Search results for 'Subjectivity Christianity' (try it on Scholar)

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  1.  21
    Two Perspectives On Subjectivity (forthcoming). Lost and Found in Language: Two Perspectives on Subjectivity Hagi Kenaan. In Claudia Welz & Karl Verstrynge (eds.), Despite Oneself: Subjectivity and its Secret in Kierkegaard and Levinas. Turnshare 31.
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  2.  22
    Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum
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  3. Redistribution Subjectivity (2007). Chapter Five Subjectivity, Redistribution and Recognition Andy Blunden. In Julie Connolly, Michael Leach & Lucas Walsh (eds.), Recognition in Politics: Theory, Policy and Practice. Cambridge Scholars 84.
     
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  4.  63
    Christopher Hamilton (1998). Kierkegaard on Truth as Subjectivity: Christianity, Ethics and Asceticism. Religious Studies 34 (1):61-79.
    This paper is an exploration and interpretation of Kierkegaard's account of Christian belief. I argue that Kierkegaard believed that the Christian metaphysical tradition was exhausted and hence that there could be no defence of belief in God in purely rational terms. I defend this interpretation against objections, going on to argue that Kierkegaard thought it possible to defend a post-metaphysical conception of religious belief. I argue that Kierkegaard thought that such a defence was available if we understand correctly what it (...)
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  5.  13
    Daniele Lorenzini (2012). Foucault, Christianity, and the Genealogy of the Regimes of Truth. Iride: Filosofia e Discussione Pubblica 25 (2):391-402.
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  6.  34
    Michel Henry (2003). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind (...)
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  7.  4
    William J. Wainwright (1995). Reason and the Heart: A Prolegomenon to a Critique of Passional Reason. Cornell University Press.
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  8.  16
    Don Cupitt (2002). Is Nothing Sacred?: The Non-Realist Philosophy of Religion: Selected Essays. Fordham University Press.
    This book contains essays written over twenty years that appear in book form for the first time.
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  9. Marko J. Fuchs (2010). Sum Und Cogito: Grundfiguren Endlichen Selbstseins Bei Augustinus Und Descartes. Ferdinand Schöningh.
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  10. Susan Emanuel (ed.) (2002). I Am the Truth: Toward a Philosophy of Christianity. Stanford University Press.
    A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind (...)
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  11. Massimiliano Del Grosso (2007). Il Senso Comune E Il Rapporto Tra Filosofia E Teologia. Casa Editrice Leonardo da Vinci.
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  12. Louis P. Pojman (1985). The Logic of Subjectivity: Kierkegaard's Philosophy of Religion. Noûs 19 (4):633-641.
     
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  13.  13
    Dfm Strauss (2009). The (Social) Construction of the World – at the Crossroads of Christianity and Humanism. South African Journal of Philosophy 28 (2):222-233.
    In early modern philosophy the motive of logical creation emerged in reaction to the Greek-Medieval legacy of a realistic metaphysics. The dominant nominalistic trends of thought since Thomas Hobbes and Immanuel Kant explored its rationalistic implications. The latter drew the radical (humanistic) conclusion that the laws of nature are present in human thought a priori (i.e. before all experience). The irrationalistic side of nominalism emphasized the uniqueness and individuality of events – thus leading to the historicism of the 19th century (...)
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  14.  1
    Wing‐Cheuk Chan (2014). Liu Zongzhou and Michel Henry on Absolute Subjectivity. Journal of Chinese Philosophy 41 (3-4):328-343.
    With the thesis that life is auto-affection, the French philosopher Michel Henry introduced a phenomenology of life. By disclosing the parallels between the Ming Neo-Confucian Liu Zongzhou's and Henry's philosophy, this article tries to develop a more radical understanding of the essential difference between Liu Zongzhou's and Wang Yangming's Confucianism. Moreover, it will show in what sense Liu Zongzhou's doctrine is a phenomenology of life. In contrast to Henry's founding of the phenomenology of life upon Christianity, Liu Zongzhou's approach (...)
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  15. J. M. Beach (2005). Studies in Ideology: Essays on Culture and Subjectivity. Upa.
    In Studies in Ideology, poet and theorist J.M. Beach delivers a comprehensive analysis of the history and theory of "ideology." Beach offers his theory of ideology in conjunction with an extensive reading of history and contemporary affairs and ends the book with a brief biographical sketch of his own intellectual maturation, which is imbedded within a daring and timely critique of Christianity.
