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

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  1. 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 (...)
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  2.  42
    Jari Kaukua & Vili Lähteenmäki (2010). Subjectivity as a Non-Textual Standard of Interpretation in the History of Philosophical Psychology. History & Theory 48 (1):21-37.
    Contemporary caution against anachronism in intellectual history, and the currently momentous theoretical emphasis on subjectivity in the philosophy of mind, are two prevailing conditions that set puzzling constraints for studies in the history of philosophical psychology. The former urges against assuming ideas, motives, and concepts that are alien to the historical intellectual setting under study, and combined with the latter suggests caution in relying on our intuitions regarding subjectivity due to the historically contingent characterizations it has (...)
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  3.  2
    Wilson Muoha Maina (2012). Public Ethical Discourses and the Diversity of Cultures, Religions and Subjectivity in History: Can We Agree on Anything? Journal for the Study of Religions and Ideologies 11 (32):18-36.
    Ethics deals with how we make decisions and the actions we perform. In decision-making, one weighs the pros and the cons of any course of action. Besides the realm of the private, there are ethical issues regularly dealt with in public discourses. Human identity in most instances is a cultural and religious construct. Our socio-historical background as human beings is constitutive of our identity and also informs our ethical decision making. In this essay, I argue for a possibility of positively (...)
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  4.  17
    Jari Kaukua & Vili Lähteenmäki (2008). Subjectivity as a Non-Textual Standard of Interpretation in the History of Philosophical Psychology. Proceedings of the Xxii World Congress of Philosophy 38:41-47.
    Contemporary caution of anachronism in intellectual history on the one hand, and currently momentous theoretical emphasis on subjectivity on the other, are two prevailing circumstances that set puzzling constraints for studies in the history of philosophical psychology. Together these circumstances call for heightened awareness of our own interpretive presuppositions as historians: the former urges against assuming ideas, motives, and concepts that may be alien in the historical intellectual setting under study and the latter suggests caution in relying (...)
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  5.  15
    Sebastian Luft (2007). The Subjectivity of Effective History and the Suppressed Husserlian Elements in Gadamer's Philosophical Hermeneutics. Idealistic Studies 37 (3):219-254.
    This essay makes two claims. The first, exegetical, point shows that there are Husserlian elements in Gadamer’s hermeneutics that are usually overlooked.The second, systematic, claim takes issue with the fact that Gadamer saw himself in alliance with the project of the later Heidegger. It would have been more fruitful had Gadamer aligned himself with Husserl and the Enlightenment tradition. Following Heidegger in his concept of “effective history,” Gadamer risks betraying the main tenets of the Enlightenment by shifting the weight (...)
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  6.  2
    Artemy Magun (2009). What is an Orientation in History? Openness and Subjectivity. Telos: Critical Theory of the Contemporary 2009 (147):121-148.
    This essay attempts to formulate an ethical program for today's left by showing that such a program should necessarily involve both the insistence on a subjectivity, in the sense of a revolutionary self-determination that would go beyond the liberal pre-established autonomy and an openness to the new and unrecognized that would go beyond all liberal tolerance. I further argue that the only way to understand the co-articulation of subjectivity and openness is to accentuate the event as the origin (...)
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  7. Aniruddha Chowdhury (2013). Post-Deconstructive Subjectivity and History: Phenomenology, Critical Theory, and Postcolonial Thought. Brill.
    Aniruddha Chowdhury offers an illuminating account of the post-deconstructive conception of subjectivity and history in the tradition of Continental thought, and Postcolonial theory.
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  8.  45
    Béatrice Han-Pile (2006). The Analytic of Finitude and the History of Subjectivity. In Gary Gutting (ed.), The Cambridge Companion to Foucault. Cambridge University Press
    In one of his last texts, Foucault defined his philosophical enterprise as an “analysis of the conditions in which certain relations between subject and object are formed or modified, insofar as they are constitutive of a possible knowledge”1, or again as “the manner in which the emergence of games of truth constituted, for a particular time and place and certain individuals, the historical a priori of a possible experience”2. Despite its eclipse during the genealogical period, the notion of the historical (...)
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  9.  8
    Iain Chambers (2001). Culture After Humanism: History, Culture, Subjectivity. Routledge.
    Culture After Humanism asks what happens to the authority of traditional Western modes of thought in the wake of postcolonial theory. Iain Chambers investigates moments of tension, interruptions which transform our perception of the world and test the limits of language, art and technology. In a series of interlinked discussions, ranging in focus from Susan Sontag's novel The Volcano Lover to the philosophy of Martin Heidegger, Jimi Hendrix and Baroque architecture and music, Chambers weaves together a critique of Western humanism, (...)
