Search results for 'post-modern' (try it on Scholar)

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  1. Paul Gilbert (2010). Pensiero post-moderno e religione (Post-modern thought and religion) - DOI: 10.5752/P.2175-5841.2010v8n16p99. Horizonte 8 (16):99-116.score: 70.0
    L'articolo mette in evidenza le convergenze e differenze tra religione, pensiero moderno e postmoderno. Tutti i tre appartengono alle culture e le loro storie sociali, però questa convergenza non garantisce l'indentificazione delle loro prospettive. La religione si consente di fare affermazioni di relazione non razionabile, al di là delle condizioni sociali e culturali. Il pensiero, lo stesso se postmoderno, è invece d'ordine ideologico e autoreferenziale, inseparabile di concetti organizzati in una cultura particolare. La postmodernità, che intende liberarsi della prepotenza della (...)
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  2. Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.score: 66.0
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  3. H. Tristram Engelhardt (2011). Core Competencies for Health Care Ethics Consultants: In Search of Professional Status in a Post-Modern World. HEC Forum 23 (3):129-145.score: 60.0
    The American Society for Bioethics and the Humanities (ASBH) issued its Core Competencies for Health Care Ethics Consultation just as it is becoming ever clearer that secular ethics is intractably plural and without foundations in any reality that is not a social–historical construction (ASBH Core Competencies for Health Care Ethics Consultation , 2nd edn. American Society for Bioethics and Humanities, Glenview, IL, 2011 ). Core Competencies fails to recognize that the ethics of health care ethics consultants is not ethics in (...)
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  4. Margaret A. Rose (1991). The Post-Modern and the Post-Industrial: A Critical Analysis. Cambridge University Press.score: 60.0
    This book offers an historical and critical guide to the concepts of the post-modern and the post-industrial. It brings admirable clarity and thoroughness to a discussion of the many different uses made of the term post-modern across a number of different disciplines (including literature, architecture, art history, philosophy, anthropology and geography). It also analyses the concept of the post-industrial society to which the concept of the post-modern has often been related. Dr Rose discusses the work of many (...)
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  5. Peter Suber, Legal Reasoning After Post-Modern Critiques of Reason [Note 1].score: 60.0
    These critiques and the ways of thinking made possible in their wake tend to be called post-modern, a term which is vague and even a little irritating. It would be more precise and descriptive to speak instead of post- Enlightenment critiques of reason. Hume is arguably the first post-Enlightenment thinker, and after Hume these critiques of reason developed further in Hegel, Marx, Kierkegaard, and Nietzsche, and were then taken up by many lesser, 20th century thinkers. If the Enlightenment was (...)
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  6. Robert Artigiani (1992). Chaos and Constitutionalism: Toward a Post-Modern Theory of Social Evolution. World Futures 34 (1):131-156.score: 60.0
    (1992). Chaos and constitutionalism: Toward a post‐modern theory of social evolution. World Futures: Vol. 34, Evolutionary Models in the Social Sciences, pp. 131-156.
