Search results for 'subjective character' (try it on Scholar)

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  1.  54
    Uriah Kriegel (2005). Naturalizing Subjective Character. Philosophy and Phenomenological Research 71 (1):23-57.
    . When I have a conscious experience of the sky, there is a bluish way it is like for me to have that experience. We may distinguish two aspects of this "bluish way it is like for me": the bluish aspect and the for-me aspect. Let us call the bluish aspect of the experience its qualitative character and the for-me aspect its subjective character . What is this elusive for-me-ness, or subjective character , of conscious (...)
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  2. Paul G. Muscari (1985). The Subjective Character of Experience. Journal of Mind and Behavior 6 (4):577-97.
     
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  3. Janet Levin (1986). Could Love Be Like a Heatwave? Physicalism and the Subjective Character of Experience. Philosophical Studies 49 (March):245-61.
  4. David M. Rosenthal (2004). Subjective Character and Reflexive Content. [REVIEW] Philosophy and Phenomenological Research 68 (1):191-198.
    I. Zombies and the Knowledge Argument John Perry.
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  5.  29
    Kim Atkins (2000). Autonomy and the Subjective Character of Experience. Journal of Applied Philosophy 17 (1):71–79.
  6.  14
    Yujin Nagasawa (2004). Subjective Character of Experience in Medical Ethics: A Reply to Atkins. Journal of Applied Philosophy 21 (2):219–223.
    Kim Atkins argues that Thomas Nagel’s argument regarding a bat’s phenomenal experience is important for understanding the value placed on patient autonomy in medical ethics. In this paper I demonstrate that Atkins’s argument (a) is based on her misinterpretations of Nagel’s argument, and (b) can be established without appealing to such a controversial assumption as that which she makes.
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  7.  7
    David M. Rosenthal (2004). Review: Subjective Character and Reflexive Content. [REVIEW] Philosophy and Phenomenological Research 68 (1):191 - 198.
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  8.  12
    Kazimierz Ajdukiewicz (1962). The Subjective and Irreproducible Character of Direct Experience. Studia Logica 13 (1):212-212.
    The author discusses the subjective and irreproducible character of the method of direct experience, which is the ground of the acceptance of observation statements. It is also shown how this method forms a part of the method of arriving at universal statements on the basis of experience without depriving the latter of its intersubjective and reproducible character.
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  9. Uriah Kriegel (2012). Précis of Subjective Consciousness: A Self-Representational Theory. [REVIEW] Philosophical Studies 159 (3):443-445.
    This is a Precis of my book _Subjective Consciousness: A Self-Representational Theory_. It does the usual.
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  10. Alexandre Billon (2014). Why Are We Certain That We Exist? Philosophy and Phenomenological Research 91 (1).
    Descartes was certain that he was thinking and he was accordingly certain that he existed. Like Descartes, we seem to be more certain of our thoughts and our existence than of anything else. What is less clear is the reason why we are thus certain. Philosophers throughout history have provided different interpretations of the cogito, disagreeing both on the kind of thoughts it characterizes and on the reasons for its cogency. According to what we may call the empiricist interpretation of (...)
  11. Sebastian Watzl (2010). The Significance of Attention. Dissertation, Columbia University
    This dissertation investigates the nature, the phenomenal character and the philosophical significance of attention. According to its central thesis, attention is the ongoing mental activity of structuring the stream of consciousness or phenomenal field. The dissertation connects the scientific study of attention in psychology and the neurosciences with central discussions in the philosophy of mind. Once we get clear on the nature and the phenomenal character of attention, we can make progress toward understanding foundational issues concerning the nature (...)
     
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  12. David John Chalmers (2010). The Character of Consciousness. Oxford University Press.
    What is consciousness? How does the subjective character of consciousness fit into an objective world? How can there be a science of consciousness? In this sequel to his groundbreaking and controversial The Conscious Mind, David Chalmers develops a unified framework that addresses these questions and many others. Starting with a statement of the "hard problem" of consciousness, Chalmers builds a positive framework for the science of consciousness and a nonreductive vision of the metaphysics of consciousness. He replies to (...)
     
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  13.  78
    S. Orestis Palermos (2013). Knowledge and Cognitive Integration. Synthese (8):1-21.
    Cognitive integration is a defining yet overlooked feature of our intellect that may nevertheless have substantial effects on the process of knowledge-acquisition. To bring those effects to the fore, I explore the topic of cognitive integration both from the perspective of virtue reliabilism within externalist epistemology and the perspective of extended cognition within externalist philosophy of mind and cognitive science. On the basis of this interdisciplinary focus, I argue that cognitive integration can provide a minimalist yet adequate epistemic norm of (...)
