Results for 'Jonathan Hope'

989 found
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  1.  19
    The sign in Heidegger's Sein und Zeit.Jonathan Hope - 2014 - Semiotica 2014 (202).
    Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 259-272.
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  2.  6
    Correction to: Various Shapes of Cultural Biosemiotics.Jonathan Hope - 2018 - Biosemiotics 11 (1):163-165.
    In the original published article, in discussing Paul Cobley’s work, I made an unclear statement and one that was actually false. I mentioned that Cobley is critical of “otherness” as it has been explored in sex and gender studies.
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  3.  18
    Heidegger and the signs of history.Jonathan Hope - 2015 - Semiotica 2015 (207):567-581.
    Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 207 Seiten: 567-581.
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  4.  17
    Various Shapes of Cultural Biosemiotics.Jonathan Hope - 2017 - Biosemiotics 10 (3):397-411.
    There is a steady and maybe growing impulse in biosemiotics to open itself to the arts and humanities. Recent events and publications indicate a desire expressed by biosemioticians and non-biosemioticians to engage in a dialogue concerning the manner in which living systems are cast, understood and dealt with, a dialogue that will determine the future course of those fields of research. In this article, I react to two recent monographs on the subject, Paul Cobley’s Cultural implications of biosemiotics and Wendy (...)
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  5.  37
    “Does a Glass of White Wine Taste Like a Glass of Domain Sigalas Santorini Asirtiko Athiri 2005?” A Biosemiotic Approach to Wine-Tasting.Jonathan Hope & Pierre-Louis Patoine - 2009 - Biosemiotics 2 (1):65-76.
    The object of our paper is to examine how wine-related knowledge and practices play an important role in determining the respective flavour experiences of novice wine drinkers and sommeliers. We defend the idea that sensation is informed by knowledge, as it circulates in a cultural environment. Biosemiotics has developed appropriate concepts helping us understand how the same wine can generate diverging experiences. Within a biosemiotic framework, we consider wine flavours as relational, semiosic experiences produced by the convergence of sensory-discriminative, motivational-affective (...)
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  6.  26
    Making Sense of Meaning.Jonathan Hope - 2006 - Semiotics:339-344.
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  7.  32
    Umwelträume and Multisensory Integration. Mirror Perspectives on the Subject–Object Dichotomy.Jonathan Hope - 2010 - Biosemiotics 3 (1):93-105.
    This paper concerns epistemic developments in the field of sensory perception. I argue that Uexküll’s concept of the Umwelträume and certain principles of multisensory integration explain and describe in similar terms the manner in which different sensory modalities interact. Indeed, they both concern knowledge, describing in spatial terms how the mind makes itself up, makes up its objects, and how the objects, in turn, make up the mind. My intention is to set side by side these two trends of thought (...)
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  8.  10
    Literature as a defining trait of the human umwelt.Pierre-Louis Patoine & Jonathan Hope - 2016 - Sign Systems Studies 44 (1-2):148-163.
    Writers and readers of literature are, among other things, biological entities that evolve under particular political (geographical/historical) conditions. A comparative study of certain texts by Martin Heidegger (1889–1976) can help us establish a fruitful interpretation of this threefold link between literary art, biology and politics. However, careful analysis reveals that Heidegger remains too rooted in an old-world, nationalistic and anthropocentric paradigm. We will attempt to rethink Heidegger’s assumptions on the grounds that literature, a cultural practice, enables us to delineate our (...)
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  9.  69
    The Double Effect Effect.Charles Foster, Jonathan Herring, Karen Melham & Tony Hope - 2011 - Cambridge Quarterly of Healthcare Ethics 20 (1):56-72.
    The “doctrine of double effect” has a pleasing ring to it. It is regarded by some as the cornerstone of any sound approach to end-of-life issues and by others as religious mumbo jumbo. Discussions about “the doctrine” often generate more heat than light. They are often conducted at cross-purposes and laced with footnotes from Leviticus.
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  10. No Hope for Conciliationism.Jonathan Dixon - 2024 - Synthese 203 (148):1-30.