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  7. Carl Olson (1999). Rationality and Madness: The Post-Modern Embrace of Dionysus and the Neo-Ved Nta Response of Radhakrishnan. Asian Philosophy 9 (1):39 – 50.score: 60.0
    Following the lead of Nietzsche, several post-modern philosophers challenge the Western notion of rationality and its representational model of thought and embrace the Dionysian element in Nietzsche's philosophy, which can take the form of embracing madness (Foucault), desire (Deleuze and Guattari), or carnival (Kristeva). This paper will place Radhakrishnan into the context of a hermeneutical dialogue with these figures from post-modern philosophy, and it will attempt to address the issue of the post-modem attack on rationality by these (...) philosophers by comparing their concept of rationality with that espoused by Radhakrishnan. It will also be demonstrated that for Radhakrishnan reason supplies conceptual clarity, is subordinate to intuition, and justifies the validity of intuition which transcends reason. It will be argued that Radhakrishnan agrees with the post-modernist that reason is not universal, but he does not share their radical scepticism as his philosophy seeks wholeness, unity, order, and rationality in conjunction with intuition in contrast to the choice of these post-modernist for diversity, difference, and chaos, and madness. (shrink)
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  8. Magdalena Michalik-Jeżowska (2006). The Function of Bauman's Approach to Post-Modern Personal Identity at the Threshold of the 21st Century. The Proceedings of the Twenty-First World Congress of Philosophy 9:67-73.score: 60.0
    The aim of my paper is to represent Zygmunt Bauman's formulation of personal identity and to present its cultural weight today. Bauman defines a post-modern personal identity as opposed to the modern personal identity. These conceptions of identity express views of man and the world held in two different periods—modernity and postmodernity. In modernity man is perceived as a being who in accordance with his "volitions" and "ideas" creates (and controls) the world and himself. In post-modernity man is seen (...)
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  9. Kalevi Kull (2004). Uexküll and the Post-Modern Evolutionism. Sign Systems Studies 32 (1-2):99-114.score: 60.0
    Jakob von Uexküll’s evolutionary views are described and analysed in the context of changes in semiotic and biological thinking at the end of Modern age. As different from the late Modernist biology, a general feature of Post-Modern interpretation of living systems is that an evolutionary explanation has rather secondary importance, it is not obligatory for an understanding of adaptation. Adaptation as correspondence to environment is a communicative, hence a semiotic phenomenon.
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  10. Robert Hassan (forthcoming). Our Post-Modern Vanity: The Cult of Efficiency and the Regress to the Boundary of the Animal World. Philosophy and Technology:1-19.score: 60.0
    This essay argues that through a new and radical relationship with digital technologies that are oriented towards networking and automaticity, humans have become estranged from what philosopher Arnold Gehlen termed the ‘circle of action’ (handlungskreis) that expressed our ancient adaptation to tool use and constituted the basis for our capacity for reflective consciousness. The objectification of the material and analogue relationship that enabled humans to ‘act’ upon the world and to construct the basis for our collective endeavours, this paper shows, (...)
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  11. Andrius Bielskis (2005). Towards a Post-Modern Understanding of the Political: From Genealogy to Hermeneutics. Palgrave Macmillan.score: 60.0
    While claiming that liberalism is the dominant political theory and practice of modernity, this book provides two alternative post modern theoretical approaches to the political. Concentrating on Nietzsche's and Foucault's work, it offers a novel interpretation of their genealogical projects. It argues that genealogy can be applied to analyze different forms of cultural kitsch vis-à-vis the dominant political institutions of consumer capitalism. The problem with consumer capitalism is not so much that it exploits individuals, but that it fosters cheap human (...)
     
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  12. Charles Jencks (1992). The Post-Modern Agenda. In , The Post-Modern Reader. St. Martin' Press. 10--39.score: 60.0
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  13. Charles Jencks (ed.) (1992). The Post-Modern Reader. St. Martin' Press.score: 60.0
    The Post-Modern Reader edited by Charles Jencks An Anthology of a World Movement Post-Modernism has been debated, attacked, and defended for a generation, but only in the last few years has it come into focus as a coherent way of thought embracing all areas of culture. This is the first anthology that presents the synthesising trend in all its diversity, a convergence in architecture and literature, film and cultural theory, sociology, feminism and theology, science and economics. It is however, (...)
     
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  14. Sonia E. Rolland (2014). Towards Post-Modern Trade Relations? Jurisprudence 5 (1):173-181.score: 60.0
    Towards Post-Modern Trade Relations? A Review of Dennis Patterson and Ari Afilalo, The New Global Trading Order: The Evolving State and the Future of Trade.
