Search results for 'Woody Allen' (try it on Scholar)

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  1.  16
    Woody Allen, Existentialism.
    GIRL IN MUSEUM: It restates the negativeness of the universe, the hideous lonely emptiness of existence, nothingness, the predicament of man forced to live in a barren, godless eternity, like a tiny flame flickering in an immense void, with nothing but waste, horror, and degradation, forming a useless bleak straightjacket in a black absurd cosmos.
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  2.  2
    Amelia Precup (2015). “If Only God Would Give Me Some Clear Sign!” – God, Religion, and Morality in Woody Allen’s Short Fiction. Journal for the Study of Religions and Ideologies 14 (40):131-149.
    Woody Allen’s uneasy relationship with organized religions, as represented in his entire work, has often drawn accusations of atheism and ethnic self-hatred, just as his personal behavior, as represented in the media, has stirred a series of allegations of immorality. However, Woody Allen’s exploration of religion, faith, and morality is far more complex and epitomizes the experience of modern man, living in a disenchanted universe. While most scholars focused on discussing the provocative debates over faith and (...)
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  3. Sander H. Lee (1997). Woody Allen's Angst Philosophical Commentaries on His Serious Films. Monograph Collection (Matt - Pseudo).
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  4.  83
    Suzy Killmister (2014). The Woody Allen Puzzle: How 'Authentic Alienation' Complicates Autonomy. Noûs 48 (2):729-747.
    Theories of autonomy commonly make reference to some form of endorsement: an action is autonomous insofar as the agent has a second-order desire towards the motivating desire, or takes it to be a reason for action, or is not alienated from it. In this paper I argue that all such theories have difficulty accounting for certain kinds of agents, what I call ‘Woody Allen cases’. In order to make sense of such cases, I suggest, it is necessary to (...)
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  5.  21
    Derek P. H. Allen (1984). Marx and Justice: The Radical Critique of Liberalism Allen Buchanan Totowa, NJ: Rowman and Littlefield, 1982. Pp. Vii, 206. $23.50. [REVIEW] Dialogue 23 (2):343-345.
  6.  13
    Robert E. Lauder (1988). Woody Allen. Philosophy and Theology 2 (4):362-373.
    Critics’ praise of Woody Allen as an artist is increasing. No other comedian includes within his humour so many references to God. Philosophers interested in contemporary culture should take Allen’s comedy seriously. Accepting Albert Camus’s vision of reality, Allen has been artistically handling the absurdity of reality by use of humour. Through comedies, Allen’s films deal with important questions. His finest film may contain an argument for God.
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  7.  3
    Pauline Allen & Wendy Mayer (2004). Luigi Alici, Remo Piccolomini, and Antonio Pieretti, Eds., Esistenza E Libertà: Agostino Nella Filosofia Del Novecento/1, Rome: Città Nuova, 2000. Pauline Allen, Raymond Canning, and Lawrence Cross, Eds., Prayer and Spiritu-Ality in the Early Church (First Conference on Prayer and Spirituality, 1996), Brisbane: Centre for Early Christian Studies, 1998. [REVIEW] Augustinian Studies 35 (2).
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  8. Derek Ph Allen (1982). Allen W. Wood, Karl Marx Reviewed By. Philosophy in Review 2 (5):252-254.
     
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  9.  7
    Prudence Allen (1987). Response to “Commentaire Sur le Texte de Sr Prudence Allen Par Jocelyne St-Arnaud”. Dialogue 26 (2):277.
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  10. Sally Allen, Joanna Hubbs, Outrunning Atalanta, Feminine Destiny, Rita Arditti, Renate Dueli Klein & Shelley Minden (1987). Abel, Elizabeth, and Emily K. Abel, Eds., The Signs Reader: Women, Gender and Scholarship. Chicago: University of Chicago Press 1983. Allen, Jeffner, Lesbian Philosophy: Explorations. Palo Alto: Institute of Lesbi-an Studies 1986. [REVIEW] In Marsha Hanen & Kai Nielsen (eds.), Science, Morality and Feminist Theory. University of Calgary Press 423.
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  11. Derek Allen (1982). Allen W. Wood, Karl Marx. [REVIEW] Philosophy in Review 2:252-254.
     
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  12. Amy Allen (2009). Feminism and the Subject of Politics Amy Allen. In Boudewijn Paul de Bruin & Christopher F. Zurn (eds.), New Waves in Political Philosophy. Palgrave Macmillan 1.
     
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  13. James Allen (1913). Foundation Stones to Happiness and Success [Ed. By L.L. Allen].
     
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  14. James Allen (1914). Men and Systems [Ed. By L.L. Allen.
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  15. James Allen (1915). The Shining Gateway [Ed. By L.L. Allen].
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  16. Desiderius Erasmus, Helen Mary Allen & John Wilson (1913). The Praise of Folly, Tr. By J. Wilson, Ed. By Mrs.P. S. Allen.
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  17. David J. Furley & Reginald E. Allen (1970). Studies in Presocratic Philosophy Edited by David J. Furley and R.E. Allen. --. Routledge and K. Paul.
     