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  14. Wesley Buckwalter & Mark Phelan (2013). Function and Feeling Machines: A Defense of the Philosophical Conception of Subjective Experience. Philosophical Studies 166 (2):349-361.
    Philosophers of mind typically group experiential states together and distinguish these from intentional states on the basis of their purportedly obvious phenomenal character. Sytsma and Machery (Phil Stud 151(2): 299–327, 2010) challenge this dichotomy by presenting evidence that non-philosophers do not classify subjective experiences relative to a state’s phenomenological character, but rather by its valence. However we argue that S&M’s results do not speak to folk beliefs about the nature of experiential states, but rather to folk beliefs (...)
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  15.  50
    Robert Francescotti (1993). Subjective Experience and Points of View. Journal of Philosophical Research 18:25-36.
    Thomas Nagel contends that facts regarding the qualitative character of conscious experience can be grasped from only a single point of view. This feature, he claims, is what renders conscious experience subjective in character, and it is what makes facts about the qualitative experience subjective facts. While much has been written regarding the ontological implications of the ‘point of view account’ relatively Iittle has been said on whether the account itself successfully defines the subjectivity of the (...)
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  16. Uriah Kriegel (2009). Self-Representationalism and Phenomenology. Philosophical Studies 143 (3):357-381.
    To a first approximation, self-representationalism is the view that a mental state M is phenomenally conscious just in case M represents itself in the appropriate way. Proponents of self-representationalism seem to think that the phenomenology of ordinary conscious experience is on their side, but opponents seem to think the opposite. In this paper, I consider the phenomenological merits and demerits of self-representationalism. I argue that there is phenomenological evidence in favor of self-representationalism, and rather more confidently, that there is no (...)
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  17. Berit Brogaard (2012). Are Conscious States Conscious in Virtue of Representing Themselves? Philosophical Studies 159 (3):467-474.
    Are conscious states conscious in virtue of representing themselves? Content Type Journal Article Pages 1-8 DOI 10.1007/s11098-011-9762-x Authors Berit Brogaard, Department of Philosophy, University of Missouri, St. Louis, 599 Lucas Hall, One University Blvd., St. Louis, MO 63121-4400, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  18.  82
    Jason Costanzo (2014). Shadows of Consciousness: The Problem of Phenomenal Properties. Phenomenology and the Cognitive Sciences:1-15.
    The aim of this essay is to show that phenomenal properties are contentless modes of appearances of representational properties. The essay initiates with examination of the first-person perspective of the conscious observer according to which a “reference to I” with respect to the observation of experience is determined. A distinction is then drawn between the conscious observer and experience as observed, according to which, three distinct modifications of experience are delineated. These modifications are then analyzed with respect to the content (...)
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  19.  94
    Miguel Ángel Sebastián (2012). Experiential Awareness: Do You Prefer "It" to "Me" ? Philosophical Topics 40 (2):155-177.
    In having an experience one is aware of having it. Having an experience requires some form of access to one's own state, which distinguishes phenomenally conscious mental states from other kinds of mental states. Until very recently, Higher-Order theories were the only game in town aiming at offering a full-fledged account of this form of awareness within the analytical tradition. Independently of any objections that HO theories face, First/Same-Order theorists need to offer an account of such access to become a (...)
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  20.  12
    Siegen K. Chou (1931). "Reading and Legibility of Chinese Characters: II. Reading Half-Characters" [and] "Reading and Legibility of Chinese Characters: III. Judging the Positions of Chinese Characters by American Subjects": Correction. [REVIEW] Journal of Experimental Psychology 14 (2):186-186.
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  21.  5
    Tom McClelland (forthcoming). Can Self-Representationalism Explain Away the Apparent Irreducibility of Consciousness? Synthese:1-22.
    Kriegel’s self-representationalist theory of phenomenal consciousness pursues two projects. The first is to offer a positive account of how conscious experience arises from physical brain processes. The second is to explain why consciousness misleadingly appears to be irreducible to the physical i.e. to ‘demystify’ consciousness. This paper seeks to determine whether SR succeeds on the second project. Kriegel trades on a distinction between the subjective character and qualitative character of conscious states. Subjective character is the (...)
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  22. Guy Axtell (2014). Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief. In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or (...)
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  23.  25
    Emily Brady (2002). Aesthetic Character and Aesthetic Integrity in Environmental Conservation. Environmental Ethics 24 (1):75-91.
