Search results for 'Transcendence (Philosophy) in literature' (try it on Scholar)

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  1.  5
    Regina M. Schwartz (ed.) (2004). Transcendence: Philosophy, Literature, and Theology Approach the Beyond. Routledge.
    In Transcendence , thinkers from John Milbank, Graham Ward, and Kevin Hart, to Thomas Carlson, Slavoj Zizek, and Jean-Luc Marion have come together to create the definitive analysis of this key concept in modern theological and philosophical thought.
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  2.  19
    Phyllis Carey (ed.) (1997). Wagering on Transcendence: The Search for Meaning in Literature. Sheed & Ward.
    Through essays, Mount Mary College professors from various disciplines analyze several pieces of literature from a variety of genres and authors to show how ...
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  3. Joakim Sigvardson (2002). Immanence and Transcendence in Thomas Pynchon's Mason & Dixon: A Phenomenological Study. Almquist & Wiksell International.
     
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  4.  6
    A. Lichtigfeld (1953). Jaspers' Concept of Transcendence (God) in Recent Literature. Philosophy 28 (106):255 - 259.
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  5.  24
    Shiling Xiang (2010). Inquiry Into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie. Frontiers of Philosophy in China 5 (4):471-485.
    Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship (...)
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  6. Bo Gustavsson (2010). Det Stora Okända: Kulturkritiska Essäer. Brutus Östlings Bokförlag Symposium.
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  7.  0
    Xiang Shiling (2010). Inquiry Into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie. Frontiers of Philosophy in China 5 (4):471-485.
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  8.  4
    James Tartaglia (2011). Philosophy Between Religion and Science. Essays in Philosophy 12 (2):3.
    Philosophical concerns are evidenced from the beginning of human literature, which have no obvious connection to philosophy’s mainstream epistemological and metaphysical problematic. I reject the views that the nature of philosophy is a philosophical question, and that the discipline is united by methodology, arguing that it must be united by subject matter. The origins of the discipline provide reasons to doubt the existence of a unifying subject matter, however, and scepticism about philosophy also arises from its a priori methodology (...)
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  9.  41
    Mark Richard McCulloh (2006). Destruction and Transcendence in W. G. Sebald. Philosophy and Literature 30 (2):395-409.
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  10.  10
    Robert A. Martin (1977). The Romantic Sublime: Studies in the Structure and Psychology of Transcendence (Review). Philosophy and Literature 1 (3):360-361.
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  11.  9
    Linnell Secomb (1999). Beauvoir’s Minoritarian Philosophy. Hypatia 14 (4):96-113.
    : Drawing on Gilles Deleuze and Félix Guattari's elaborations of the project of philosophy and styles of minoritarian literature, it becomes possible to reveal new dimensions in Simone de Beauvoir's The Second Sex. In this work she uses a minoritarian philosophy, which is an accessible and collaborative mode of philosophizing, to create a concept of Woman as an incarnate-becoming. This concept overcomes the dichotomizing of transcendence and immanence, and revalues feminine existence within philosophical discourses.
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  12.  9
    Canan Şavkay (2013). Ethics and the Third Party in Iris Murdoch's The Green Knight. Philosophy and Literature 36 (2):347-362.
    Arguing that he wants to achieve a better understanding of the philosophy of Emmanuel Levinas, C. Fred Alford in his article “Emmanuel Levinas and Iris Murdoch: Ethics as Exit?” compares Levinas’s ideas with those of Iris Murdoch and concludes that the major difference between the two philosophers consists in their attitude toward everyday reality. Alford claims that although both philosophers are concerned with one’s relation with the other person, Levinas is “never interested in the concrete reality of the other person, (...)
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  13.  79
    Lilian Alweiss (2008). Søren Overgaard, Husserl and Heidegger on Being in the World. [REVIEW] Husserl Studies 24 (1):65-71.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. (...)
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  14.  3
    Phil Oliver (2001). William James's "Springs of Delight": The Return to Life. Vanderbilt University Press.
    This enterprising book, written in the spirit of William James, urges our appreciation of the intensely personal character of spiritual transcendence. Phil Oliver's work has important implications for specialists concerned with the Jamesian concept of "pure experience," and it illuminates significant interdisciplinary ties among philosophy, literature, and other intellectual domains.
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  15.  4
    Steven M. Emmanuel, Jon Stewart & William McDonald (eds.) (2014). Volume 15, Tome III: Kierkegaard's Concepts: Envy to Incognito. Ashgate.
