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

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  1. Woody Allen, Existentialism.score: 240.0
    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. Suzy Killmister (2014). The Woody Allen Puzzle: How 'Authentic Alienation' Complicates Autonomy. Noûs 48 (2).score: 120.0
    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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  3. 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 (02):343-345.score: 120.0
  4. Prudence Allen (1987). Response to “Commentaire Sur le Texte de Sr Prudence Allen Par Jocelyne St-Arnaud”. Dialogue 26 (02):277-.score: 120.0
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  5. Aeon J. Skoble & Mark T. Conard (eds.) (2004). Woody Allen and Philosophy: You Mean My Whole Fallacy Is Wrong? Chicago: Open Court.score: 120.0
    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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  6. 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).score: 120.0
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  7. Derek Ph Allen (1982). Allen W. Wood, Karl Marx Reviewed By. Philosophy in Review 2 (5):252-254.score: 120.0
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  8. Robert E. Lauder (1988). Woody Allen. Philosophy and Theology 2 (4):362-373.score: 120.0
    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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  9. 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.score: 120.0
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  10. 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.score: 120.0
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  11. John Morreall (2007). Review of Vittorio Hsle, Woody Allen: An Essay on the Nature of the Comical. [REVIEW] Notre Dame Philosophical Reviews 2007 (8).score: 90.0
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  12. Mark W. Roche (1995). Justice and the Withdrawal of God in Woody Allen'Scrimes and Misdemeanors. Journal of Value Inquiry 29 (4):547-563.score: 90.0
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  13. 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.score: 90.0
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  14. Thomas J. Regan (1991). Sartre, Woody Allen, and Authenticity. Teaching Philosophy 14 (4):409-419.score: 90.0
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  15. Gary Colwell (1991). Plato, Woody Allen, and Justice. Teaching Philosophy 14 (4):399-407.score: 90.0
  16. Patrick Madigan (2009). Woody Allen: An Essay on the Nature of the Comical. By Vittorio Hösle. Heythrop Journal 50 (6):1077-1078.score: 90.0
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  17. Jacques Hamel (2008). Woody allen et l'objet de la sociologie. Cahiers Internationaux de Sociologie 2 (2):341-350.score: 90.0
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  18. Alain J.-J. Cohen (forthcoming). Woody Allen's Zelig. Semiotics:315-331.score: 90.0
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  19. Ronald LeBlanc (1996). Deconstructing Dostoevsky: God, Guilt, and Morality in Woody Allen's Crimes and Misdemeanors. Film and Philosophy 3:84.score: 90.0
     
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  20. Ludovico Ferro (2009). Sociologia Dell'ironia: Comunicazione E Rappresentazione Della Complessità Moderna Nei Romanzi Filosofici di Voltaire E Nel Cinema di Woody Allen. Cleup.score: 90.0
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  21. Vittorio Hösle (forthcoming). Why Do We Laugh at and with Woody Allen?”. Film and Philosophy.score: 90.0
     
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  22. I. Jarvie (2008). Vittorio Hosle, Woody Allen: An Essay on the Nature of the Comical. Philosophy in Review 28 (1):27.score: 90.0
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  23. William Krier (1996). " Blazoned Days": Meaning Changes in the Films of Woody Allen. Film and Philosophy 3:144.score: 90.0
     
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  24. Andrea Panzavolta & Alessandro Tiberio (2006). Match Point di Woody Allen. Iride 19 (2):385-396.score: 90.0
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  25. Daniel Shaw (2003). Eighteen Woody Allen Films Analyzed. Film and Philosophy 7:141-142.score: 90.0
     