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  16.  39
    Rick Anthony Furtak (ed.) (2010). Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
    Machine generated contents note: Introduction Rick Anthony Furtak; 1. The 'Socratic secret': the postscript to the Philosophical Crumbs M. Jamie Ferreira; 2. Kierkegaard's Socratic pseudonym: a profile of Johannes Climacus Paul Muench; 3. Johannes Climacus' revocation Alastair Hannay; 4. From the garden of the dead: Johannes Climacus on religious and irreligious inwardness Edward F. Mooney; 5. The Kierkegaardian ideal of 'essential knowing' and the scandal of modern philosophy Rick Anthony Furtak; 6. Lessing and Socrates in Kierkegaard's Postscript Jacob Howland; 7. (...)
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  17.  63
    Dan Zahavi (2005). Subjectivity and Selfhood: Investigating the First-Person Perspective. Cambridge MA: Bradford Book/MIT Press.
    The relationship of self, and self-awareness, and experience: exploring classical phenomenological analyses and their relevance to contemporary discussions in ...
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  18. Timothy Lane (2015). Self, Belonging, and Conscious Experience: A Critique of Subjectivity Theories of Consciousness. In Rocco Gennaro (ed.), Disturbed consciousness: New essays on psychopathology and theories of consciousness. MIT Press
    Subjectivity theories of consciousness take self-reference, somehow construed, as essential to having conscious experience. These theories differ with respect to how many levels they posit and to whether self-reference is conscious or not. But all treat self-referencing as a process that transpires at the personal level, rather than at the subpersonal level, the level of mechanism. -/- Working with conceptual resources afforded by pre-existing theories of consciousness that take self-reference to be essential, several attempts have been made to explain (...)
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  19. Pietro Gori & Paolo Stellino (2015). Introductory Study. Nietzsche on Culture and Subjectivity. Enrahonar: Quaderns de Filosofía 2 (1):11-23.
    Nietzsche’s timeliness is patent in the renewed enthusiasm with which scholars in both the continental and analytic traditions have approached his works in recent years. Along with other topics, attention has been particularly directed towards two important issues: Nietzsche’s analysis, critique, and genealogy of culture, and his stance on subjectivity. In this introductory study we shall provide a brief outline of both these topics. As will be shown, they play a pivotal role in Nietzsche’s thought, and the link that (...)
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  20. Alexandre Billon & Uriah Kriegel (2015). Jaspers' Dilemma: The Psychopathological Challenge to Subjectivity Theories of Consciousness. In R. Gennaro (ed.), Disturbed Consciousness. MIT Press 29-54.
    According to what we will call subjectivity theories of consciousness, there is a constitutive connection between phenomenal consciousness and subjectivity: there is something it is like for a subject to have mental state M only if M is characterized by a certain mine-ness or for-me-ness. Such theories appear to face certain psychopathological counterexamples: patients appear to report conscious experiences that lack this subjective element. A subsidiary goal of this chapter is to articulate with greater precision both subjectivity (...)
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  21. Ericka Tucker (2013). The Subject of History: Historical Subjectivity and Historical Science. Journal of the Philosophy of History 7 (2):205-229.
    In this paper, I show how the phenomenological and hermeneutic traditions and method converge on their treatment of the historical subject. Thinkers from both traditions claim that subjectivity is shaped by a historical worldview. Each tradition provides an account of how these worldviews are shaped, and thus how essentially historical subjective experience is molded. I argue that both traditions, although offering helpful ways of understanding the way history shapes subjectivity, go too far in their epistemic claims for the (...)
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  22. Chad Kautzer (2013). Kant, Perpetual Peace, and the Colonial Origins of Modern Subjectivity. peace studies journal 6 (2):58-67.
    There has been a persistent misunderstanding of the nature of cosmopolitanism in Immanuel Kant’s 1795 essay “Perpetual Peace,” viewing it as a qualitative break from the bellicose natural law tradition preceding it. This misunderstanding is in part due to Kant’s explicitly critical comments about colonialism as well as his attempt to rhetorically distance his cosmopolitanism from traditional natural law theory. In this paper, I argue that the necessary foundation for Kant’s cosmopolitan subjectivity and right was forged in the experience (...)