    Kierkegaard’s Concepts is a comprehensive, multi-volume survey of the key concepts and categories that inform Kierkegaard’s writings. Each article is a substantial, original piece of scholarship, which discusses the etymology and lexical meaning of the relevant Danish term, traces the development of the concept over the course of the authorship, and explains how it functions in the wider context of Kierkegaard’s thought. Concepts have been selected on the basis of their importance for Kierkegaard’s contributions to philosophy, theology, the social sciences, (...)
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  16.  3
    Duncan Large (2001). Nietzsche and Proust: A Comparative Study. Oxford University Press.
    This book combines a Nietzschean reading of Proust's novel A la recherche du temps perdu with a Proustian reading of Nietzsche's philosophy. It focuses on the problem of knowledge, the status of the self, the experience of transcendence, and the complex time structures in the works of the two writers.
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  17.  15
    Gary J. Shipley & Nicola Masciandaro (2012). Open Commentary to Eugene Thacker's" Cosmic Pessimism". Continent 2 (2):76-81.
    continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / penetrates (...)
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  18.  12
    A. Larson (2003). Gatsby and Us. Critical Horizons 4 (2):281-303.
    What are the practical uses of literature and how can philosophy help in determining these uses? This article attempts to answer these questions by examining Gilles Deleuze's application of Spinoza's ontology in a philosophy of immanence. This examination is carried out through a close and practical reading of F.Scott Fitzgerald's The Great Gatsby. By showing how Fitzgerald's text invites a double reading, one of both transcendence and immanence, the practical consequences for literature and philosophy are revealed in (...)
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  19.  0
    D. Chatterjee (1995). Workship and the Spirit of Action. Journal of Human Values 1 (1):117-126.
    This paper identifies the field of work as an adventure of consciousness and uses a new phrase to describe it—WORKSHIP, work as worship. Based primarily on the classical psycho-philosophy of India, laid down in the vedantic literature, this model of workship attempts a shift in paradigm from the Greek concept of work as 'ponos' or pain to a liberating dimension of work, the ultimate aims of which are ananda and mukti .Examining the various elements that constitute workship, the author (...)
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  20. Mervyn Hartwig & Jamie Morgan (eds.) (2012). Critical Realism and Spirituality: Theism, Atheism, and Meta-Reality / Edited by Mervyn Hartwig and Jamie Morgan. Routledge.
    The rise of neo-integrative worldviews : towards a rational spirituality for the coming planetary civilization -- Beyond fundamentalism : spiritual realism, spiritual literacy and education -- Realism, literature and spirituality -- Judgemental rationality and the equivalence of argument : realism about God, response to Morgan's critique -- Transcendence and God : reflections on critical realism, the "new atheism", and Christian theology -- Human sciences at the edge of panentheism : God and the limits of ontological realism -- Beyond (...)
     
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  21. Chenshan Tian (1999). Bianzhengfa, a Chinese Representation of Marxian Dialectics. Dissertation, University of Hawai'i
    Western scholars read "dialectical materialism" in Chinese Marxism within a Western philosophical frame. Some hold that Chinese Marxism is Chinese in some important sense, but fail to see what is involved; others see nothing particularly Chinese about Chinese Marxism. Similarly, Chinese Marxists identify bianzhengfa with Marxian dialectic, without adequately realizing the difficulties attending that concept. ;The dissertation shows tongbian as a distinct but not necessarily unique style of Chinese "thought" , which was formulated in ancient philosophical literature such as (...)
     
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  22.  42
    Edward K. Kaplan (1972). Gaston Bachelard's Philosophy of Imagination: An Introduction. Philosophy and Phenomenological Research 33 (1):1-24.
    A psychology, Phenomenology and ontology of creativity developed by this french epistemologist and historian of science (1884-1962) are systematically described. Starting from analysis of image networks in literature, Bachelard presents imagination as autonomous, A power of human transcendence, A force preceding perception and memory. He ultimately surpasses psychological reductionism. Imagination of form is inferior to imagination of matter (depth); yet they both are secondary to dynamic imagination. Bachelard's fundamental method is a phenomenological study of images as origins of (...)
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  23.  5
    Daniel M. Hausman (1984). Philosophy and Economic Methodology. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1984:231 - 249.
    This paper is concerned with the puzzling divorce that exists between writing on economic methodology and work by philosophers of science. After documenting the extent and nature of the separation and making some disparaging comments about the quality of much of the literature on economic methodology, this essay argues that the divorce results from the differences between the aims of philosophers of science, who are concerned to learn about knowledge acquisition in disciplines such as economics, and the more immediately (...)