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  10. Jari Kaukua & Vili Lähteenmäki (2010). Subjectivity as a Non-Textual Standard of Interpretation in the History of Philosophical Psychology. History and Theory 49 (1):21-37.
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  11.  6
    Chris Darbyshire & Valerie E. M. Fleming (2008). Mobilizing Foucault: History, Subjectivity and Autonomous Learners in Nurse Education. Nursing Inquiry 15 (4):263-269.
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  12.  16
    Matthias Lutz-Bachmann (2005). History and Subjectivity: The Relevance of a Philosophical Concept of History in the Kantian Tradition. In Peter Koslowski (ed.), The Discovery of Historicity in German Idealism and Historism. Springer 212-222.
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  13.  25
    Eric Matthews (1999). Temporality, Subjectivity And History In Merleau-Ponty's Phenomenology. Philosophical Inquiry 21 (1):87-98.
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  14.  11
    Frank Cunningham (1991). History and Subjectivity. Radical Philosophy Review of Books 4 (4):5-8.
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  15.  12
    Vera L. Zolberg (1998). Theorizing History – Culture, Subjectivity: Introduction to Part II of the Symposium. [REVIEW] Theory and Society 27 (4):445-451.
  16.  33
    Wladyslaw Tatarkiewicz (1963). Objectivity and Subjectivity in the History of Aesthetics. Philosophy and Phenomenological Research 24 (2):157-173.
  17.  6
    Roger S. Gottlieb (1987/1993). History and Subjectivity: The Transformation of Marxist Theory. Humanities Press.
  18.  15
    Tom Rockmore (1991). Subjectivity and the Ontology of History. The Monist 74 (2):187-205.
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  19.  6
    L. Kramer (2003). Subjectivity Rampant! Music, Hermeneutics and History. In Martin Clayton, Trevor Herbert & Richard Middleton (eds.), The Cultural Study of Music: A Critical Introduction. Routledge 124.
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  20. Maina Wilson Muoha (2012). Public Ethical Discourses and the Diversity of Cultures, Religions and Subjectivity in History: Can We Agree on Anything? Journal for the Study of Religions and Ideologies 32:18-36.
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  21.  9
    David Carr (2004). Rereading the History of Subjectivity. Symposium: The Canadian Journal of Continental Philosophy 8 (2):363-377.
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  22.  4
    The Editors (1997). Alain Renaut, The Era of the Individual: Contribution to a History of Subjectivity. Journal of French and Francophone Philosophy 9 (1):77-77.
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  23.  3
    K. M. Brien (1990). Book Reviews : Roger S. Gottlieb, History and Subjectivity: The Transformation of Marxist Theory, Temple University Press, Philadelphia, 1987. Pp. Xviii, 318, $37.95. [REVIEW] Philosophy of the Social Sciences 20 (2):263-269.
  24.  3
    Jane Sutton (1999). Negation, Subjectivity, and the History of Rhetoric (Review). Philosophy and Rhetoric 32 (2):180-184.
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  25. David Carr (2004). Rereading the History of Subjectivity. Symposium 8 (2):363-377.
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  26. E. Ficara (2001). Problems of Subjectivity in Contemporary History-Report on the October 2000 Cologne Colloquium Honoring Klaus Dusing on His Seventieth Birthday. Giornale Critico Della Filosofia Italiana 21 (1):204-205.
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  27. Anton O. Kris & Steven H. Cooper (1995). Objectivity and Subjectivity in Psychoanalysis: A History and Introduction. Common Knowledge 4:174-196.
     
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  28. A. Magun (2009). What is an Orientation in History? Openness and Subjectivity. Télos 2009 (147):121-148.
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  29. Raymond Martin (1979). History and Subjectivity. Ratio 21 (1):44.
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  30. Marsha Meskimmon, Peg Brand & Mary Devereaux (2006). Women Making Art: History, Subjectivity, Aesthetics. Journal of Aesthetics and Art Criticism 64 (3):384-387.
     
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  31.  4
    Alain Renaut (1999). The Era of the Individual: A Contribution to a History of Subjectivity. Princeton University Press.
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  32.  15
    Brian Schroeder (1996). Altared Ground: Levinas, History, and Violence. Routledge.
