Search results for 'parable' (try it on Scholar)

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  1.  1
    N. S. Boone & A. Levinasian Parable (2005). Essays on Values in Literature. Renascence 57 (3).
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  2.  1
    N. S. Boone & A. Levinasian Parable (2005). Essays on Values in Literature. Renascence 57 (3).
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  3. an Imagery Parable (1983). John C. Yuille and Marc Marschark. In Anees A. Sheikh (ed.), Imagery: Current Theory, Research, and Application. Wiley
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  4.  30
    Charles Bambach (2010). Nietzsche's Madman Parable. American Catholic Philosophical Quarterly 84 (2):441-456.
    Focusing on Nietzsche’s madman parable from The Gay Science, this essay shows how the language/imagery of aphorism 125 draws on a Cynical critique ofmorality that has far-reaching consequences for understanding Nietzsche’s notions of nihilism, transvaluation of values, and amor fati. My claim is that the work ofDiogenes of Sinope will shape both the rhetorical structure and the philosophical thematics of The Gay Science. As the “Socrates gone mad,” Diogenes/the madman brings his lantern to the marketplace to seek a God (...)
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  5.  12
    Tim Miles (2010). A Parable of Time. Think 9 (25):115-119.
    The following little parable about what counts as an accurate measure of time illustrates some of the complexities in the relation of language to the world.
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  6.  9
    John R. Donahue (1978). Jesus as the Parable of God in the Gospel of Mark. Interpretation 32 (4):369-386.
    Mark's Gospel is a narrative parable of the meaning of the life and death of Jesus which draws the reader into the personal engagement that takes place in interpretation and appropriation of the text in a life of discipleship.
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  7.  15
    John Gowdy, Lisi Krall & Yunzhong Chen (2013). The Parable of the Bees. Environmental Ethics 35 (1):41-55.
    Many ecological and environmental economists take a microeconomic approach to envi­ronmental valuation and view the macroeconomy as an amalgam of firms whose primary task is to efficiently allocate scarce resources. In this framework, replacing freely provided ecosystem services with costly human-provided substitutes is by definition inefficient. Although destroying and replacing the free gifts of nature can sometimes be an economic benefit, in the case of apple-tree pollination in Maoxian County, China, the positive economic benefits do not justify eliminating the natural (...)
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  8.  8
    Jay Joseph (2011). A Human Genetics Parable. Journal of Mind and Behavior 32 (3):209.
    Human genetics research appears to be approaching a period of re-examination due to the decades-long failure of molecular genetic research to uncover the genes presumed to underlie psychiatric disorders, psychological traits, and some common medical conditions. As currently dominant theories of genetic causation come more into question, we will see a renewed interest in reassessing the potential roles of genes and environment in these areas. To illustrate the potentially harmful and diversionary impact of emphasizing genetics over the environment, the author (...)
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  9.  5
    Dirk-Martin Grube (2005). Justification Rather Than Truth: Gotthold Ephraim Lessing's Defence of Positive Religion in the Ring-Parable. Bijdragen 66 (4):357-378.
    In chapter I, different types of interpretations of Lessing’s ring-parable are introduced. After a summary of them , the different types are sketched and their plausibility is evaluated . I suggest preferring the interpretation according to which Lessing suggests that, although the truth of religion is undecided, we can nevertheless be epistemically justified to continue believing in our Christian, Jewish, Muslim ...religion . In chapter II, I defend the philosophical tenability of Lessing’s solution. He does not advocate the philosophically (...)
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  10.  3
    Robert W. Funk (1971). Beyond Criticism in Quest of Literacy: The Parable of the Leaven. Interpretation 25 (2):149-170.
    The fundamental question for the interpreter who addresses himself to the Jesus-tradition today is this: Is it possible any longer to recover the parable as parable?
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  11. J. M. McDermott (1997). Jesus: Parable or Sacrament of God?: An Ecumenical Discussion on Analogy and Freedom with E. Schweizer, K. Barth, and R. Bultmann. [REVIEW] Gregorianum 78 (3):477-499.
    L'exégèse de E. Schweizer dans Jesus : The Parable of God est construite sur un a priori protestant qui rappelle les positions théologiques de K. Barth et de R. Bultmann. La suggestion de substituer «parabole» à «sacrement» comme catégorie fondamentale pour une compréhension de Jésus conduit à considérer les positions catholique et protestante au sujet de l'analogie et de la liberté. Le contraste révèle en fait beaucoup de ressemblances quant à la structure fondamentale de la pensée, et la divergence (...)
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  12.  58
    Sudhir Chandra (1994). "The Language of Modern Ideas": Reflections On an Ethnological Parable. Thesis Eleven 39 (1):39-51.
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  13.  2
    Cindy Zehier (2016). And What of the Left? Žižek’s Refusal of the Current Leftist Parable Introduction to Special Issue of Žižek and the Left. International Journal of Žižek Studies 10 (2).