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  24.  37
    Simon Critchley (2004). Very Little-- Almost Nothing: Death, Philosophy, Literature. Routledge.
    Very Little ... Almost Nothing puts the question of the meaning of life back at the center of intellectual debate. Its central concern is how we can find a meaning to human finitude without recourse to anything that transcends that finitude. A profound but secular meditation on the theme of death, Critchley traces the idea of nihilism through Blanchot, Levinas, Jena Romanticism and Cavell, culminating in a reading of Beckett, in many ways the hero of the book. For this Second (...)
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  25. Ulrich Plass (2006). Language and History in Adorno's Notes to Literature. Routledge.
    Language and History in Theodor W. Adorno's Notes to Literature explores Adorno’s essays on literature as an independent contribution to his aesthetics with an emphasis on his theory and practice of literary interpretation. Essential to Adorno’s essays is his unorthodox treatment of language and history and his elaboration of the links between the two. One of Adorno’s major but often-neglected claims is that truth is relative to its historical medium, language. Adorno persistently and creatively tries to narrow the (...)
     
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  26.  9
    Kris Sealey (2013). The 'Face' of the Il y A: Levinas and Blanchot on Impersonal Existence. [REVIEW] Continental Philosophy Review 46 (3):431-448.
    This essay argues for a reading of Levinas’ work which prioritizes the significance of the il y a over the personal Other. I buttress this reading by using the well-documented intersections between Levinas’ work and that of Maurice Blanchot. Said otherwise, I argue that Levinas’ relationship with Blanchot (a relationship that is very much across the notion of the il y a) calls scholars of the Levinasian corpus to place the conception of impersonal existence to the forefront. To do so (...)
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  27.  33
    Michael Fagenblat (2002). Il Y a du Quotidien: Levinas and Heidegger on the Self. Philosophy and Social Criticism 28 (5):578-604.
    Levinas's notion of il y a (there is) existence is shown to be the organizing principle behind his challenge to Being and Time. The two main aspects of that challenge propose an ontology that is not entirely reduced to being-in-the-world and a correlative account of the self that is not entirely reduced to context. In that way Levinas attempts first to restore unconditional value to the self and then to 'produce' a pluralist social ontology based on the independence of persons. (...)
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  28.  7
    Philip Leon (1933). Immanence and Transcendence. Philosophy 8 (29):77 - 86.
    The following is an attempt at an analysis of some of the difficulties of a certain religious or metaphysical attitude which, common as it has been to many ages, and familiar as we are with it in what we know of the early Greek thinkers and the Sophists, may yet, in the status of settled and almost universally accepted dogma which it has assumed, be said to be the peculiar inheritance of our own generation. We meet it in formal philosophic (...)
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  29.  96
    Joseph F. Graham (1992). Onomatopoetics: Theory of Language and Literature. Cambridge University Press.
    The relationship of words to the things they represent and to the mind that forms them has long been the subject of linguistic enquiry. Joseph Graham's challenging book takes this debate into the field of literary theory, making a searching enquiry into the nature of literary representation. It reviews the arguments of Plato's Cratylus on how words signify things, and of Chomsky's theory of the innate "natural" status of language (contrasted with Saussure's notion of its essential arbitrariness). In the process, (...)
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  30.  12
    Nikky-Guninder Kaur Singh (1993). The Feminine Principle in the Sikh Vision of the Transcendent. Cambridge University Press.
    A critical interpretation of Sikh literature from a feminist perspective.
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  31. Kevin Fischer (2004). Converse in the Spirit: William Blake, Jacob Boehme, and the Creative Spirit. Fairleigh Dickinson University Press.
    Converse in the Spirit is a comparative study of the writings of William Blake and the German visionary philosopher Jacob Boehme. It argues that the relationship between Blake and Boehme was a meeting of like minds that transcended place and time, that each regarded himself as part of a community of vision, and aspiration, and believed that any predominant form ofthought and understanding was only partial.
     
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  32.  6
    Steven Shankman (2010). Other Others: Levinas, Literature, Transcultural Studies. State University of New York Press.
    The promise of language in the depths of hell: Primo Levi's Canto of Ulysses and Inferno -- The difference between difference and otherness: Il milione of Marco Polo and Calvino's Le città invisibili -- Traces of the Confucian/Mencian other: ethical moments in Sima Qian's Records of the historian -- War and the Hellenic splendor of knowing: Euripides, Hölderlin, Celan -- The saying, the said, and the betrayal of mercy in Shakespeare's Merchant of Venice -- Nom de dieu, quelle race: the (...)