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  26. Alan Soble (2011). Quit Your Kvetching: The Humor of Woody Allen. Essays in Philosophy 12 (2):10.score: 90.0
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  27. James South, 'You Don't Deserve Cole Porter': Love and Music According to Woody Allen.score: 90.0
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  28. S. J. Thomas J. Regan (1991). Sartre, Woody Allen, and Authenticity. Teaching Philosophy 14 (4).score: 90.0
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  29. R. Urbina Fonturbel (1999). Concepcion Y Narrativas Del Yo En Deconstructing Harry de Woody Allen. Thémata: Revista de Filosofía 22:301-308.score: 90.0
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  30. Robert Vigliotti (1996). Woody Allen's Ring of Gyges and the Virtue of Despair. Film and Philosophy 3:154.score: 90.0
     
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  31. Slavoj Žižek (2004). The Structure of Domination Today: A Lacanian View. Studies in East European Thought 56 (4):383-403.score: 60.0
    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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  32. 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.score: 42.0
     
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  33. Paisley Livingston (2010). Teaching & Learning Guide For: Cinema as Philosophy. Philosophy Compass 5 (4):359-362.score: 30.0
    The idea that films can be philosophical, or in some sense 'do' philosophy, has recently found a number of prominent proponents. What is at stake here is generally more than the tepid claim that some documentaries about philosophy and related topics convey philosophically relevant content. Instead, the contention is that cinematic fictions, including popular movies such as The Matrix , make significant contributions to philosophy. Various more specific claims are linked to this basic idea. One, relatively weak, but pedagogically important (...)
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  34. Jonathan Haidt, Finding Meaning in Vital Engagement and Good Hives.score: 30.0
    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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  35. Achille Varzi, Mondo-Versioni E Versioni Del Mondo.score: 30.0
    Dei numerosi libri che hanno iscritto Nelson Goodman tra i giganti della filosofia del Novecento, questo può a buon diritto considerarsi il più fortunato ma anche il più difficile, il più discusso, il più scomodo. Pochi giorni dopo la sua comparsa in libreria, nell’autunno del 19781, la New York Review of Books ne pubblicò una recensione a firma di W. V. O. Quine che non esitava a definirlo «una congerie».2 Si parla di stile, di teoria della citazione, di illusioni ottiche, (...)
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  36. Jeremiah Conway (2007). The Humor of Philosophy. Philosophy in the Contemporary World 14 (2):3-10.score: 30.0
    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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  37. Hanno Sauer (2014). The Wrong Kind of Mistake: A Problem for Robust Sentimentalism About Moral Judgment. Journal of Value Inquiry 48 (2):247-269.score: 30.0
    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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  38. Ben Eggleston, 1. Introduction.score: 30.0
    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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  39. Timothy P. Jackson (1999). Ambivalences About Nature and Naturalism: A Supernaturalist Response to Theodore W. Nunez. Journal of Religious Ethics 27 (1):137 - 144.score: 30.0
    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 only (...)
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  40. William C. Pamerleau (2009). Existentialist Cinema. Palgrave Macmillan.score: 30.0
    An exploration of the relationship between cinema and existentialism, in terms of their mutual ability to describe the human condition, this book combines analyses of topics in the philosophy of film with an exploration of specific existentialist themes expressed in the films of Fellini, Bergman and Woody Allen, among others.
     