    Aesthetics plays an important role in environmental conservation. In this paper, I pin down two key concepts for understanding this role, aesthetic character and aesthetic integrity. Aesthetic character describes the particularity of an environment based on its aesthetic and nonaesthetic qualities. In the first part, I give an account of aesthetic character through a discussion of its subjective and objective bases, and I argue for an awareness of the dynamic nature of this character. In the (...)
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  24.  96
    Sydney Shoemaker (1996). Color, Subjective Reactions, and Qualia. In Enrique Villanueva (ed.), Philosophical Issues. Atascadero: Ridgeview 55-66.
    Let me begin by indicating where I think Harman and I are in agreement. We both think that "subjective reactions" must come into an account of color, although we have different views about how they do. We both think that perceptual experience has a "presentational or representational character," and that color is represented by our visual experiences as a feature of external objects, not as a feature of our experience. Moreover, we agree that, as Harman puts it, "color (...)
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  25.  53
    Patrick Frierson (2006). Character and Evil in Kant's Moral Anthropology. Journal of the History of Philosophy 44 (4):623-634.
    In the Metaphysics of Morals, Kant explains that moral anthropology studies the “subjective conditions in human nature that help or hinder [people] in fulfilling the laws of a metaphysics of morals” and insists that such anthropology “cannot be dispensed with” (6:217).1 But it is often difficult to find clear evidence of this sort of anthropology in Kant’s own works. in this paper, i discuss Kant’s account of character as an example of Kantian moral anthropology.
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  26.  46
    Beata Stawarska (2001). Pictorial Representation or Subjective Scenario? Sartre on Imagination. Sartre Studies International 7 (2):87-111.
    The major thesis developed in Sartre's L'imaginaire is that all imaginary acts can be subsumed under the heading of one "image family" and, therefore, that imagination as a whole can be theorized in terms of pictorial representation. Yet this theory fails to meet the objective of Sartre's study, to demonstrate that imaginary activity is not a derivative of perception but an attitude with a character and dignity of its own. The subsidiary account of imagination in terms of neutralization of (...)
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  27.  82
    Damion Buterin (2009). Knowledge, Freedom and Willing: Hegel on Subjective Spirit. Inquiry 52 (1):26 – 52.
    This paper argues that Hegel's depiction of knowledge, as presented in the Encyclopaedia philosophy of subjective Spirit, is founded on what he deems to be the practical interests of self-consciousness. More specifically, it highlights the significance of the will in Hegel's understanding of the cognitive process. I begin with a survey of the relation between category-formation and the notion of self-determining freedom in the Logic , and therewith draw attention to the unity of thinking and willing in the Concept. (...)
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  28. Abraham Witonsky (1997). The Problem of Phenomenal Character. Dissertation, Temple University
    I defend the view that the felt quality of experience is both an essential feature of certain inner mental states as well as a feature of the brain, but that at present we have no idea of how it is a feature of the brain because it is irreducibly subjective. I call this situation the "problem of phenomenal character". I argue that we cannot solve this problem with our present conceptual apparatus, but I explain why it is premature (...)
     
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  29.  65
    B. R. Tilghman (1991). What is It Like to Be an Aardvark? Philosophy 66 (July):325-38.
    The Alligator's Child was full of 'satiable curtiosity. One day while rummaging in a trunk in the lumber room he came across a photograph of his father wearing an aardvark uniform and standing by a large ant hill. All excitement, he rushed to his father and breathlessly said, ‘Father, I didn't know that you had been an aardvark! What is it like to be an aardvark?’.
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  30.  10
    Anne C. Ozar (2010). The Value of a Phenomenology of the Emotions for Cultivating One's Own Character. New Yearbook for Phenomenology and Phenomenological Philosophy 10 (1):303-317.
    This article demonstrates the unique value of a Husserlian phenomenological account of the affective (or “feeling”) dimension of emotional experience for realizing Aristotle’s vision of the cultivation of virtue. Through an analysis of envy, the author defends the claim that the affective dimension of self-assessment is central to the process of conceptualization by which we learn to apprehend our own emotional responses. Analytic conceptual analyses that dismiss the subjective, affective correlate of emotional experiences, therefore, fail to take seriously what (...)
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  31.  97
    P. Sven Arvidson (2008). Attentional Capture and Attentional Character. Phenomenology and the Cognitive Sciences 7 (4):539-562.