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  15. Margaret Rose (1992). Defining the Post-Modern. In Charles Jencks (ed.), The Post-Modern Reader. St. Martin' Press. 119--136.score: 60.0
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  16. Paul Mendes-Flohr (2006). A Post-Modern Humanism From the Sources of Judaism. Revista Portuguesa de Filosofia 62 (2/4):369 -.score: 57.0
    Drawing upon Hebrew Scripture and post-biblical Jewish sources, this article adumbrates the possibility of a humanism that does not require a universal metanarrative sponsored by the Enlightenment. A humanistic ethic, it is argued, can be nurtured by the principle of neighborly love, which with aid of insights from modern Jewish thinkers - Martin Buber, Hermann Cohen, Jacques Derrida, and Emmanuel Levinas - the author understands as an attitude of being attentive to the existential and material needs of the other. /// (...)
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  17. Colin Irvine (2010). A Land-Based Approach to Postcolonial, Post-Modern Novels. Journal of Philosophy: A Cross-Disciplinary Inquiry 5 (12):23-27.score: 57.0
    With an eye on how post-colonial novels by authors Chinua Achebe and Ngugi Wa Thiong’o address aesthetic and environmental problems that preceded the Modern period, the intent of this essay is to emphasize how their fiction connects readers with a pre-industrial, premodern, and, strangely enough, radically new ways of thinking about books and the living world beyond them. To this end, the essay looks at this non-western literature through the lens of ecologist Aldo Leopold’s land-based ideas regarding epistemology, ethics, and (...)
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  18. Diane Ghirardo (1984). Past or Post Modern in Architectural Fashion. Telos 1984 (62):187-196.score: 57.0
    If the historian has difficulty assessing events in the past, matters are worse for the contemporary critic who attempts to explore events which are still unfolding. Thus, it is not surprising that contemporary discourse about Post Modernism in architecture does not lend itself to a neat taxonomy, not least because the participants sometimes term themselves Post Modernists, and other times reject that label. It is possible, however, to distinguish between stylistic Post Modernism and theoretical Post Modernism. Stylistic Post Modernism is (...)
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  19. Harwood Fisher (1995). Context and Category: The Post-Modern Power Politics of Expropriation. Journal of Theoretical and Philosophical Psychology 15 (2):111-143.score: 51.0
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  20. Andrey Darovskikh (2012). Book Review: Morwenna Ludlow. Gregory of Nyssa: Ancient and (Post) Modern. Oxford: Oxford University Press, 2007. [REVIEW] Forum Philosophicum 17 (2):278-281.score: 51.0
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  21. Huston Smith (1982/1984). Beyond the Post-Modern Mind. Theosophical Pub. House.score: 51.0
     
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  22. Imelda Whelehan (1995). Modern Feminist Thought: From the Second Wave to "Post-Feminism". New York University Press.score: 48.0
    From the historical roots of second-wave feminism to current debates about feminist theory and politics. This introduction to Anglo-American feminist thought provides a critical and panoramic survey of dominant trends in feminism since 1968. Feminism is too often considered a monolithic movement, consisting of an enormous range of women and ideologies, with both similar and different perspectives and approaches. The book is divided into two parts, the first of which takes a close look at the most influential strands of feminism: (...)
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  23. Elliot Yale Neaman (1988). Liberalism and Post‐Modern Hermeneutics. Critical Review 2 (2-3):149-165.score: 48.0
    HERMENEUTICS AND THE SOCIOLOGY OF KNOWLEDGE by Susan J. Hekman Notre Dame: University of Notre Dame Press, 1986. 224 pp., $29.95 HERMENEUTICS AND PRAXIS edited by Robert Hollinger Notre Dame: University of Notre Dame Press, 1985. 296 pp., $29.95, $12.95 (paper) HERMENEUTICS AND MODERN PHILOSOPHY edited by Brice R. Wachterhauser Albany: State University of New York Press, 1986. 506 pp., $49.50. $16.95 (paper) RADICAL HERMENEUTICS: REPETITION, DECONSTRUCTION AND THE HERMENEUTIC PROJECT by John D. Caputo Bloomington: Indiana University Press, 1987. (...)
