  15. Julian Wuerth (2013). Sense and Sensibility in Kant's Practical Agent: Against the Intellectualism of Korsgaard and Sidgwick. European Journal of Philosophy 21 (1):1-36.score: 18.0
    Drawing on a wide range of Kant's recorded thought beyond his Groundwork for the Metaphysics of Morals, this essay presents an overview of Kant's account of practical agency as embodied practical agency and argues against the intellectualized interpretations of Kant's account of practical agency presented by Christine Korsgaard and Henry Sidgwick. In both Kant's empirical-psychological and metaphysical descriptions of practical agency, he presents a recognizably human practical agent that is broader and deeper than the faculty of reason alone. This agent (...)
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  16. Lajos L. Brons (2012). Bare and Indexical Existence: Integrating Logic and Sensibility in Ontology. In S. Watanabe (ed.), Logic and Sensibility. Keio University Pressscore: 18.0
  17. Peter W. Ross & Dale Turner (2005). Sensibility Theory and Conservative Complancency. Pacific Philosophical Quarterly 86 (4):544–555.score: 18.0
    In Ruling Passions, Simon Blackburn contends that we should reject sensibility theory because it serves to support a conservative complacency. Blackburn's strategy is attractive in that it seeks to win this metaethical dispute – which ultimately stems from a deep disagreement over antireductionism – on the basis of an uncontroversial normative consideration. Therefore, Blackburn seems to offer an easy solution to an apparently intractable debate. We will show, however, that Blackburn's argument against sensibility theory does not succeed; it (...)
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  18. Donald Alexander (1990). Bioregionalism: Science or Sensibility? Environmental Ethics 12 (2):161-173.score: 18.0
    The current interest in bioregionalism, stimulated in part by Kirkpatrick Sale’s Dwellers in the Land, shows that people are looking for a form of political praxis which addresses the importance of region. In this paper, I argue that much of the bioregional literature written to date mystifies the concept of region, discounting the role of subjectivity and culture in shaping regional boundaries and veers toward asimplistic view of “nature knows best.” Bioregionalism can be rehabilitated, provided we treat it not as (...)
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  19. Angelica Nuzzo (2008). Ideal Embodiment. Kant's Theory of Sensibility. Indiana University Press.score: 18.0
    Angelica Nuzzo offers a comprehensive reconstruction of Kant's theory of sensibility in his three Critiques. By introducing the notion of "transcendental embodiment," Nuzzo proposes a new understanding of Kant's views on science, nature, morality, and art. She shows that the issue of human embodiment is coherently addressed and key to comprehending vexing issues in Kant's work as a whole. In this penetrating book, Nuzzo enters new terrain and takes on questions Kant struggled with: How does a body that feels (...)
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  20. Steven Hendley (2004). Speech and Sensibility: Levinas and Habermas on the Constitution of the Moral Point of View. [REVIEW] Continental Philosophy Review 37 (2):153-173.score: 18.0
    For Habermas, a moral point of view is based in the procedural requirements of our linguistic competence. For Levinas, it is the way in which we find ourselves related in speech to the face of the other that we find ourselves obliged to the other. But these differing conceptions of the moral significance of language need not be seen as opposed to each other. Rather, they can be conceptualized as complimentary accounts of the ways in which a moral point of (...)
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  21. Stephen A. Sherblom (2012). What Develops in Moral Development? A Model of Moral Sensibility. Journal of Moral Education 41 (1):117-142.score: 18.0
    The field of moral psychology would benefit from an integrative model of what develops in moral development, contextualized within the larger scope of social science research. Moral sensibility is proposed as the best concept to embody stated aims, but the content of this concept must be more finely articulated and conceptualized as a dynamic system. Moral sensibility is defined here as a developing dynamic interaction of (1) a host of developing capacities for morally relevant knowing (e.g. moral reasoning, (...)
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  22. Xiusheng Liu (2002). Mencius, Hume, and Sensibility Theory. Philosophy East and West 52 (1):75-97.score: 18.0
    Sensibility theory claims that, for any object x, x is good/right if and only if x is such as to make a certain sentiment appropriate. A realist position, sensibility theory claims conceptual and explanatory advantages over alternative metaethical theories. Sensibility theory, while revealing, presents a problem of its own: its central thesis involves an explanatory circularity. Here, a Mencius-Hume solution to that problem is offered.
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  23. Dominic Lopes (2005). Sight and Sensibility. Oxford University Press.score: 18.0
    Sight and Sensibility will be essential reading for anyone working in aesthetics and art theory, and for all those intrigued by the power of images to affect ...
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  24. Sharon M. Chubbuck, Terry J. Burant & Joan L. Whipp (2007). The Presence and Possibility of Moral Sensibility in Beginning Pre-Service Teachers. Ethics and Education 2 (2):109-130.score: 18.0
    This paper presents research on the moral sensibility of six pre-service teachers in an undergraduate teacher education program. Using their reflective writing across their first two semesters of coursework as well as focus group interviews in their third semester as sources of data, the paper identifies and describes three distinctive types of moral sensibility and examines ways in which moral sensibility interacts with experiences in teacher education. Suggestions for explicitly incorporating the moral in pre-service teacher education are (...)