    Recent events concerning Žižek at the Left Forum in New York have revealed much about the state of the Left. It appears that the Left is weaker than ever before and Žižek’s appeal to return to radical roots, yet also break some Leftist taboos, situates the liberal Left as anxious, insecure and reactionary. It also appears that Žižek is deliberately and steadily undertaking what many have accused him of failing to attain – of not going far enough. Here, Žižek is (...)
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  14.  49
    Janet McCracken, William Martin & Bill Shaw (1998). Virtue Ethics and the Parable of the Sadhu. Journal of Business Ethics 17 (1):25-38.
    This article examines the various pedagogic models suggested by widely used texts and finds them to be predominately rule-based or rule directed. These approaches to the subject matter of business ethics are quite valuable ones, but we find them to leave no room for the study of the virtues. We intend to articulate our reasons for supporting a central if not exclusive role for virtue ethics.
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  15.  54
    Babette E. Babich (2003). Kuhn's Paradigm as a Parable for the Cold War: Incommensurability and its Discontents From Fuller's Tale of Harvard to Fleck's Unsung Lvov. Social Epistemology 17 (2 & 3):99 – 109.
  16.  2
    Éamonn Dunne (2012). Love Foolosophy: Pedagogy, Parable, Perversion. Educational Philosophy and Theory 45 (6):625-636.
    Popular filmic and literary stereotypes of teachers from Brodie and Chips to Keating and Schneebly have not only reflected a public desire for radically innovative and perverse teaching practices, but also created those paradigms in ways that are not always readily identifiable or traceable. This article seeks to analyse tensions between traditional institutional protocols and contemporary populist opinion on the role of the effective teacher. In doing so, the article takes Peter Weir?s Dead Poets Society (1989) as a primary example (...)
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  17.  30
    Joyce Carol Oates (1980). "The Picture of Dorian Gray": Wilde's Parable of the Fall. Critical Inquiry 7 (2):419-428.
    Beyond the defiance of the young iconoclast—Wilde himself, of course—and the rather perfunctory curve of Dorian Gray to that gothic final sight , there is another, possibly less strident, but more central theme. That one is damned for selling one's soul to the devil is a commonplace in legends; what arrests our attention more, perhaps, is Wilde's claim or boast or worry or warning that one might indeed be poisoned by a book . . . and that the artist, even (...)
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  18.  27
    David Albertson (2005). On “the Gift” in Tanner's Theology: A Patristic Parable. Modern Theology 21 (1):107-118.
  19.  5
    Steve Fuller (1992). Being There with Thomas Kuhn: A Parable for Postmodern Times. History and Theory 31 (3):241-275.
    Although The Structure of Scientific Revolutions is one of the most influential books of this century, its author, Thomas Kuhn, is notorious for disavowing most of the consequences wrought by his text. Insofar as these consequences have appeared "radical" or "antipositivist," this article argues that they are very misleading, and that Kuhn's complaints are therefore well placed. Indeed, Kuhn unwittingly succeeded where Daniel Bell's The End of Ideology tried and failed, namely, to alleviate the anxieties of alienated academics and defensive (...)
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  20.  13
    Elder Paul V. Johnson, Blair G. Van Dyke, Jared M. Halverson, Sidney R. Sandstrom, Eric-Jon K. Marlowe, John Hilton Iii, Jordan Tanner, Nick Eastmond, Clyde L. Livingston & A. Paul King (2008). The Parable of the Sower Beneath the Surface of Multicultural Issues The Narrow Neck of Land. Religious Studies 9 (3).
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  21.  14
    Clayton Koelb (1984). The Kafkan Parable as Antithetical Hypersign. Semiotics:85-93.
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  22.  1
    Cindy Zeiher (2016). And What of the Left? Žižek’s Refusal of the Current Leftist Parable Introduction to Special Issue of Žižek and the Left. International Journal of Žižek Studies 10 (2).
    Recent events concerning Žižek at the Left Forum in New York have revealed much about the state of the Left. It appears that the Left is weaker than ever before and Žižek’s appeal to return to radical roots, yet also break some Leftist taboos, situates the liberal Left as anxious, insecure and reactionary. It also appears that Žižek is deliberately and steadily undertaking what many have accused him of failing to attain – of not going far enough. Here, Žižek is (...)
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  23.  12
    Cigden Dürusken (2001). A Philological Approach to Thales' Water Parable. Philosophical Inquiry 23 (3-4):103-111.
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  24.  11
    Cigden Dürusken (2001). A Philological Approach to Thales' Water Parable. Philosophical Inquiry 23 (3-4):103-111.
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  25.  25
    Patrick Dooley (2005). The Prodigal Son Parable and Maclean's A River Runs Through It. Renascence 58 (2):165-175.
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  26.  49
    Don S. Levi (1995). The Gettier Problem and the Parable of the Ten Coins. Philosophy 70 (271):5 - 25.