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  41. Peter Carruthers (2005). Reply to Shriver and Allen. Philosophical Psychology 18 (1):113-122.score: 18.0
    Shriver and Allen (this volume, this journal; hereafter S&A) make three unconnected criticisms of my views concerning phenomenal consciousness and the question of animal consciousness. First, they claim that my dispositional higher-order thought theory of consciousness has much greater significance for ethics than I recognize. Second, they claim that, in the course of attempting to motivate that theory, I have presented inadequate criticisms of first-order theories (according to which phenomenal consciousness may well be rampant in the animal world). And (...)
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  42. Allen W. Wood (1998). Kant on Duties Regarding Nonrational Nature: Allen W. Wood. Aristotelian Society Supplementary Volume 72 (1):189–210.score: 15.0
    [Allen W. Wood] Kant's moral philosophy is grounded on the dignity of humanity as its sole fundamental value, and involves the claim that human beings are to be regarded as the ultimate end of nature. It might be thought that a theory of this kind would be incapable of grounding any conception of our relation to other living things or to the natural world which would value nonhuman creatures or respect humanity's natural environment. This paper criticizes Kant's argumentative strategy (...)
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  43. Allen G. Debus, Paul Harold Theerman & Karen Hunger Parshall (eds.) (1997). Experiencing Nature: Proceedings of a Conference in Honor of Allen G. Debus. Kluwer Academic Publishers.score: 15.0
    This volume, honoring the renowned historian of science, Allen G Debus, explores ideas of science - `experiences of nature' - from within a historiographical tradition that Debus has done much to define. As his work shows, the sciences do not develop exclusively as a result of a progressive and inexorable logic of discovery. A wide variety of extra-scientific factors, deriving from changing intellectual contexts and differing social millieus, play crucial roles in the overall development of scientific thought. These essays (...)
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  44. Cecilia M. Heyes & Anthony Dickinson (1995). Folk Psychology Won't Go Away: Response to Allen and Bekoff. Mind and Language 10 (4):329-332.score: 15.0
  45. Nathaniel Barrett (2011). Allen Carlson and Sheila Lintott (Eds): Nature, Aesthetics, and Environmentalism: From Beauty to Duty. [REVIEW] Journal of Agricultural and Environmental Ethics 24 (6):659-668.score: 12.0
    Allen Carlson and Sheila Lintott (eds): Nature, Aesthetics, and Environmentalism: From Beauty to Duty Content Type Journal Article DOI 10.1007/s10806-010-9258-2 Authors Nathaniel Barrett, Institute for the Biocultural Study of Religion 1711 Massachusetts Ave NW #308 Washington DC 20036 USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.
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  46. Eric R. Scerri (2006). Commentary on Allen & Kinght's Response to the Löwdin chAllenge. Foundations of Chemistry 8 (3):285-292.score: 12.0
    This commentary provides a critical examination of a recent article by Allen and Knight in which the authors claim to provide the long-sought explanation for the Madelung, or n + ℓ, n rule for the order of orbital filling in many-electron atoms. It is concluded that the explanation is inadequate for several reasons.
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  47. Ned Hettinger (2005). Allen Carlson's Environmental Aesthetics and the Protection of the Environment. Environmental Ethics 27 (1):57-76.score: 12.0
    Evaluation of the contribution that Allen Carlson’s environmental aesthetics can make to environmental protection shows that Carlson’s positive aesthetics, his focus on the functionality of human environments for their proper aesthetic appreciation, and his integration of ethical concern with aesthetic appreciation all provide fruitful, though not unproblematic, avenues for an aesthetic defense of theenvironment.
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  48. James P. Sterba (2011). Responses to Allen, Appiah, and Lawson. Journal of Ethics 15 (3):291-306.score: 12.0
    In my Responses, I take up the various definitional and justificatory challenges that Anita Allen, Anthony Appiah and Bill Lawson raise to my defense of affirmative action and I try to build bridges and remove the apparent disagreements between our views. In the process, I have found a way to replace race-based affirmative action with a non-race-based program which retains all the benefits that a race-based program can provide and secures additional benefits as well.
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  49. John Sutton (2002). ‘Learning to Love’. Review of Richard Allen, David Hartley on Human Nature. [REVIEW] Times Literary Supplement 5162.score: 12.0
    In a remarkable and utterly original work of philosophical history, Richard Allen revivifies David Hartley's Observations on Man, his Frame, his Duty, and his Expectations (1749). Though it includes a detailed and richly annotated chronology, this is not a straight intellectual biography, attentive as it might be to the intricacies of Hartley's Cambridge contacts, or the mundane rituals of his medical practice, or the internal development of the doctrine of association of ideas. Instead Allen brings Hartley's book, a (...)
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