Results for 'Jeanine Diller'

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  1.  17
    Introduction to Ground, Start and End of Being Theologies.Jeanine Diller - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 473--481.
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  2. Models of God and Alternative Ultimate Realities.Jeanine Diller & Asa Kasher (eds.) - 2013 - Springer.
    James E. Taylor As the title of this book makes clear, the essays contained in it are unified by their focus on models of God and alternative ultimate realities. But what is ultimate reality, what does 'God' mean, and what would count as a model ...
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  3. Models of God and Other Ultimate Realities.Asa Kasher & Jeanine Diller (eds.) - 2013 - Kluwer Academic Publishers.
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  4.  46
    The conceptual focus of ultimism: an object of religious concern for the nones and somes.Jeanine Diller - 2013 - Religious Studies 49 (2):221-233.
    In his recent trilogy, J. L. Schellenberg presents a new religious option: to have beliefless faith in a general object of religious concern that he thinks is referenced at the core of most sectarian religions UUU’. After explaining what UUU is more fully, I argue that the claim that UUU exists should not be, as Schellenberg says, the only focus for philosophy of religion. Still, I argue that such a claim is a good basis for a new form of religion, (...)
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  5. Global and local atheisms.Jeanine Diller - 2016 - International Journal for Philosophy of Religion 79 (1):7-18.
    I introduce a distinction between global and local versions of atheism and theism, where global ones are about all notions of God and local ones are about specific notions. Current expressions of atheism are ambiguous between the two. I argue that global atheism is difficult to enunciate and even more difficult to defend, so much so that global atheism is not yet justified. Until it is, atheists should be local atheists.
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  6. Being Perfect is Not Necessary for Being God.Jeanine Diller - 2019 - European Journal for Philosophy of Religion 11 (2):43-64.
    Classic perfect being theologians take ‘being perfect’ to be conceptually necessary and sufficient for being God. I argue that this claim is false because being perfect is not conceptually necessary for being God. I rest my case on a simple thought experiment inspired by an alternative I developed to perfect being theology that I call “functional theology.” My findings, if correct, are a boon for theists since if it should turn out that there is no perfect being, there could still (...)
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  7.  82
    A Proposal to Change the Tradition of Perfect Being Theology.Jeanine Diller - 1999 - Southwest Philosophy Review 15 (1):233-240.
  8.  28
    Is There a God? A Debate.Jeanine Diller - 2023 - Philosophical Quarterly 73 (3):829-831.
    This book is a debate about the existence of God in the form of a worldview comparison, meaning that it sets two worldviews—comprehensive pictures of what there.
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  9. Merciful Justice.Jeanine Diller - 2013 - Philosophia 41 (3):719-735.
    I offer a solution to an old puzzle about how God can be both just and merciful at the same time—a feat which seems required of God, but at the same time seems impossible since showing mercy involves being more lenient than justice demands. Inspired by two of Jesus’ parables and work by Feinberg, Johnson and Smart, I suggest that following a “principle of merciful justice”—that persons ought to receive what they deserve or better—delivers mercy and justice simultaneously, certainly in (...)
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  10.  38
    Andrei A. Buckareff and Yujin Nagasawa, eds. Alternative Concepts of God: Essays on the Metaphysics of the Divine.Jeanine Diller - 2017 - Journal of Analytic Theology 5:900-906.
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  11.  37
    Introduction.Jeanine Diller - 2007 - Philosophia 35 (3-4):261-272.
  12. Models of God and Other Kinds of Ultimate Reality.Jeanine Diller & Asa Kasher (eds.) - 2013 - Springer.
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  13.  59
    Response to Bishop’s “How a Modest Fideism May Constrain Theistic Commitments”.Jeanine Diller - 2007 - Philosophia 35 (3-4):403-406.
    Bishop’s main claims are: (I) that James’ criteria on the admissibility of faith leaps need the addition of two moral criteria to be complete; (II) that a Kantian, at least, could not admissibly leap toward God, classically understood, and (III) that a Kantian, and anyone else, could admissibly leap toward God, understood his way. Here I will affirm (I) with a qualification; deny (II); affirm (III); and close with some reservations about Bishop’s novel model of God. This paper was delivered (...)