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  23. Pete Mandik (2001). Mental Representation and the Subjectivity of Consciousness. Philosophical Psychology 14 (2):179-202.
    Many have urged that the biggest obstacles to a physicalistic understanding of consciousness are the problems raised in connection with the subjectivity of consciousness. These problems are most acutely expressed in consideration of the knowledge argument against physicalism. I develop a novel account of the subjectivity of consciousness by explicating the ways in which mental representations may be perspectival. Crucial features of my account involve analogies between the representations involved in sensory experience and the ways in which pictorial (...)
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  24.  20
    Robert B. Pippin (2005). The Persistence of Subjectivity: On the Kantian Aftermath. Cambridge University Press.
    The Persistence of Subjectivity examines several approaches to, and critiques of, the core notion in the self-understanding and legitimation of the modern, 'bourgeois' form of life: the free, reflective, self-determining subject. Since it is a relatively recent historical development that human beings think of themselves as individual centers of agency, and that one's entitlement to such a self-determining life is absolutely valuable, the issue at stake also involves the question of the historical location of philosophy. What might it mean (...)
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  25. Alex Hankey (2014). Complexity Biology-Based Information Structures Can Explain Subjectivity, Objective Reduction of Wave Packets, and Non-Computability. Cosmos and History: The Journal of Natural and Social Philosophy 10 (1):237-250.
    Background: how mind functions is subject to continuing scientific discussion. A simplistic approach says that, since no convincing way has been found to model subjective experience, mind cannot exist. A second holds that, since mind cannot be described by classical physics, it must be described by quantum physics. Another perspective concerns mind's hypothesized ability to interact with the world of quanta: it should be responsible for reduction of quantum wave packets; physics producing 'Objective Reduction' is postulated to form the basis (...)
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  26. Alexandre Billon (2011). Does Consciousness Entail Subjectivity? The Puzzle of Thought Insertion. Philosophical Psychology 26 (2):291 - 314.
    (2013). Does consciousness entail subjectivity? The puzzle of thought insertion. Philosophical Psychology: Vol. 26, No. 2, pp. 291-314. doi: 10.1080/09515089.2011.625117.
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  27. Peter Carruthers (2004). Suffering Without Subjectivity. Philosophical Studies 121 (2):99-125.
    This paper argues that it is possible for suffering to occur in the absence of phenomenal consciousness – in the absence of a certain sort of experiential subjectivity, that is. (Phenomenal consciousness is the property that some mental states possess, when it is like something to undergo them, or when they have subjective feels, or possess qualia.) So even if theories of phenomenal consciousness that would withhold such consciousness from most species of non-human animal are correct, this neednt mean (...)
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  28.  14
    Guoping Zhao (2014). Freedom Reconsidered: Heteronomy, Open Subjectivity, and the 'Gift of Teaching'. Studies in Philosophy and Education 33 (5):513-525.
    This paper analyzes the entanglement of the modern concepts of freedom, autonomy, and the modern notion of the subject and how a passion for and insistence on freedom has undermined the reconstruction of human subjectivity in Heidegger and Foucault, and how such passion has also limited the educational effort at addressing the problems brought to education by the modern notion of the subject. Drawing on Levinas, it suggests that a new understanding of freedom as heteronomy will allow us to (...)
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  29. Thomas Metzinger (2000). The Subjectivity of Subjective Experience: A Representationist Analysis of the First-Person Perspective. In Neural Correlates of Consciousness. MIT Press 285--306.
    This is a brief and accessible English summary of the "Self-model Theory of Subjectivity" (SMT), which is only available as German book in this archive. It introduces two new theoretical entities, the "phenomenal self-model" (PSM) and the "phenomenal model of the intentionality-relation" PMIR. A representationalist analysis of the phenomenal first-person persepctive is offered. This is a revised version, including two pictures.
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  30.  16
    Eduardo Ibarra-Colado, Stewart R. Clegg, Carl Rhodes & Martin Kornberger (2006). The Ethics of Managerial Subjectivity. Journal of Business Ethics 64 (1):45 - 55.
    This paper examines ethics in organizations in relation to the subjectivity of managers. Drawing on the work of Michel Foucault we seek to theorize ethics in terms of the meaning of being a manager who is an active ethical subject. Such a manager is so in relation to the organizational structures and norms that govern the conduct of ethics. Our approach locates ethics in the relation between individual morality and organizationally prescribed principles assumed to guide personal action. In this (...)