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  25. Marjolein Oele (2009). Aesthetic Sensibility and Political Praxis. Radical Philosophy Review 12 (1/2):137-155.score: 18.0
    This paper develops insights from Foucault and Lyotard to examine the Darfur crisis and the transformative potential of spaces of alterity. We show that Foucault’s quest for an aesthetics of existence is an attempt to found an alternative form of ethics based on wakefulness, sensibility, and suspicion on the part of the subject. In the final part of the paper we link this idea to Lyotard’s sensibility of the sublime. We show how aesthetic sensibility can be transformed (...)
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  26. Yann Devos, Pieter Maeseele, Dirk Reheul, Linda Van Speybroeck & Danny De Waele (2008). Ethics in the Societal Debate on Genetically Modified Organisms: A (Re)Quest for Sense and Sensibility. [REVIEW] Journal of Agricultural and Environmental Ethics 21 (1):29-61.score: 18.0
    Via a historical reconstruction, this paper primarily demonstrates how the societal debate on genetically modified organisms (GMOs) gradually extended in terms of actors involved and concerns reflected. It is argued that the implementation of recombinant DNA technology out of the laboratory and into civil society entailed a “complex of concerns.” In this complex, distinctions between environmental, agricultural, socio-economic, and ethical issues proved to be blurred. This fueled the confusion between the wider debate on genetic modification and the risk assessment of (...)
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  27. Sandra Waddock (2010). Finding Wisdom Within—The Role of Seeing and Reflective Practice in Developing Moral Imagination, Aesthetic Sensibility, and Systems Understanding. Journal of Business Ethics Education 7:177-196.score: 18.0
    This paper explored the linkages among moral imagination, systems understanding, and aesthetic sensibility as related to the emergence (eventually) of wisdom. I develop a conceptual framework that links these capacities to wisdom through the capacity to “see” moral and ethical issues, which I argue is related to “the good”, to see a realistic understanding of systems in which the observer is embedded, or “the true”, and to appreciate the aesthetic qualities associated with a system or situation, or “the beautiful”. (...)
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  28. Dominic McIver Lopes (2007). Sight and Sensibility: Evaluating Pictures. Clarendon Press.score: 18.0
    Images have power - for good or ill. They may challenge us to see things anew and, in widening our experience, profoundly change who we are. The change can be ugly, as with propaganda, or enriching, as with many works of art. Sight and Sensibility explores the impact of images on what we know, how we see, and the moral assessments we make. Dominic Lopes shows how these are part of, not separate from, the aesthetic appeal of images. His (...)
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  29. Ann Pirruccello (2008). Philosophy in the ten Directions: Global Sensibility and the Imaginary. Philosophy East and West 58 (3):pp. 301-317.score: 18.0
    The emerging contours of global philosophy are being shaped by worldwide exchanges, diverse methods and approaches, the diminution of cultural hegemony, and expanded access to philosophical discussion. But globally intentioned scholars whose formative intellectual preparation is Anglo-European may be unaware of the role played by the imaginary in suppressing ideas and values that differ from one's root tradition. This essay uses a model of the Western philosophical imaginary taken from French researcher Michèle Le Doeuff, and draws connections between Le Doeuff's (...)
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  30. Andrew Stables (2010). Can 'Sensibility' Be Re-'Associated'? Reflections on T.S. Eliot and the Possibility of Educating for a Sustainable Environment. Ethics and Education 3 (2):161-170.score: 18.0
    The paper considers T.S. Eliot's 'dissociation of sensibility' thesis, considering its philosophical value and attempting to defend it against published objections. While accepting some of the criticisms, it is argued that Eliot's argument is sound to a significant extent. Eliot's account retains explanatory power with regard to an enduring arts-science divide in schooling and, more broadly, in environmental ethics. In both these areas, educators can, and should, find greater synergies between arts and science, and theoria and praxis , despite (...)
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  31. Joan L. Whipp, Terry J. Burant & Sharon M. Chubbuck (2007). The Presence and Possibility of Moral Sensibility in Beginning Pre-Service Teachers. Ethics and Education 2 (2):109-130.score: 18.0
    This paper presents research on the moral sensibility of six pre-service teachers in an undergraduate teacher education program. Using their reflective writing across their first two semesters of coursework as well as focus group interviews in their third semester as sources of data, the paper identifies and describes three distinctive types of moral sensibility and examines ways in which moral sensibility interacts with experiences in teacher education. Suggestions for explicitly incorporating the moral in pre-service teacher education are (...)