    ‘Where have you been?’ I expect philosophers to ask me this when I tell them that this paper is on the Gettier Problem. I found it difficult to participate in the discussion of the problem until now because instead of wanting to consider what could be done to revive the project of identifying necessary and conditions for knowledge after the apparent damage done to it by Gettier counter-examples, I wanted to question the legitimacy of the project itself.
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  27.  3
    Charles J. Coate & Mark C. Mitschow (2002). Business Ethics, Business Practices, and the Power of the Parable. Teaching Business Ethics 6 (1):127-135.
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  28.  16
    John R. May (1982). Myth and Parable in American Fiction. Thought: A Journal of Philosophy 57 (1):51-61.
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  29.  14
    Paul Trainor (1987). Philosophy, A Parable. Teaching Philosophy 10 (2):187-187.
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  30. Francesco Tampoia (2004). Martin Heidegger, The Essence of Truth: On Plato's Parable of the Cave and Theaetetus Reviewed By. Philosophy in Review 24 (1):29-31.
     
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  31.  12
    Cigden Dürusken (2001). A Philological Approach to Thales' Water Parable. Philosophical Inquiry 23 (3-4):103-111.
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  32. Jacques De Visscher (2008). Existential Hermeneutics as a Challenge. Willem Elsschot's' Will-O'-the-Wisp'as a Parable About Interpretation. Tijdschrift Voor Filosofie 70 (4):649-670.
     
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  33.  29
    Dana Scott (1970). Semantical Archaeology: A Parable. Synthese 21 (3-4):399 - 407.
    A somewhat fictionalized account of several interpretations of implication is presented together with comparisons between classical, modal, tense, and intuitionistic logics.
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  34.  11
    Ian Boyd (1992). Journalism as Parable. The Chesterton Review 18 (2):173-181.
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  35.  12
    Michael Smith (1998). Ethics and the A Priori: A Modern Parable. Philosophical Studies 92 (1/2):149 - 174.
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  36.  10
    T. D. Kelly & John T. Irwin (1973). The Meaning of Cleanness: Parable as Effective Sign. Mediaeval Studies 35 (1):232-260.
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  37.  3
    Roberto Montoya, Cheryl E. Matias, Naomi W. M. Nishi & Geneva L. Sarcedo (forthcoming). American Chimera: The Ever-Present Domination of Whiteness, Patriarchy, and Capitalism…A Parable. Educational Philosophy and Theory:1-12.
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  38.  9
    John F. Cornell (1998). A Parable of Scandal: Speculations About the Wheat and the Tares in Matthew 13. Contagion: Journal of Violence, Mimesis, and Culture 5 (1):98-117.
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  39.  9
    Susannah Ticciati (2011). The Labor of Job: The Biblical Text as a Parable of Human Labor – By Antonio Negri. Modern Theology 27 (3):544-547.
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  40.  7
    Patrick T. McCormick (2012). Reading Isaac’s Sacrifice as an Antiwar Parable. Journal of the Society of Christian Ethics 32 (2):3-21.
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  41.  5
    Kerry Burch (2011). An Enlightenment" Experience" and Plato's Parable of the Cave: Reflections on a Vision-Quest Gone Awry. Philosophical Studies in Education 42:6 - 16.
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  42.  18
    Josef Stern (2009). The Maimonidean Parable, the Arabic Poetics, and the Garden of Eden. Midwest Studies in Philosophy 33 (1):209-247.
  43.  5
    George W. Coats (1981). Parable, Fable, and Anecdote Storytelling in the Succession Narrative. Interpretation 35 (4):368-382.
    Interpreting the stories told within the “succession narrative” depends on a correct recognition of their genre.
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  44.  10
    Edmund Leach (1986). The Parable of the Tribes. New Vico Studies 4:189-191.
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  45.  2
    William G. Doty (1971). An Interpretation: Parable of the Weeds and Wheat. Interpretation 25 (2):185-193.
    The way God reigns has analogues in terribly ordinary human events. This is the mysterious element which can never be fully applied and remains always in parabolic form.
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  46. Steven W. Patterson (2004). Kreacher's Lament: SPEW as a Parable on Discrimination, Indifference, and Social Justice. In David Baggett, Shawn E. Klein & William Irwin (eds.), Harry Potter and Philosophy: If Aristotle Ran Hogwarts. Chicago: Open Court 105--117.
  47. Francesca Cauchi (1994). Figures of Funambules: Nietzsche's Parable of the Ropedancer. Nietzsche-Studien 23:42-64.
     
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  48.  12
    J. Duncan M. Derrett (1977). The Rich Fool: A Parable of Jesus Concerning Inheritance. Heythrop Journal 18 (2):131–151.
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  49.  10
    Carl Paul Ellerman (1997). Searching for Thomas Mann: A Parable of Myth and Truth. [REVIEW] Journal of Value Inquiry 31 (4):527-530.
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  50.  8
    Michael Wood (1996). Kafka's China and the Parable of Parables. Philosophy and Literature 20 (2):325-337.
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