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  31.  7
    Gianni Vattimo (2010). Christianity, Truth, and Weakening Faith: A Dialogue. Columbia University Press.
    Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural ...
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  32.  59
    Jeff Kochan (2013). Subjectivity and Emotion in Scientific Research. Studies in History and Philosophy of Science 44 (3):354-362.
    A persistent puzzle for philosophers of science is the well-documented appeal made by scientists to their aesthetic emotions in the course of scientific research. Emotions are usually viewed as irremediably subjective, and thus of no epistemological interest. Yet, by denying an epistemic role for scientists’ emotional dispositions, philosophers find themselves in the awkward position of ignoring phenomena which scientists themselves often insist are of importance. This paper suggests a possible solution to this puzzle by challenging the wholesale identification of emotion (...)
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  33.  15
    John Smith, Oppenheim E., M. Frank & Josiah Royce (2001). The Problem of Christianity. Cath Univ Amer Pr.
    Josiah Royce’s late masterpiece, ’The Problem of Christianity’, is based on a series of lectures he delivered at Manchester College, Oxford, in 1913. It presents his philosophical interpretation of Christianity’s fundamental ideas--community, sin, atonement, and saving grace; shows their relevance to the current confluence of world religions; and grounds his position upon a personal transformation into genuine loyalty toward the community of the entire human family. (publisher, edited).
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  34. Karen Armstrong (1993). A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam. Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the three dominant monotheistic religions of the world—Judaism, Christianity, and Islam—have shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical (...)
     
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  35.  58
    Tobias Schlicht (2011). Non-Conceptual Content and the Subjectivity of Consciousness. International Journal of Philosophical Studies 19 (3):491 - 520.
    Abstract The subjectivity of conscious experience is a central feature of our mental life that puzzles philosophers of mind. Conscious mental representations are presented to me as mine, others remain unconscious. How can we make sense of the difference between them? Some representationalists (e.g. Tye) attempt to explain it in terms of non-conceptual intentional content, i.e. content for which one need not possess the relevant concept required in order to describe it. Hanna claims that Kant purports to explain the (...)
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  36. Anna Strhan (2012). Levinas, Subjectivity, Education: Towards an Ethics of Radical Responsibility. Wiley.
    _Levinas, Subjectivity, Education_ explores how the philosophical writings of Emmanuel Levinas lead us to reassess education and reveals the possibilities of a radical new understanding of ethical and political responsibility. Presents an original theoretical interpretation of Emmanuel Levinas that outlines the political significance of his work for contemporary debates on education Offers a clear analysis of Levinas’s central philosophical concepts, including the place of religion in his work, demonstrating their relevance for educational theorists Examines Alain Badiou’s critique of Levinas’s (...)
     
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  37.  81
    Joseph Neisser (forthcoming). What Subjectivity Is Not. Topoi:1-13.
    An influential thesis in contemporary philosophy of mind is that subjectivity is best conceived as inner awareness of qualia. (Purple Haze: The Puzzle of Consciousness. Oxford University Press, London, 2001) has argued that this unique subjective awareness generates a paradox which resists empirical explanation. On account of this “paradox of subjective duality,” Levine concludes that the hardest part of the hard problem of consciousness is to explain how anything like a subjective point of view could arise in the world. (...)
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  38.  3
    Vincent M. Colapietro (1988). Peirce's Approach to the Self: A Semiotic Perspective on Human Subjectivity. State University of New York Press.
    Based on a careful study of his unpublished manuscripts as well as his published work, this book explores Peirce's general theory of signs and the way in which Peirce himself used this theory to understand subjectivity.
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  39. Andrew Bowie (2003). Aesthetics and Subjectivity: From Kant to Nietzsche. Manchester University Press.
    This new, completely revised and re-written edition of Aesthetics and subjectivity brings up to date the original book's account of the path of German philosophy from Kant, via Fichte and Holderlin, the early Romantis, Schelling, Hegel, Schleimacher, to Nietzsche, in view of recent historical research and contemporary arguments in philosophy and theory in the humanities.
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  40.  21
    Sacha Golob (2015). Subjectivity, Reflection and Freedom in Later Foucault. International Journal of Philosophical Studies 23 (5):666-688.