    Conciliationism is the family of views that rationality requires agents to reduce confidence or suspend belief in p when acknowledged epistemic peers (i.e. agents who are (approximately) equally well-informed and intellectually capable) disagree about p. While Conciliationism is prima facie plausible, some have argued that Conciliationism is not an adequate theory of peer disagreement because it is self-undermining. Responses to this challenge can be put into two mutually exclusive and exhaustive groups: the Solution Responses which deny Conciliationism is self-undermining and (...)
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  11.  60
    Intention and Foresight—From Ethics to Law and Back Again.Charles Foster, Jonathan Herring, Karen Melham & Tony Hope - 2013 - Cambridge Quarterly of Healthcare Ethics 22 (1):86-91.
  12.  27
    Intention and Foresight—From Ethics to Law and Back Again - A Reply to McGee.Charles Foster, Jonathan Herring, Karen Melham & Tony Hope - 2013 - Cambridge Quarterly of Healthcare Ethics 22 (1):86-91.
  13. Radical hope: ethics in the face of cultural devastation.Jonathan Lear - 2006 - Cambridge, Mass.: Harvard University Press.
    After this, nothing happened -- Ethics at the horizon -- Critique of abysmal reasoning.
  14.  16
    Food and Medicine: A biosemiotic perspective.Yogi Hale Hendlin & Jonathan Hope (eds.) - 2021 - Berlin: Springer Nature.
    This edited volume provides a biosemiotic analysis of the ecological relationship between food and medicine. Drawing on the origins of semiotics in medicine, this collection proposes innovative ways of considering aliments and treatments. Considering the ever-evolving character of our understanding of meaning-making in biology, and considering the keen popular interest in issues relating to food and medicines - fueled by an increasing body of interdisciplinary knowledge - the contributions here provide diverse insights and arguments into the larger ecology of organisms’ (...)
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  15. No Hope in the Dark: Problems for four-dimensionalism.Jonathan J. Loose - 2019 - European Journal for Philosophy of Religion 11 (3):31-47.
    Whether or not it is coherent to place hope in a future life beyond the grave has become a central question in the larger debate about whether a materialist view of human persons can accommodate Christian belief. Hud Hudson defends a four-dimensional account of resurrection in order to avoid persistent difficulties experienced by three-dimensionalist animalism. I present two difficulties unique to Hudson’s view. The first problem of counterpart hope is a manifestation of a general weakness of four-dimensional views (...)
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  16.  99
    Stress and Hope at the Margins.Jonathan Morgan, Cara E. Curtis & Lance D. Laird - 2017 - Archive for the Psychology of Religion 39 (3):205-234.
    _ Source: _Volume 39, Issue 3, pp 205 - 234 For many people across the world, experiences of depression include features that extend beyond the biopsychiatric model, which predominates in research on the relationship between religious and spiritual coping and depressive symptoms. How does attending to these diverse experiences of depression challenge our understanding of the dynamic between religiosity and depression? This paper presents thirteen qualitative interviews among economically marginalized mothers in the metro-Boston area. Analyzing these narratives presents a complex (...)
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  17. Jonathan Edwards on hell.Jonathan Kvanvig - unknown
    Every religion offers both hope and fear. They offer hope in virtue of the benefits promised to adherents, and fear in virtue of costs incurred by adversaries. In traditional Christianity, the costs incurred are expressed in terms of the doctrine of hell, according to which each person consigned to hell receives the same infinite punishment. This strong view of hell involves four distinct theses. First, it maintains that those in hell exist forever in that state (the Existence Thesis) (...)
     
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  18. Hope for Christian Materialism? Problems of Too Many Thinkers.Jonathan J. Loose - 2017 - In R. Keith Loftin & Joshua R. Farris (eds.), Christian Physicalism?: Philosophical Theological Criticisms. Rowman & Littlefield. pp. 351-370.
     
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  19.  7
    Classical Realism is not ‘ Everything, Everywhere, All at Once’.Jonathan Kirshner - 2024 - Analyse & Kritik 46 (1):237-248.