    Attentional character is a way of thinking about what is relevant in a human life, what is meaningful and how it becomes so. This paper introduces the concept of attentional character through a redefinition of attentional capture as achievement. It looks freshly at the attentional capture debate in the current cognitive sciences literature through the lens of Aron Gurwitsch’s gestalt-phenomenology. Attentional character is defined as an initially limited capacity for attending in a given environment and is located (...)
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  32. Matthew Ratcliffe (2002). Husserl and Nagel on Subjectivity and the Limits of Physical Objectivity. Continental Philosophy Review 35 (4):353-377.
    Thomas Nagel argues that the subjective character of mind inevitably eludes philosophical efforts to incorporate the mental into a single, complete, physically objective view of the world. Nagel sees contemporary philosophy as caught on the horns of a dilemma.
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  33. Norman Malcolm (1988). Subjectivity. Philosophy 63 (April):147-60.
    In his book The View from Nowhere , Thomas Nagel says that ‘the subjectivity of consciousness is an irreducible feature of reality’ . He speaks of ‘the essential subjectivity of the mental’ , and of ‘the mind's irreducibly subjective character’ . ‘Mental concepts’, he says, refer to ‘subjective points of view and their modifications’ : The subjective features of conscious mental processes—as opposed to their physical causes and effects—cannot be captured by the purified form of thought (...)
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  34.  10
    S. K. Chou (1930). Reading and Legibility of Chinese Characters, III: Judging the Position of Chinese Characters by American Subjects. Journal of Experimental Psychology 13 (5):438.
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  35.  7
    S. K. Chou (1935). Reading and Legibility of Chinese Characters: IV. An Analysis of Judgments of Positions of Chinese Characters by American Subjects. Journal of Experimental Psychology 18 (3):318.
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  36.  5
    Irene J. F. De Jong (1992). The Subjective Style in Odysseus' Wanderings. Classical Quarterly 42 (01):1-.
    In his celebrated article on the narrative technique of Odysseus' Wanderings W. Suerbaum concludes that this character's narration is not essentially different from that of the primary narrator of the Odyssey . Even though Odysseus is a first-person narrator and hence is subject to certain restrictions, these are almost completely counterbalanced by his ex eventu knowledge. For example, he can even report a conversation which took place on Olympus , because it was afterwards reported to him by Calypso, who (...)
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  37.  20
    I. E. Boer (2001). Continental Drift: From National Characters to Virtual Subjects. Krisis 2 (2):106-111.
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  38.  7
    Michael Wedel (2009). Backbeat and Overlap : Time, Place, and Character Subjectivity in Run Lola Run. In Warren Buckland (ed.), Puzzle Films: Complex Storytelling in Contemporary Cinema. Wiley-Blackwell 129--150.
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  39.  10
    Sebastian Luft (2007). The Subjectivity of Effective History and the Suppressed Husserlian Elements in Gadamer's Philosophical Hermeneutics. Idealistic Studies 37 (3):219-254.
    This essay makes two claims. The first, exegetical, point shows that there are Husserlian elements in Gadamer’s hermeneutics that are usually overlooked.The second, systematic, claim takes issue with the fact that Gadamer saw himself in alliance with the project of the later Heidegger. It would have been more fruitful had Gadamer aligned himself with Husserl and the Enlightenment tradition. Following Heidegger in his concept of “effective history,” Gadamer risks betraying the main tenets of the Enlightenment by shifting the weight from (...)
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  40.  17
    Joel Kupperman (1991). Character. Oxford University Press.
    We often speak of a person's character--good or bad, strong or weak--and think of it as a guide to how that person will behave in a given situation. Oddly, however, philosophers writing about ethics have had virtually nothing to say about the role of character in ethical behavior. What is character? How does it relate to having a self, or to the process of moral decision? Are we responsible for our characters? Character answers these questions, and (...)
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  41.  87
    Erik J. Wielenberg (2006). Saving Character. Ethical Theory and Moral Practice 9 (4):461 - 491.
    In his recent book Lack of Character, John Doris argues that people typically lack character (understood in a particular way). Such a claim, if correct, would have devastating implications for moral philosophy and for various human moral projects (e.g. character development). I seek to defend character against Doris's challenging attack. To accomplish this, I draw on Socrates, Aristotle, and Kant to identify some of the central components of virtuous character. Next, I examine in detail some (...)
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  42.  31
    Aleksandar Fatic (2013). Corruption, Corporate Character-Formation and 'Value-Strategy'. Filozofija I Drustvo (Philosophy and Society) 24 (1):60-80.