    This paper proposes a new reading of the interaction between subjectivity, reflection and freedom within Foucault’s later work. I begin by introducing three approaches to subjectivity, locating these in relation both to Foucault’s texts and to the recent literature. I suggest that Foucault himself operates within what I call the ‘entanglement approach’, and, as such, he faces a potentially serious challenge, a challenge forcefully articulated by Han. Using Kant’s treatment of reflection as a point of comparison, I argue (...)
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  41.  38
    M. J. Vick & Carissa Martinez (2011). Teachers and Teaching: Subjectivity, Performativity and the Body. Educational Philosophy and Theory 43 (2):178-192.
    It has become almost commonplace to recognise that teaching is an embodied practice. Most analyses of teaching as embodied practice focus on the embodied nature of the teacher as subject. Here, we use Butler's concept of performativity to analyse the reiterated acts that are intelligible as—performatively constitute—teaching, rather of the teacher as subject. We suggest that this simultaneously helps explain the persistence of teaching as a narrow repertoire of actions recognisable as ‘teaching’, and the policing of conformity to teaching thus (...)
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  42.  82
    Rudolph Bauer (2012). The Wonder of Wonders – Subjectivity as Non-Duality. Transmission 2.
    This paper describes the contemporary phenomenological understanding of subjectivity as non dual awareness.
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  43.  47
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  44. Thomas Metzinger (2003). Being No One: The Self-Model Theory of Subjectivity. MIT Press.
    " In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of...
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  45.  11
    Yoshimi Kawade (2009). On the Nature of the Subjectivity of Living Things. Biosemiotics 2 (2):205-220.
    A biosemiotic view of living things is presented that supersedes the mechanistic view of life prevalent in biology today. Living things are active agents with autonomous subjectivity, whose structure is triadic, consisting of the individual organism, its Umwelt and the society. Sociality inheres in every living thing since the very origin of life on the earth. The temporality of living things is guided by the purpose to live, which works as the semantic boundary condition for the processes of embodiment (...)
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  46.  84
    Patrick Grüneberg & Kenji Suzuki (2013). A Lesson From Subjective Computing: Autonomous Self-Referentiality and Social Interaction as Conditions for Subjectivity. AISB Proceedings 2012:18-28.
    In this paper, we model a relational notion of subjectivity by means of two experiments in subjective computing. The goal is to determine to what extent a cognitive and social robot can be regarded to act subjectively. The system was implemented as a reinforcement learning agent with a coaching function. To analyze the robotic agent we used the method of levels of abstraction in order to analyze the agent at four levels of abstraction. At one level the agent is (...)
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  47.  6
    Diana T. Meyers (1994). Subjection and Subjectivity: Psychoanalytic Feminism and Moral Philosophy. Routledge.
    Diana Tietjens Meyers examines the political underpinnings of psychoanalytic feminism, analyzing the relation between the nature of the self and the structure of good societies. She argues that impartial reason--the approach to moral reflection which has dominated 20th-century Anglo-American philosophy--is inadequate for addressing real world injustices. ____Subjection and Subjectivity__ is central to feminist thought across a wide range of disciplines.
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  48.  5
    Peter N. Jordan (2016). Minimalist Engagement: Rowan Williams on Christianity and Science. Zygon 51 (2):387-404.
    During his time as Archbishop of Canterbury, Rowan Williams addressed the relations between Christianity and science at some length. While many contemporary theologians have explored the natural sciences in detail and have deployed scientific ideas and concepts in their theological work, Williams's writings suggest that theology has little need for natural scientific knowledge. For Williams, the created order's relationship to God renders the content of scientific theories about how finite causes are materially constituted and interact of little theological importance. (...)
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  49.  70
    Rudolph Bauer (2013). Winnicott and Lacan and The Lack Within Subjectivity In the Context of Dzogchen. Transmission 6.
    This paper focuses on Winnicott and Lacan and the lack within subjectivity in light of dzogchen.
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  50. Søren Kierkegaard (2004). Training in Christianity. Vintage Books.
    Kierkegaard struck out against all forms of established order–including the established church–that work to make men complacent with themselves and thereby obscure their personal responsibility to encounter God. He considered Training in Christianity his most important book. It represented his effort to replace what he believed had become "an amiable, sentimental paganism" with authentic Christianity. Kierkegaard's challenge to live out the implications of Christianity in the most personal decisions of life will greatly appeal to readers today who (...)
     
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