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  18. Vittorio G. Hosle (2007). Woody Allen: An Essay on the Nature of the Comical. University of Notre Dame Press.
    In this extended essay, Vittorio Hösle develops a theory of the comical and applies it to interpret both the recurrent personae played by Woody Allen the actor and the philosophical issues addressed by Woody Allen the director in his films. Taking Henri Bergson’s analysis of laughter as a starting point, Hösle integrates aspects of other theories of laughter to construct his own more finely-articulated and expanded model. With this theory in hand, Hösle discusses the incongruity in (...)
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  19.  7
    Aeon J. Skoble & Mark T. Conard (eds.) (2004). Woody Allen and Philosophy: You Mean My Whole Fallacy Is Wrong? Chicago: Open Court.
    In fifteen witty essays, fifteen philosophers answer the questions of what writer, director, actor, comedian, musician, and deep thinker Woody Allen is trying to say and why anyone should care. Original.
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  20.  18
    Gary Colwell (1991). Plato, Woody Allen, and Justice. Teaching Philosophy 14 (4):399-407.
  21.  23
    Mark W. Roche (1995). Justice and the Withdrawal of God in Woody Allen'Scrimes and Misdemeanors. Journal of Value Inquiry 29 (4):547-563.
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  22.  6
    Alain J.-J. Cohen (1999). Woody Allen's Zelig. Semiotics:315-331.
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  23.  20
    Frederick Rauscher (1998). Sander H. Lee: Woody Allen's Angst: Philosophical Commentaries on His Serious Films. [REVIEW] Journal of Value Inquiry 32 (4):571-574.
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  24.  14
    Thomas J. Regan (1991). Sartre, Woody Allen, and Authenticity. Teaching Philosophy 14 (4):409-419.
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  25.  20
    John Morreall (2007). Review of Vittorio Hsle, Woody Allen: An Essay on the Nature of the Comical. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).
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  26.  4
    Andrea Panzavolta & Alessandro Tiberio (2006). Match Point di Woody Allen. Iride 19 (2):385-396.
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  27.  3
    S. J. Thomas J. Regan (1991). Sartre, Woody Allen, and Authenticity. Teaching Philosophy 14 (4):409-419.
  28.  4
    Jacques Hamel (2007). Woody allen et l'objet de la sociologie. Cahiers Internationaux de Sociologie 123 (2):341.
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  29.  10
    Patrick Madigan (2009). Woody Allen: An Essay on the Nature of the Comical. By Vittorio Hösle. Heythrop Journal 50 (6):1077-1078.
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  30. Ronald LeBlanc (1996). Deconstructing Dostoevsky: God, Guilt, and Morality in Woody Allen's Crimes and Misdemeanors. Film and Philosophy 3:84.
     
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  31.  1
    James South, 'You Don't Deserve Cole Porter': Love and Music According to Woody Allen.
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  32. Ludovico Ferro (2009). Sociologia Dell'ironia: Comunicazione E Rappresentazione Della Complessità Moderna Nei Romanzi Filosofici di Voltaire E Nel Cinema di Woody Allen. Cleup.
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  33. Vittorio Hösle (forthcoming). Why Do We Laugh at and with Woody Allen?”. Film and Philosophy.
     
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  34. I. Jarvie (2008). Vittorio Hosle, Woody Allen: An Essay on the Nature of the Comical. Philosophy in Review 28 (1):27.
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  35. William Krier (1996). " Blazoned Days": Meaning Changes in the Films of Woody Allen. Film and Philosophy 3:144.
     
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  36. Millicent Marcus (2013). Boccaccio and the Seventh Art: The Decameronian Films of Fellini, De Laurentiis, Pasolini, Woody Allen. Mediaevalia 34 (11):267-279.
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  37. Daniel Shaw (2003). Eighteen Woody Allen Films Analyzed. Film and Philosophy 7:141-142.
     
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  38. Alan Soble (2011). Quit Your Kvetching: The Humor of Woody Allen. Essays in Philosophy 12 (2):10.
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  39. R. Urbina Fonturbel (1999). Concepcion Y Narrativas Del Yo En Deconstructing Harry de Woody Allen. Thémata: Revista de Filosofía 22:301-308.
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  40. Robert Vigliotti (1996). Woody Allen's Ring of Gyges and the Virtue of Despair. Film and Philosophy 3:154.
     