    One of the most pressing concerns for contemporary society is the issue of violence and the factors that promote it. In Altared Ground: Levinas, History and Violence , Brian Schroeder stages an engagement between Emmanuel Levinas, one of the leading figures in 20th century Continental philosophy, and Plato, Hegel, Heidegger, Nietzsche, Merleau-Ponty, Derrida and others in the history of ideas. Not merely an exposition of Levinas' original and complex ethical thinking, Brian Schroeder seeks to re-read the history (...)
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  33.  19
    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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  34.  64
    Kim Atkins (ed.) (2005). Self and Subjectivity. Blackwell Pub..
    The book provides a comprehensive, accessible, and high-quality text that introduces the reader to various conceptions of self and subjectivity in relation to ...
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  35. Allegra De Laurentiis (2005). Subjects in the Ancient and Modern World: On Hegel's Theory of Subjectivity. Palgrave Macmillan.
    Being a subject and being conscious of being one are different realities. According to Hegel, the difference is not only conceptual, but also influences people's experience of the world and of one another. This book aims to explain some basic aspects of Hegel's conception of subjectivity with particular regard to the difference he saw in ancient and modern ways of thinking about and acting as individuals, persons and moral subjects.
     
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  36.  27
    Harvie Ferguson (2000). Modernity and Subjectivity: Body, Soul, Spirit. University Press of Virginia.
    Has not such a promiscuous, ill-defined concept come to obscure and confuse rather than clarify a genuine understanding of our experience?Harvie Ferguson ...
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  37. Dipti Shukla (1987). Subjectivity in Kierkegaard's Philosophy: The Meaning and Importance. Mansi Prakashan.
     
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  38.  13
    Jenny Chamarette (2013). Phenomenology and the Future of Film: Rethinking Subjectivity Beyond French Cinema. Palgrave Macmillan.
    Introduction -- Time and matter: temporality, embodied subjectivity and film phenomenology -- Knowing and nothing: Chris Marker, subjective temporalities and vocalic bodies in the future tense -- Agnès Varda's Trinket box: subjective relationality, affect and temporalised space -- Burlesque gestures and bodily attention: phenomenologies of the ephemeral in Chantal Akerman -- Threatened corporealities: thinking with the films of Philippe Grandrieux -- Conclusion: rethinking cinematic subjectivity and beyond.
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  39. Michael Hinz (1993). Self-Creation and History: Collingwood and Nietzsche on Conceptual Change. Upa.
    In Self-Creation and History, Michael Hinz focuses on the works of Collingwood and Nietzsche, showing how each construes traditional problems in metaphysics as problems generated in history and through conceptual change.
     
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  40.  12
    Amedeo Giorgi (2013). Reflections on the Status and Direction of Psychology: An External Historical Perspective. Journal of Phenomenological Psychology 44 (2):244-261.
    Whenever one reads internal histories of psychology what is covered is the establishment of a lab by Wundt in 1879 as the initiating act and then the breakaway movements of the 20th Century are discussed: Behaviorism, Gestalt Theory, Psychoanalysis, and most recently the Cognitive revival. However, Aron Gurwitsch described a perspective noted by Cassirer and first developed by Malebranche, which dates the founding of psychology at the same time as that of physics in the 17th Century. This external perspective shows (...)
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  41.  21
    Hilary Rose (1999). Changing Constructions of Consciousness. Journal of Consciousness Studies 6 (11-12):251-258.
    No fresh-minted concept like the fluid genome or indeed sexual harassment , consciousness has become immensely fashionable, but this time round as part of the new found cultural popularity of the natural sciences. However, what is immediately noticeable about the proliferation over the past decade of books and journals with ‘consciousness’ in their titles or invoked in their texts is that they seem to be drawn to the cultural glamour of the concept, but with little sense that the concept of (...)
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  42.  1
    Thomas H. Ford (2015). The Natural History of Aesthetics. Journal of the Philosophy of History 9 (2):220-239.
    _ Source: _Volume 9, Issue 2, pp 220 - 239 Art has been crucial for Western philosophy roughly since Kant – that is, for what is becoming known as “correlationist” philosophy – because it has so often had assigned to it a singular ontological status. The artwork, in this view, is material being that has been transfigured and shot through with subjectivity. The work of art, what art does and how it works have all been understood as mediating between (...)
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  43.  6
    Dermot Moran (2016). Sinnboden der Geschichte: Foucault and Husserl on the Structural a Priori of History. Continental Philosophy Review 49 (1):13-27.