    While most discussions of corruption focus on administration, institutions, the law and public policy, little attention in the debate about societal reform is paid to the “internalities” of anti-corruption efforts, specifically to character-formation and issues of personal and corporate integrity. While the word “integrity” is frequently mentioned as the goal to be achieved through institutional reforms, even in criminal prosecutions, the specifically philosophical aspects of character-formation and the development of corporate and individual virtues in a rational and systematic (...)
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  43.  14
    David Carr (2007). Character in Teaching. British Journal of Educational Studies 55 (4):369 - 389.
    Qualities of personal character would appear to play a significant role in the professional conduct of teachers. It is often said that we remember teachers as much for the kinds of people they were than for anything they may have taught us, and some kinds of professional expertise may best be understood as qualities of character After (roughly) distinguishing qualities of character from those of personality, the present paper draws on the resources of virtue ethics to try (...)
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  44.  53
    Michelle Ciurria (2013). Situationism, Moral Responsibility and Blame. Philosophia 41 (1):179-193.
    In Moral philosophy meets social psychology, Gilbert Harman argues that social psychology can educate folk morality to prevent us from committing the ‘fundamental attribution error,’ i.e. ‘the error of ignoring situational factors and overconfidently assuming that distinctive behaviour or patterns of behaviour are due to an agent’s distinctive character traits’ (Harman, Proceedings of the Aristotelian Society, 99, 315–331, 1999). An overview of the literature shows that while situationists unanimously agree with Harman on this point, they disagree on whether we (...)
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  45. David Forman (2012). Principled and Unprincipled Maxims. Kant-Studien 103 (3):318-336.
    Kant frequently speaks as if all voluntary actions arise from our maxims as the subjective principles of our practical reason. But, as Michael Albrecht has pointed out, Kant also occasionally speaks as if it is only the rare person of “character” who acts according to principles or maxims. I argue that Kant’s seemingly contradictory claims on this front result from the fact that there are two fundamentally different ways that maxims of action can figure in the deliberation of (...)
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  46.  12
    Alan Brudner (2008). Subjective Fault for Crime: A Reinterpretation. Legal Theory 14 (1):1-38.
    This essay develops a liberal account of the mens rea requirement of criminal liability and identifies the fault level required by that account. By “a liberal account” is meant one that interprets the meaning of mens rea in a way that reconciles liability to coercion with the individual's inviolability. The article argues that the wrongdoer's choice to interfere or to risk interfering with another agent's capacity to act on his own ends is the level of fault required to make punishment (...)
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  47.  18
    Douglas C. Long (1992). The Self-Defeating Character of Skepticism. Philosophy and Phenomenological Research 52 (1):67-84.
    An important source of doubt about our knowledge of the "external world" is the thought that all of our sensory experience could be delusive without our realizing it. Such wholesale questioning of the deliverances of all forms of perception seems to leave no resources for successfully justifying our belief in the existence of an objective world beyond our subjective experiences. I argue that there is there is a fatal flaw in the very expression of philosophical doubt about the "external (...)
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  48.  25
    Mezentsev Gennady (2008). The Character of Crisis Events in the Bases of Modern Philosophy And the Ways of Solving These Problems. Proceedings of the Xxii World Congress of Philosophy 17:49-55.
    This article is devoted to the crisis of the modern philosophy caused by the generally accepted approach towards the ontology issues of existence and the ways to solve these problems. Before Kant’s theory the fundamental principle of the universe organization in the ontology was the determination of the existence as the number of objects that were independent from the subject and explored as they were. Kant showed then that the subject deals only with the images of its own conscience. The (...)
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  49.  18
    James Scott Johnston (2006). The Education of the Categorical Imperative. Studies in Philosophy and Education 25 (5-6):385-402.
    In this article, I examine anew the moral philosophy of Immanuel Kant and its contributions to educational theory. I make four claims. First, that Kant should be read as having the Categorical Imperative develop out of subjective maxims. Second, that moral self-perfection is the aim of moral education. Third, that moral self-perfection develops by children habituating the results of their moral maxims in scenarios and cases. Fourth, that character and culture, Kant’s highest aims for humanity, are the ultimate (...)
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  50.  16
    John Paley & Gail Eva (2005). Narrative Vigilance: The Analysis of Stories in Health Care. Nursing Philosophy 6 (2):83-97.
    The idea of narrative has been widely discussed in the recent health care literature, including nursing, and has been portrayed as a resource for both clinical work and research studies. However, the use of the term 'narrative' is inconsistent, and various assumptions are made about the nature (and functions) of narrative: narrative as a naive account of events; narrative as the source of 'subjective truth'; narrative as intrinsically fictional; and narrative as a mode of explanation. All these assumptions have (...)
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