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  24. Marc Wortman (1987). The Post-Modern Aura: The Act of Fiction in an Age of Inflation. Telos 1987 (71):171-178.score: 48.0
    In a remarkable range of disciplines — from legal studies to architecture, from art history to rock music — there is emerging a paradoxically unified approach to the theory of contemporary cultural dissolution. In the humanities in America, three major post-structuralist philosophic movements may be discerned, each describing a separate facet of traditional disciplinary studies yet all having a remarkable cross-departmental impact. These are the anti-foundationalism of Richard Rorty and other end-of-the-line philosophers in the American pragmatist tradition, the textual deconstructionists (...)
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  25. Barry Harvey (2010). Witness to Dispossession: The Vocation of a Post‐Modern Theologian – By Tom Beaudoin. Modern Theology 26 (1):171-173.score: 48.0
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  26. John F. Kavanaugh (1993). On the Possibility of a Post-Modern Anthropology. The Modern Schoolman 70 (4):305-313.score: 48.0
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  27. Roland J. Teske (1984). Beyond the Post-Modern Mind. By Huston Smith. The Modern Schoolman 61 (3):207-207.score: 48.0
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  28. Peter Vincent Amato (ed.) (1994). Virtue, Order, Mind: Ancient, Modern and Post-Modern Perspective. State University of New York Press.score: 46.0
    Discusses the nature of philosophical rationality and modernity.
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  29. Keqian Xu (2010). Chinese “Dao” and Western “Truth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.score: 45.0
    In the Pre-Qin time, pursuing “Dao” was the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered pursuing “Truth” as their ultimate goal. While the “Dao” in ancient Chinese texts and the “Truth” in ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese and Western philosophy (...)
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  30. Nicholas Alden Riggle (2010). Street Art: The Transfiguration of the Commonplaces. Journal of Aesthetics and Art Criticism 68 (3):243-257.score: 45.0
    According to Arthur Danto, post-modern or post-historical art began when artists like Andy Warhol collapsed the Modern distinction between art and everyday life by bringing “the everyday” into the artworld. I begin by pointing out that there is another way to collapse this distinction: bring art out of the artworld and into everyday life. An especially effective way of doing this to make street art, which, I argue, is art whose meaning depends on its use of the street. I (...)
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  31. Babette Babich, Heidegger's Silence: Towards a Post-Modern Topology.score: 45.0
    in Charles Scott and Arleen Dallery, eds., Ethics and Danger: Currents in Continental Thought. Albany. State University of New York Press. 1992. Pp. 83-106.
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  32. Margaret A. Rose (1991). Post-Modern Pastiche. British Journal of Aesthetics 31 (1):26-38.score: 45.0
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  33. Henri Atlan (1998). Paradigms in Immunology and Modern, Post-Modern, Post-Post-Modern, _ Philosophy. A Review of Alfred I. Tauber, the Immune Self: Theory or Metaphor? [REVIEW] Biology and Philosophy 13 (1):125-131.score: 45.0
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  34. Richard Kearney (1998). Poetics of Imagining: Modern to Post-Modern. Fordham University Press.score: 45.0
    Introduction Why philosophize about imagination? Why turn one of the great gifts of human existence into an object of intellectual interrogation? ...