    In this paper I explore Husserl’s and Foucault’s approaches to the historical a priori and defend Husserl’s richer notion. Foucault borrows the expression ‘historical a priori’ from Husserl and there are continuities, but also significant and ultimately irreconcilable differences, between their conceptions. Both are looking for ‘conditions of possibility,’ forms of ‘institution’ or instauration, and patterns of transformation, for scientific knowledge. Husserl identifies the ‘a priori of history’ with the ‘historical a priori’ and believes that the ‘invariant essential structures (...)
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  44.  14
    Nikolaj Plotnikov (2009). Sergej N. Trubetskoj and the Concept of "Subject" in the History of Russian Thought. Studies in East European Thought 61 (2/3):197 - 208.
    The basic tendencies in the conceptual history of the 'subject' within Russian intellectual history are presented. This backgrounds a closer analysis of S. Trubetskoj's concept of 'conciliar consciousness', including the problems and aporiae connected with it. It will be shown that and how this conception depends on assumptions from prekantian metaphysics and therefore ignores the Kantian account of subjectivity.
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  45.  17
    J. Victor Koschmann (1996). Revolution and Subjectivity in Postwar Japan. University of Chicago Press.
    After World War II, Japanese intellectuals believed that world history was moving inexorably toward bourgeois democracy and then socialism. But who would be the agents--the active "subjects"--of that revolution in Japan? Intensely debated at the time, this question of active subjectivity influenced popular ideas about nationalism and social change that still affect Japanese political culture today. In a major contribution to modern Japanese intellectual history, J. Victor Koschmann analyzes the debate over subjectivity. He traces the arguments (...)
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  46.  86
    Paul M. Livingston (2002). Experience and Structure: Philosophical History and the Problem of Consciousness. Journal of Consciousness Studies 9 (3):15-33.
    Investigation and analysis of the history of the concepts employed in contemporary philosophy of mind could significantly change the contemporary debate about the explainability of consciousness. Philosophical investigation of the history of the concept of qualia and the concept of scientific explanation most often presupposed in contemporary discussions of consciousness reveals the origin of both concepts in some of the most interesting philosophical debates of the twentieth century. In particular, a historical investigation of the inheritance of concepts of (...)
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  47.  12
    Pieter Verstraete (2007). Towards a Disabled Past: Some Preliminary Thoughts About the History of Disability, Governmentality and Experience. Educational Philosophy and Theory 39 (1):56–63.
    In this article a humble attempt is made to bridge the gap between the history of education and the philosophy of education with reference to what has been called Disability Studies since the 1980s. After outlining some of the internal tensions within New Disability History concerning ‘critique’, ‘power’ and ‘history’ the suggestion is made to consider the possibilities of the word ‘experience’ in order to construct a ‘new’ way of approaching the past. Our reading of history (...)
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  48.  2
    L. Layton (2013). Psychoanalysis and Politics: Historicising Subjectivity. Mens Sana Monographs 11 (1):68.
    In this paper, I compare three different views of the relation between subjectivity and modernity: one proposed by Elisabeth Young-Bruehl, a second by theorists of institutionalised individualisation, and a third by writers in the Foucaultian tradition of studies of the history of governmentalities. The theorists were chosen because they represent very different understandings of the relation between contemporary history and subjectivity. My purpose is to ground psychoanalytic theory about what humans need in history and so (...)
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  49.  60
    Thomas Junker (1996). Factors Shaping Ernst Mayr's Concepts in the History of Biology. Journal of the History of Biology 29 (1):29 - 77.
    As frequently pointed out in this discussion, one of the most characteristic features of Mayr's approach to the history of biology stems from the fact that he is dealing to a considerable degree with his own professional history. Furthermore, his main criterion for the selection of historical episodes is their relevance for modern biological theory. As W. F. Bynum and others have noted, the general impression of his reviewers is that “one of the towering figures of evolutionary biology (...)
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  50.  30
    Raymond Martin (1997). The Essential Difference Between History and Science. History and Theory 36 (1):1-14.
    My thesis is that there is a deep, intractable difference, not between history and science per se, but between paradigmatically central kinds of historical interpretations-call them humanistic historical interpretations-and theories of any sort that are characteristic of the physical sciences. The difference is that unlike theories in the physical sciences, good humanistic historical interpretations reveal subjectivity, agency, and meaning. I use the controversy provoked by Gordon Wood's recent reinterpretation of the American Revolution to illustrate and substantiate this thesis. (...)
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