    In their assessments of An Unwritten Future: Realism and Uncertainty in World Politics, two distinguished scholars of World Politics engage in a spirited contestation about the role of classical realism in International Relations (IR) theory. Richard Ned Lebow aspires to defend the paradigm from what he suggests are barbarians at the gate. In this response I offer rejoinders to his treatment of E. H. Carr and Robert Gilpin, and his characterization of the ways in which we each engage Thucydides’ The (...)
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  20.  35
    The Politics of Hope.Jonathan Sacks - 1997 - London: Jonathan Cape.
    A broad treatment of politics and society in Britain by the Chief Rabbi of the Hebrew Congregations of the Commonwealth. Sacks proposes a new politics of responsibility in which all portions of society have a part to play - a politics not of interest but of involvement - and hope.
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  21.  30
    Practical Shape: A Theory of Practical Reasoning.Jonathan Dancy - 2018 - Oxford: Oxford University Press.
    Jonathan Dancy aims to establish the possibility of reasoning to action, by showing how similar it is to reasoning to belief. He offers a general theory of reasoning, which smoothly admits the differences there may be between the two types, while also considering the possibility of reasoning to hope, to fear, to doubt, and to intention.
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  22. Restriction strategies for knowability : Some lessons in false hope.Jonathan Kvanvig - 2008 - In Joe Salerno (ed.), New Essays on the Knowability Paradox. Oxford, England and New York, NY, USA: Oxford University Press.
    The knowability paradox derives from a proof by Frederic Fitch in 1963. The proof purportedly shows that if all truths are knowable, it follows that all truths are known. Antirealists, wed as they are to the idea that truth is epistemic, feel threatened by the proof. For what better way to express the epistemic character of truth than to insist that all truths are knowable? Yet, if that insistence logically compels similar assent to some omniscience claim, antirealism is in jeopardy. (...)
     
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  23.  37
    Wisdom Won From Illness: Essays in Philosophy and Psychoanalysis.Jonathan Lear - 2017 - Cambridge, Massachusetts: Harvard University Press.
    What is the appropriate relation of human reason to the human psyche--indeed, to human life--taken as a whole? The essays in this volume range over literature and ethics, psychoanalysis, social theory, and ancient Greek philosophy. But, from different angles, they all address this question. Wisdom Won from Illness probes deep into the heart of psychoanalysis to understand how it illuminates the human condition. At the same time it goes back to the origins of psychological thinking in ancient Greece--and the effort (...)
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  24. Deep Brain Stimulation, Authenticity and Value.Pugh Jonathan, Maslen Hannah & Savulescu Julian - 2017 - Cambridge Quarterly of Healthcare Ethics 26 (4):640-657.
    Deep brain stimulation has been of considerable interest to bioethicists, in large part because of the effects that the intervention can occasionally have on central features of the recipient’s personality. These effects raise questions regarding the philosophical concept of authenticity. In this article, we expand on our earlier work on the concept of authenticity in the context of deep brain stimulation by developing a diachronic, value-based account of authenticity. Our account draws on both existentialist and essentialist approaches to authenticity, and (...)
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  25.  99
    Contextualism, Contrastivism, Relevant Alternatives, and Closure.Jonathan L. Kvanvig - 2007 - Philosophical Studies 134 (2):131-140.
    Contextualists claim two important virtues for their view. First, contextualism is a non-skeptical epistemology, given the plausible idea that not all contexts invoke the high standards for knowledge needed to generate the skeptical conclusion that we know little or nothing. Second, contextualism is able to preserve closure concerning knowledge – the idea that knowledge is extendable on the basis of competent deduction from known premises. As long as one keeps the context fixed, it is plausible to think that some closure (...)
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  26. How to challenge intuitions empirically without risking skepticism.Jonathan M. Weinberg - 2007 - Midwest Studies in Philosophy 31 (1):318–343.
    Using empirical evidence to attack intuitions can be epistemically dangerous, because various of the complaints that one might raise against them (e.g., that they are fallible; that we possess no non-circular defense of their reliability) can be raised just as easily against perception itself. But the opponents of intuition wish to challenge intuitions without at the same time challenging the rest of our epistemic apparatus. How might this be done? Let us use the term “hopefulness” to refer to the extent (...)