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  14.  9
    The Rationality of Theism. [REVIEW]Jeanine Diller - 2005 - Faith and Philosophy 22 (1):102-105.
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  15.  38
    The Rationality of Theism. [REVIEW]Jeanine Diller - 2005 - Faith and Philosophy 22 (1):102-105.
  16.  35
    Jeanine Diller and Asa Kasher, eds., Models of God and Alternative Ultimate Realities.R. T. Mullins - 2014 - Journal of Analytic Theology 2:288-293.
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  17.  7
    Diller & Scofidio : scanning.Aaron Diller + Scofidio, K. Michael Betsky, Laurie Hays, Anderson & Whitney Museum of American Art - 2003
    Accompanying an exhibition organized by the Whitney Museum of American Art, New York, this book is the most comprehensive catalogue on the work of this internationally recognized architectural firm.
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  18.  30
    Kant and the Ethics of Humility: A Story of Dependence, Corruption and Virtue.Jeanine Grenberg - 2005 - New York: Cambridge University Press.
    In previous years, philosophers have either ignored the virtue of humility or found it to be in need of radical redefinition. But humility is a central human virtue, and it is the purpose of this book to defend that claim from a Kantian point of view. Jeanine Grenberg argues that we can indeed speak of Aristotelian-style, but still deeply Kantian, virtuous character traits. She proposes moving from focus on action to focus on person, not leaving the former behind, but (...)
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  19.  26
    Kant's Defense of Common Moral Experience: A Phenomenological Account.Jeanine Grenberg - 2013 - New York: Cambridge University Press.
    In this book, Jeanine Grenberg argues that everything important about Kant's moral philosophy emerges from careful reflection upon the common human moral experience of the conflict between happiness and morality. Through careful readings of both the Groundwork and the Critique of Practical Reason, Grenberg shows that Kant, typically thought to be an overly technical moral philosopher, in fact is a vigorous defender of the common person's first-personal encounter with moral demands. Grenberg uncovers a notion of phenomenological experience in Kant's (...)
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  20.  21
    Cultural frameworks of nursing practice: exposing an exclusionary healthcare culture.Jeanine Blackford - 2003 - Nursing Inquiry 10 (4):236-244.
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  21.  20
    Disability and poverty: A survey of World Bank Poverty Assessments and implications.Jeanine Braithwaite & Daniel Mont - 2009 - Alter - European Journal of Disability Research / Revue Européenne de Recherche Sur le Handicap 3 (3):219-232.
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  22.  18
    Anamorphoses d'un conte de Roussel: Les Taches de la laine.Jeanine Parisier Plottel - 1976 - Substance 5 (13):120.
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  23.  17
    Root development: Signaling down and around.Joanna W. Wysocka-Diller & Philip N. Benfey - 1997 - Bioessays 19 (11):959-965.
    Because of its elegant simplicity, the Arabidopsis root has become a model for studying plant organogenesis. In this review we focus on recent results indicating the importance of signaling in root development. A role for positional information in root cell specification has been demonstrated by ablation analyses. Through mutational analysis, genes have been identified that play a role in radial pattern formation. The embryonic phenotypes of these mutants raised the possibility that division patterns in post‐embryonic roots are dependent on signaling (...)
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  24.  12
    Publish With Undergraduates or Perish?: Strategies for Preserving Faculty Time in Undergraduate Research Supervision at Large Universities and Liberal Arts Colleges.Jeanine K. Stefanucci - 2019 - Frontiers in Psychology 10.
  25.  7
    Hatred and Forgiveness.Jeanine Herman (ed.) - 2010 - Cambridge University Press.
    Julia Kristeva refracts the impulse to hate through psychoanalysis and text, exploring worlds, women, religion, portraits, and the act of writing. Her inquiry spans themes, topics, and figures central to her writing, and her paths of discovery advance the theoretical innovations that are so characteristic of her thought. Kristeva rearticulates and extends her analysis of language, abjection, idealization, female sexuality, love, and forgiveness. She examines the "maladies of the soul," utilizing examples from her practice and the ailments of her patients, (...)
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  26. What is the enemy of virtue?Jeanine Grenberg - 2010 - In Lara Denis (ed.), Kant's Metaphysics of Morals: A Critical Guide. New York: Cambridge University Press.