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  35. Donald Kennedy (2005). Neuroimaging: Revolutionary Research Tool or a Post-Modern Phrenology? American Journal of Bioethics 5 (2):19.score: 45.0
  36. Raymond D. Boisvert (1989). Rorty, Dewey, and Post-Modern Metaphysics. Southern Journal of Philosophy 27 (2):173-193.score: 45.0
  37. Thomas L. Dumm (1988). The Politics of Post-Modern Aesthetics: Habermas Contra Foucault. Political Theory 16 (2):209-228.score: 45.0
  38. H. Tristram Engelhardt (1996). Bioethics Reconsidered: Theory and Method in a Post-Christian, Post-Modern Age. Kennedy Institute of Ethics Journal 6 (4):336-341.score: 45.0
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  39. H. Gene Blocker (1980). Autonomy, Reference and Post-Modern Art. British Journal of Aesthetics 20 (3):229-236.score: 45.0
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  40. Robin Usher (1992). Experience in Adult Education: A Post-Modern Critique. Journal of Philosophy of Education 26 (2):201–214.score: 45.0
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  41. M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..score: 45.0
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  42. Hugo Tristram Engelhardt (1996). Bioethics Reconsidered: Theory and Method in a Post-Christian, Post-Modern Age. Kennedy Institute of Ethics Journal 6 (4):336-341.score: 45.0
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  43. Grace M. Jantzen (1996). What's the Difference? Knowledge and Gender in (Post) Modern Philosophy of Religion. Religious Studies 32 (4):431 - 448.score: 45.0
    Although there is a deep channel dividing British philosophy of religion from French thought associated with poststructuralism, much is to be gained from communication between the two. In this paper I explore three central areas of difference: the understanding of the subject, of language, and of God/religion. In each case I show that continental philosophy pursues these areas in ways which make issues of gender central to their understanding; and suggest that, while continental thought is neither monolithic nor beyond criticism, (...)
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  44. J. Preston (1998). Science as Supermarket: `Post-Modern' Themes in Paul Feyerabend's Later Philosophy of Science. Studies in History and Philosophy of Science Part A 29 (3):425-447.score: 45.0
  45. Phillip Pahin & Alyx Macfadyen (2013). A Human-Animal Relational Aesthetic: Towards a Zoophilic Representation of Animals in Art. [REVIEW] Biosemiotics 6 (2):231-243.score: 45.0
    The systematic examination of the visual depiction of nonhuman animals by humans, and the representation of nonhuman animal imagery is an opportunity to observe varying degrees of anthropocentrism in the manner in which the nonhuman animal is represented. The investigation we present ventures beyond the traditional scope of post-modern human alterity and suggests that an Otherness status should be extended to encompass both the human animal and the nonhuman animal. An important motivation for seriously considering nonhuman animal experience is (...)
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  46. Michael Weston (2002). Kierkegaard and the Origins of the Post–Modern 'Self'. European Journal of Philosophy 10 (3):398–412.score: 45.0
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  47. Gerald Feinberg (1969). Post-Modern Science. Journal of Philosophy 66 (19):638-646.score: 45.0
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  48. Maria Lúcia de Amorim Soares, Eliete Jussara Nogueira & Luiz Fernando Gomes (2013). No cenário da pós-modernidade: a reiterada exigência de qualidade e excelência na educação contemporânea // Post-modern setting: the repeated demand for quality in contemporary education. Conjectura: Filosofia E Educação 18.score: 45.0
    O texto discute a reiterada e repetida demanda pela qualidade e excelência exigida pela sociedade frente à educação contemporânea. Considerando alguns aspectos da modernidade/pós-modernidade em que vivem tanto os herdeiros de Prometeu, como os de Dionísio, caracterizados pelo hedonismo, e os de Hermes, que valorizam a comunicação, a criação e a mediação, postula-se que a educação vive sua crise de finalidade, não encontrando referências ou modelos para atualizar-se. Seu impulso legitimador foi diluído quando o cânone moderno de padrões objetivos de (...)
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  49. Heather L. Braun (2001). Romantic Desire in (Post) Modern Art and Philosophy. British Journal of Aesthetics 41 (2):238-240.score: 45.0
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  50. Stephen Gaukroger (1990). The End of Modernity: Nihilism and Hermeneutics in Post-Modern Culture (Review). Philosophy and Literature 14 (1):195-196.score: 45.0
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