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  33. Nigel Rapport (1997). Transcendent Individual: Towards a Literary and Liberal Anthropology. Routledge.
    Transcendent Individual is an anthropological account of individual creativity and its conscious engagement in society. Drawing widely on ethnographic and theoretic material, and bringing into debate a range of voices--Nietzsche, Wilde and Forster, Bateson and Gerald Edelman, George Steiner, Richard Rorty and John Berger, Edmund Leach and Anthony Cohen--the book approaches individuality in terms of a range of issues: biological integrity, consciousness, agency, democracy, discourse, knowledge, consumerism, globalism and play.
     
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  34.  16
    Anne Hawkins (1984). Two Pathographies: A Study in Illness and Literature. Journal of Medicine and Philosophy 9 (3):231-252.
    This study compares two autobiographical descriptions of illness – the seventeenth-century John Donne's Devotions Upon Emergent Occasions and the twentieth-century Cornelius and Kathryn Ryan's A Private Battle . I begin by identifying the basic structure in both narratives as parallel to that of the case history, and then show how each individual's experience is shaped by the conditions of illness appropriate to their respective cultures. Lastly, I discuss the way in which both authors understand and represent sickness, as well as (...)
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  35.  30
    John D. Lyons (2005). Before Imagination: Embodied Thought From Montaigne to Rousseau. Stanford University Press.
    Before imagination became the transcendent and creative faculty promoted by the Romantics, it was for something quite different. Not reserved to a privileged few, imagination was instead considered a universal ability that each person could direct in practical ways. To imagine something meant to form in the mind a replica of a thing—its taste, its sound, and other physical attributes. At the end of the Renaissance, there was a movement to encourage individuals to develop their ability to imagine vividly. Within (...)
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  36. Ronny Miron (2004). From Opposition to Reciprocity: Karl Jaspers on Science, Philosophy and What Lies Between Them. International Philosophical Quarterly 44 (2):147-163.
    This article deals with the relationship between philosophy and science in the writings of Karl Jaspers and with its reception in the wider scholarly literature. The problem discussed is how to characterize the relationship that exists between science—defined on pure Kantian grounds as a universally valid knowledge of phenomenal objects—and philosophy—conceived by Jaspers as the transcending mode of thinking of personal Existenz rising towards the totality and unity of Being. Two solutions to that problem arise from Jaspers’s writings. The (...)
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  37.  31
    Ben Woodard (2010). Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy. Continent 1 (1):3-13.
    continent. 1.1 (2011): 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  38.  43
    Søren Overgaard (2004). Husserl and Heidegger on Being in the World. Kluwer Academic Publishers.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. (...)
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  39.  1
    Yu-lin Lee (2013). Translating Deleuze: On the Uses of Deleuze in a Non-Western Context. Deleuze Studies 7 (3):319-329.
    This paper aims to explore the appropriation of Deleuzian literary theory in the Chinese context and its potential for mapping a new global poetics. The purpose of this treatment is thus twofold: first, it will redefine the East–West literary relationship, and second, it will seek a new ethics of life, as endorsed by Deleuze's philosophy of immanence. One finds an affinity between literature and life in Deleuze's philosophy: in short, literature appears as the passage of life and an (...)
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  40.  11
    Jennifer Anna Gosetti (2002). Tragedy and Truth in Heidegger and Jaspers. International Philosophical Quarterly 42 (3):301-314.
    In this essay, I aim to engage Martin Heidegger’s and Karl Jaspers’s views of the tragic in critical dialogue in order to show that for both of these philosophers tragedy, in literature and in its philosophical interpretation, defines the relationships of thought to transcendence, of history to truth, I begin with an account of Jaspers’s treatment of the tragic, proceed to interpret Heidegger’s account of tragic poetry and his post-tragic notion of Gelassenheit, and finally outline the limitations of (...)
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  41.  20
    Shyam Ranganathan (2011). An Archimedean Point for Philosophy. Metaphilosophy 42 (4):479-519.
    According to the orthodox account of meaning and translation in the literature, meaning is a property of expressions of a language, and translation is a matching of synonymous expressions across languages. This linguistic account of translation gives rise to well-known skeptical conclusions about translation, objectivity, meaning and truth, but it does not conform to our best translational practices. In contrast, I argue for a textual account of meaning based on the concept of a TEXT-TYPE that does conform to our (...)
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  42. J. Gonda (1960). De overwinning op de dood in het oudste indische denken. Tijdschrift Voor Filosofie 22 (2):174-204.