     
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  27. Getting the story right: a Reductionist narrative account of personal identity.Jeanine Weekes Schroer & Robert Schroer - 2014 - Philosophical Studies (3):1-25.
    A popular “Reductionist” account of personal identity unifies person stages into persons in virtue of their psychological continuity with one another. One objection to psychological continuity accounts is that there is more to our personal identity than just mere psychological continuity: there is also an active process of self-interpretation and self-creation. This criticism can be used to motivate a rival account of personal identity that appeals to the notion of a narrative. To the extent that they comment upon the issue, (...)
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  28.  8
    Cultural frameworks of nursing practice: situating the self.Jeanine Blackford - 1997 - Nursing Inquiry 4 (3):205-207.
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  29.  13
    Robert Lax: Poet, Pilgrim, Prophet.Jeanine Mizingou - 2001 - Logos: A Journal of Catholic Thought and Culture 4 (1):98-113.
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  30.  57
    Commentary on Balcetis: On Some Limits to the Motivational Direction Approach.Jeanine K. Stefanucci & Dustin Stokes - 2016 - Emotion Review 8 (2):129-130.
    While we are sympathetic to Balcetis’s approach, we feel that using motivational direction as the sole organizing structure for influences of affect on perception may be unnecessarily limiting. Three reasons for this concern are discussed.
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  31.  2
    Theology's epistemological dilemma: how Karl Barth and Alvin Plantinga provide a unified response.Kevin Diller - 2014 - Downers Grove: IVP Academic, an imprint of InterVarsity Press.
    Karl Barth and Alvin Plantinga are not thought of as theological allies. Barth is famous for his opposition to philosophy's role in theology, while Plantinga is famous for his emphasis on warranted belief. Kevin Diller argues that they actually offer a unified response to the central epistemological dilemma in theology.
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  32. Pluralisms for education: An ethics of care perspective.Ann Diller - 1992 - Philosophy of Education 141.
     
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  33.  27
    An effect of mood on the perception of geographical slant.Cedar R. Riener, Jeanine K. Stefanucci, Dennis R. Proffitt & Gerald Clore - 2011 - Cognition and Emotion 25 (1):174-182.
  34.  29
    Introduction to Special Issue: Globalism and Localization in the Context of the Ecological and Social Crisis.Jeanine M. Canty - 2015 - World Futures 71 (3-4):59-64.
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  35.  31
    Locality to Nonlocality: Transpersonal Dimensions of Home.Jeanine M. Canty - 2015 - World Futures 71 (3-4):76-85.
    This article explores the relationship between globalization and localization in context of our current ecological and social crisis. The benefits of immersing in one's local community and ecology are presented through an ecopsychological lens. Transpersonal dimensions of place are examined, reframing globalism as our seamless connections through the planetary life force. The author contends that while deepening our local relationships with place is essential for sustainability, developing our wider connections is essential for collective wellbeing.
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  36.  10
    The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2000 - Cambridge University Press.
    Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud and (...)
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  37.  12
    The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis.Jeanine Herman (ed.) - 2000 - Cambridge University Press.
    Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is one of the most influential and prolific thinkers of our time. Her writings have broken new ground in the study of the self, the mind, and the ways in which we communicate through language. Her work is unique in that it skillfully brings together psychoanalytic theory and clinical practice, literature, linguistics, and philosophy. In her latest book on the powers and limits of psychoanalysis, Kristeva focuses on an intriguing new dilemma. Freud and (...)
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  38. Giving Them Something They can Feel: On the Strategy of Scientizing the Phenomenology of Race and Racism.Jeanine Weekes Schroer - 2015 - Knowledge Cultures 3 (1):91-110.
    There is an expansion of empirical research that at its core is an attempt to quantify the "feely" aspects of living in raced (and other stigmatized) bodies. This research is offered as part concession, part insistence on the reality of the "special" circumstances of living in raced bodies. While this move has the potential of making headway in debates about the character of racism and the unique nature of the harms of contemporary racism--through an analysis of stereotype threat research, microaggression (...)
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  39.  39
    On the sense of unsaturated expressions.Antoni Diller - 1993 - Philosophical Papers 22 (1):71-79.