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  41.  41
    Andrea Guardo (2013). Che cosa è soprannaturale? Itinera 6 (1):175-186.
    A popular article which discusses Woody Allen’s 1982 movie "A Midsummer’s Night Sex Comedy" and focuses on the dialectic between the characters of Andrew (Woody Allen) and Leopold (José Ferrer) and, in particular, on their different attitudes towards the notion of supernatural. I argue that in order to make sense of this dialectic we must embrace a somewhat Wittgensteinian view of what it is to say that something is supernatural.
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  42.  55
    Slavoj Žižek (2004). The Structure of Domination Today: A Lacanian View. Studies in East European Thought 56 (4):383-403.
    Two topics determine today's liberal tolerant attitude towards Others: the respect of Otherness and the obsessive fear of harassment: the Other is OK insofar as its presence is not intrusive, insofar as the Other is not really Other. The central human right in late-capitalist society, namely the right to be free from all harassment by the Other including the violent imposition of ethical norms, contrasts sharply with the violent imposition of divine Mosaic law – the Decalogue – from which the (...)
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  43. Jill Gordon (2004). Self-Knowledge in Another Woman. In Aeon J. Skoble & Mark T. Conard (eds.), Woody Allen and Philosophy: You Mean My Whole Fallacy Is Wrong? Chicago: Open Court
     
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  44.  22
    Hanno Sauer (2014). The Wrong Kind of Mistake: A Problem for Robust Sentimentalism About Moral Judgment. Journal of Value Inquiry 48 (2):247-269.
    IntroductionIn a 1971 interview broadcast on Granada TV Manchester, Woody Allen made one of his trademark self-deprecating remarks about an early film of his: “It was a boring picture, as I recall.” The interviewer responded with surprise: “I rather enjoyed it.” To which Allen replied: “Yes, but you’re mistaken.” In the world of humor, Allen’s reply sounds odd – which is why it is funny. In the moral domain, an exchange like this would not sound weird (...)
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  45. Jonathan Haidt, Finding Meaning in Vital Engagement and Good Hives.
    At the age of 15 I began calling myself an atheist. It was bad timing because the next year, in English class, I read Waiting for Godot and plunged into a philosophical depression. This was not a clinical depression with thoughts of personal worthlessness and a yearning for death. It was, rather, the kind of funk that Woody Allen’s characters were so prone to in his early movies. For example, in Annie Hall, a flashback shows us a nine-year-old (...)
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  46.  17
    Jeremiah Conway (2007). The Humor of Philosophy. Philosophy in the Contemporary World 14 (2):3-10.
    Philosophy has been the butt of jokes throughout history. This paper examines two comedians-Aristophanes and Woody Allen-for what they fmd funny about philosophy. Consideration of this humor is important because it insightfully captures the tensions between philosophy and everyday life. Risking the proverbial waming about ruining good jokes with analysis, the paper takes up the question why an activity that these comedians love to roast, philosophers take seriously.
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  47.  6
    Jeremiah Conway (2007). The Humor of Philosophy. Philosophy in the Contemporary World 14 (2):3-10.
    Philosophy has been the butt of jokes throughout history. This paper examines two comedians-Aristophanes and Woody Allen-for what they fmd funny about philosophy. Consideration of this humor is important because it insightfully captures the tensions between philosophy and everyday life. Risking the proverbial waming about ruining good jokes with analysis, the paper takes up the question why an activity that these comedians love to roast, philosophers take seriously.
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  48.  1
    Anthony J. Niesz & Norman N. Holland (1984). Interactive Fiction. Critical Inquiry 11 (1):110-129.
    The structure of traditional fiction is essentially linear or serial. No matter how complex a given work may be, it presents information to its reader successively, one element at a time, in a sequence determined by its author. By contrast, interactive fiction is parallel in structure or, more accurately, dendritic or tree-shaped. Not one, but several possible courses of action are open to the reader. Further, which one actually happens depends largely, though not exclusively, upon the reader’s own choices. To (...)
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  49.  6
    Timothy P. Jackson (1999). Ambivalences About Nature and Naturalism: A Supernaturalist Response to Theodore W. Nunez. Journal of Religious Ethics 27 (1):137 - 144.
    As a die-hard supernaturalist, someone "at two with nature" (Woody Allen) who would be at one with God, the author has mixed feelings about Theodore Nunez's defense of "naturalism." Unlike neopragmatists, the author is not troubled by Nunez's general realism about value; he takes exception not to Nunez's theoretical account of truth, but to his specific axiology. He does not share Nunez's confidence that "projective nature" can provide reliable moral inspiration, suggesting instead that such inspiration can arise (...)
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  50. Ben Eggleston, 1. Introduction.
    Woody Allen once said that ninety percent of success is just showing up. But success is one thing; morality is another. Consequentialists, especially, may think that the moral quality of one’s conduct depends on the difference one makes. Still, consequentialists may also think that even if one isn’t making a difference, the moral quality of one’s conduct can be affected by whether one is participating (even if only ineffectually, or redundantly) in an endeavor that does make a difference. (...)
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