    Whereas the Upanishads contain much which is, strictly speaking, of little interest to the historian of Indian thought, the Pre-Upanishadic texts are not completely devoid of passages which are of special importance for anyone who endeavours to trace the origin and oldest form of the main texts of classical Indian philosophy. Too often the difference between Upanishads and Pre-Upanishadic literature has been exaggerated ; too often the philosophical importance of the ritualistic speculations contained in the Brahmanas has been undervalued (...)
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  43.  14
    Jouni-Matti Kuukkanen (2012). Autonomy and Objectivity of Science. International Studies in the Philosophy of Science 26 (3):309-334.
    This article deals with the problematic concepts of the rational and the social, which have been typically seen as dichotomous in the history and philosophy of science literature. I argue that this view is mistaken and that the social can be seen as something that enables rationality in science, and further, that a scientific community as well as an individual can be taken as an epistemic subject. Furthermore, I consider how scientific communities could be seen as freely acting and (...)
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  44.  5
    Donald E. Hall (2009). Reading Sexualities: Hermeneutic Theory and the Future of Queer Studies. Routledge.
    Sexual hermeneutics -- Desirably queer futures -- Transcending the self -- Global conversations -- Radical sexuality and ethical responsibility -- Conclusion. How sex changes.
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  45. Paul C. Vitz & Susan M. Felch (eds.) (2006). The Self: Beyond the Postmodern Crisis. Isi Books.
    The peculiar dilemma of the self in our era has been noted by a wide range of writers, even as they have emphasized different aspects of that dilemma, such as the self’s alienation, disorientation, inflation, or fragmentation. In The Self: Beyond the Postmodern Crisis, Paul C. Vitz and Susan M. Felch bring together scholars from the disciplines of psychology, philosophy, theology, literature, biology, and physics to address the inadequacies of modern and postmodern selves and, ultimately, to suggest what an (...)
     
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  46.  0
    Yuval Lurie (ed.) (2000). Cultural Beings: Reading the Philosophers of Genesis. Rodopi.
    Human beings are a cultural species. This predicament enables them to take on many different cultural identities, all of which transcend the bounds of natural behavior of other species. To contemplate this predicament through philosophy is to reflect on such questions as, What makes cultural forms of life possible? What is encompassed in them? What lies at their core? What distinguishes them from natural forms of life? What brings them about, sustains, and causes them to change? Philosophical answers to these (...)
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  47.  72
    Anastasia Foyle (2005). Human and Divine Suffering. Ars Disputandi 5.
    Contemporary literature on the divine im/passibility debate has been concerned, among other things, with the intellectual and cultural context in which twentieth century passibilism arose. Foremost among the cultural and intellectual factors cited as occasioning the rise of passibilism are the moral evils and consequent suffering that have occurred during the twentieth century and which have become focal for both theology and the philosophy of religion. This paper seeks to clarify the way in which the modern experience of and (...)
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  48.  2
    Richard McKeon (1979). Pride and Prejudice": Thought, Character, Argument, and Plot. Critical Inquiry 5 (3):511.
    Justification for reading Pride and Prejudice as a philosophical novel may be found in its much cited and variously interpreted opening sentence: "It is a truth universally acknowledged, that a single man in possession of a good fortune, must be in want of a wife." This universal law is the first principle of a philosophical novel, although I shall also interpret it as the statement of a scientific law of human nature, a characterization of the civility of English society, and (...)
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  49.  4
    Patrick Slattery (2006). Curriculum Development in the Postmodern Era. Routledge.
    Curriculum Development in the Postmodern Era provided the first introduction and analysis of contemporary concepts of curriculum development in relation to postmodernism. It challenged educators to transcend purely traditional approaches to curriculum development and instead incorporate various postmodern discourses into their reflection and action in schools. Since publication in 1995, the curriculum studies field has exploded, the very notion of the postmodern has shifted, and the landscape of American schooling has changed dramatically-federal policies like No Child Left Behind have dramatically (...)
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  50.  3
    Gottfried Schweiger (2015). Recognition and poverty. Eidos: Revista de Filosofía de la Universidad Del Norte 22:148-168.
    Despite the increasing popularity of Axel Honneth's recognition theory across philosophy and the social sciences, there is almost no philosophical literature on the relation between recognition and poverty from this perspective. In this paper, I am concerned with three questions related to such a reflection. Firstly, I will examine whether and how the recognition approach can contribute to the understanding of poverty. This involves both conceptual and empirical questions and targets the ability of the recognition approach to propose a (...)
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