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  40.  7
    Returning the self to nature: undoing our collective Narcissim and healing our planet.Jeanine M. Canty - 2022 - Boulder, Colorado: Shambhala.
    Returning the Self to Nature is written for the person who no longer wishes to function in a world that revolves around selfish, disconnected identities and yearns to step into healthy relationships with one's self, one's community, and our planet. Seeing the suffering of the planet and that of humans as inseparably linked-the ecological crisis as psychological crisis, and vice versa-opens the door to a mutuality of healing between people and nature. At the heart of both chronic and acute forms (...)
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  41. Demetrius Pepagomenus'.Aubrey Diller - 1978 - Byzantion 48:35-42.
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  42. Humility, Kantian style.Jeanine Grenberg - 2014 - In S. van Hooft, N. Athanassoulis, J. Kawall, J. Oakley & L. van Zyl (eds.), The handbook of virtue ethics. Durham: Acumen Publishing.
     
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  43.  17
    In Search of the Phenomenal Face of Freedom.Jeanine Grenberg - 2010 - In Benjamin J. Bruxvoort Lipscomb & James Krueger (eds.), Kant's Moral Metaphysics: God, Freedom, and Immortality. de Gruyter. pp. 111.
  44.  25
    The Vision of Cosmic Order in the Vedas.Jeanine Miller - 1988 - Philosophy East and West 38 (1):89-91.
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  45. Social dimensions of Kant's conception of radical evil.Jeanine M. Grenberg - 2009 - In Sharon Anderson-Gold & Pablo Muchnik (eds.), Kant's Anatomy of Evil. New York: Cambridge University Press.
  46.  60
    Karl Barth and the relationship between philosophy and theology.Kevin Diller - 2010 - Heythrop Journal 51 (6):1035-1052.
    It is commonly held that Karl Barth emphatically rejected the usefulness of philosophy for theology. In this essay I explore the implications of Barth's theological epistemology for the relationship and proper boundaries between philosophy and theology, given its origin in Barth's theology of revelation. I seek to clarify Barth's position with respect to philosophy by distinguishing the contingency of its offence from any necessary incompatibility. Barth does not reject philosophy per se, but the way in which philosophy is typically conducted. (...)
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  47.  7
    Les directions de sens: phénoménologie et psychopathologie de l'espace vécu.Jeanine Chamond (ed.) - 2004 - Argenteuil: Le Cercle herméneutique.
  48. The Integrity of Motivated Vision: A Reply to Gilchrist, 2020.Kent Harber, Jeanine Stefanucci & Dustin Stokes - 2021 - Perception 50 (4):287-93.
    In the September 2020 edition of Perception, Alan Gilchrist published an editorial entitled “The Integrity of Vision” (Gilchrist, 2020). In it, Gilchrist critiques motivated perception research. His main points are as follows: (1) Motivated perception is compromised by experimental demand: Results do not actually show motivated perception but instead reflect subjects’ desires to comply with inferred predictions. (2) Motivated perception studies use designs that make predictions obvious to subjects. These transparent designs conspire with experimental demand to yield confirmatory but compromised (...)
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  49. A Defense of First-Personal Phenomenological Experience: Responses to Sticker and Saunders.Jeanine M. Grenberg - 2018 - Con-Textos Kantianos 8:370-376.
    In this paper, I respond to questions Sticker and Saunders raise about integrating third-personal interactions within my phenomenological first-personal account of moral obligatedness. Sticker argues that third-personal interactions are more central for grounding moral obligatedness than I admit. Saunders turns things around and suggests we might not even be able to access third-personal interactions with others at the level one would need to in order to secure proper moral interactions with them. I argue in response that both these challenges misunderstand (...)
     
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  50. Two Potential Problems with Philosophical Intuitions: Muddled Intuitions and Biased Intuitions.Jeanine Weekes Schroer & Robert Schroer - 2013 - Philosophia 41 (4):1263-1281.
    One critique of experimental philosophy is that the intuitions of the philosophically untutored should be accorded little to no weight; instead, only the intuitions of professional philosophers should matter. In response to this critique, “experimentalists” often claim that the intuitions of professional philosophers are biased. In this paper, we explore this question of whose intuitions should be disqualified and why. Much of the literature on this issue focuses on the question of whether the intuitions of professional philosophers are reliable. In (...)
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