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  32. Stephen Gaukroger (2010). The Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680-1760. OUP Oxford.score: 18.0
    How did we come to have a scientific culture -- one in which cognitive values are shaped around scientific ones? Stephen Gaukroger presents a rich and fascinating investigation of the development of intellectual culture in early modern Europe, a period in which understandings of the natural realm began to fragment.
     
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  33. Michael Williams (2006). Science and Sensibility: McDowell and Sellars on Perceptual Experience. European Journal of Philosophy 14 (2):302–325.score: 15.0
  34. John W. Bender (2001). Sensitivity, Sensibility, and Aesthetic Realism. Journal of Aesthetics and Art Criticism 59 (1):73-83.score: 15.0
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  35. Justin D'Arms & Daniel Jacobson (2006). Sensibility Theory and Projectivism. In David Copp (ed.), The Oxford Handbook of Ethical Theory. Oxford University Press 186--218.score: 15.0
  36. William E. Connolly (1993). Beyond Good and Evil: The Ethical Sensibility of Michel Foucault. Political Theory 21 (3):365-389.score: 15.0
    To be ashamed of one's immorality—that is a step on the staircase at whose end one is also ashamed of one's morality.Friedrich Nietzsche.
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  37. Karen Stohr (2006). Practical Wisdom and Moral Imagination in Sense and Sensibility. Philosophy and Literature 30 (2):378-394.score: 15.0
  38. Alison Laywine (2003). Kant on Sensibility and the Understanding in the 1770s. Canadian Journal of Philosophy 33 (4):443 - 482.score: 15.0
  39. Alessandro Giovannelli (2008). Review: Dominic McIver Lopes: Sight and Sensibility: Evaluating Pictures. [REVIEW] Mind 117 (466):490-494.score: 15.0
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  40. James Reid (2004). Morality and Sensibility in Kant: Toward a Theory of Virtue. Kantian Review 8 (1):89-114.score: 15.0
    … an immense gulf is fixed between the domain of the concept of nature, the sensible, and the domain of the concept of freedom, the supersensible, so that no transition from the sensible to the supersensible is possible, just as if they were two different worlds.
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  41. Harold Osborne (1976). The New Sensibility of the 1960s. British Journal of Aesthetics 16 (2):99-107.score: 15.0
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  42. Andrews Reath (1989). Kant's Theory of Moral Sensibility. Respect for the Moral Law and the Influence of Inclination. Kant-Studien 80 (1-4):284-302.score: 15.0
  43. Jan Goldstein (1990). 'The Lively Sensibility of the Frenchman' : Some Reflections on the Place of France in Foucault's Histoire de la Folie. History of the Human Sciences 3 (3):333-341.score: 15.0
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  44. Béatrice Longuenesse (1998). Kant and the Capacity to Judge: Sensibility and Discursivity in the Transcendental Analytic of the "Critique of Pure Reason". Princeton University Press.score: 15.0
    "Kant and the Capacity to Judge" will prove to be an important and influential event in Kant studies and in philosophy.
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  45. Michael K. Shim (2010). Review: Nuzzo, Ideal Embodiment: Kant's Theory of Sensibility. Journal of the History of Philosophy 48 (2):pp. 248-249.score: 15.0
    This book is a survey of Kant's three Critiques that makes use of an "interpretive concept" that Nuzzo calls "transcendental embodiment" . According to Nuzzo, if we think of Kant as holding that there is something like the " a priori of the human body" or body as "the transcendental site of sensibility," which "displays a formal, ideal dimension essential to our experience as human beings" , then our understanding of Kant will be greatly improved. That is because the (...)
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  46. Nigel Rapport (1998). Review Articles : The Romantic Sensibility in Anthropological Science and the Individual Voice in History G. Stocking (Ed.) Romantic Motives: Essays on Anthropological Sensitivity. History of Anthropology, Vol. 6. Madison: University of Wisconsin Press, 1989. 286 Pp. ISBN 0-299-12364-2. [REVIEW] History of the Human Sciences 11 (1):139-145.score: 15.0
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  47. Peter Milne (2011). Sensibility and the Law: On Rancière's Reading of Lyotard. Symposium: The Canadian Journal of Continental Philosophy 15 (2):95-119.score: 15.0
    This paper responds to Rancière’s reading of Lyotard’s analysis of the sublime by attempting to articulate what Lyotard would call a “differend” between the two. Sketching out Rancière’s criticisms, I show that Lyotard’s analysis of the Kantian sublime is more defensible than Rancière claims. I then provide an alternative reading, one that frees Lyotard’s sublime from Rancière’s central accusation that it signals nothing more than the mind’s perpetual enslavement to the lawof the Other. Reading the sublime through the figure of (...)
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  48. John M. Doris (2005). Replies: Evidence and Sensibility. [REVIEW] Philosophy and Phenomenological Research 71 (3):656–677.score: 15.0
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  49. Jason Gaiger (2009). Sense and Sensibility: Evaluating Pictures by Dominic Lopes. European Journal of Philosophy 17 (3):447-451.score: 15.0
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