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  27.  10
    Looking a Trojan Horse in the Mouth: Problematizing Philosophy for/with children's Hope for Social Reform Through the History of Race and Education in the Us.Jonathan Wurtz - 2024 - Childhood and Philosophy 20:01-27.
    Many P4/WC practitioners and theorists privilege the school as a space for thinking and practicing philosophy for/with children. Despite its coercive nature, thinkers such as Jana Mohr Lone, David Kennedy, and Nancy Vansieleghem argue that P4C is a Trojan horse intended to reform the education system from within. I argue, however, that the Trojan horse argument requires us to internalize an incomplete and historically decontextualized understanding of public schools that in turn can reify histories of white supremacy within our CPIs (...)
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  28. ``Restriction Strategies for Knowability: Lessons in False Hope".Jonathan L. Kvanvig - 2009 - In Joseph Salerno (ed.), New Essays on Knowability. Oxford: Oxford University Press. pp. 205-222.
  29.  77
    Gritty Faith.Jonathan Matheson - 2018 - American Catholic Philosophical Quarterly 92 (3):499-513.
    In this paper, I will connect some of the philosophical research on non-doxastic accounts of faith to some psychological research on grit. In doing so I hope to advance the debate on both the nature and value of faith by connecting some philosophical insights with some empirical grounding. In particular, I will use Duckworth’s research to show that seeing faith as grit both captures the philosophical motivations for non-doxastic accounts of faith and comes with empirical backing that such faith (...)
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  30.  19
    Alien Landscapes?: Interpreting Disordered Minds.Jonathan Glover - 2014 - Harvard University Press.
    We have made huge progress in understanding the biology of mental illnesses, but comparatively little in interpreting them at the psychological level. The eminent philosopher Jonathan Glover believes that there is real hope of progress in the human interpretation of disordered minds. -/- The challenge is that the inner worlds of people with psychiatric disorders can seem strange, like alien landscapes, and this strangeness can deter attempts at understanding. Do people with disorders share enough psychology with other people (...)
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  31. Intuitions in physics.Jonathan Tallant - 2013 - Synthese 190 (15):2959-2980.
    This paper is an exploration of the role of intuition in physics. The ways in which intuition is appealed to in physics are not well understood. To the best of my knowledge, there is no analysis of the different contexts in which we might appeal to intuition in physics, nor is there any analysis of the different potential uses to which intuition might be put. In this paper I look to provide data that goes some way to giving a sense (...)
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  32.  38
    There’s no existent like ‘no existence’ like no existent I know.Jonathan Tallant - 2010 - Philosophical Studies 148 (3):387-400.
    The aim of this paper is to motivate and then defend a restricted version of the truth-maker theory. In defending such a theory I hope to do away with the perceived need for ‘negative existents’ such as totality facts and the like.
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  33. Disagreement: Idealized and Everyday.Jonathan Matheson - 2014 - In Rico Vitz & Jonathan Matheson (eds.), The Ethics of Belief: Individual and Social. New York, NY: Oxford University Press. pp. 315-330.
    While puzzles concerning the epistemic significance of disagreement are typically motivated by looking at the widespread and persistent disagreements we are aware of, almost all of the literature on the epistemic significance of disagreement has focused on cases idealized peer disagreement. This fact might itself be puzzling since it doesn’t seem that we ever encounter disagreements that meet the relevant idealized conditions. In this paper I hope to somewhat rectify this matter. I begin by closely examining what an idealized (...)
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  34. Towards a Concept of Embodied Autonomy: In what ways can a Patient’s Body contribute to the Autonomy of Medical Decisions?Jonathan Lewis & Søren Holm - 2023 - Medicine, Health Care and Philosophy 26 (3):451-463.
    “Bodily autonomy” has received significant attention in bioethics, medical ethics, and medical law in terms of the general inviolability of a patient’s bodily sovereignty and the rights of patients to make choices (e.g., reproductive choices) that concern their own body. However, the role of the body in terms of how it can or does contribute to a patient’s capacity for, or exercises of their autonomy in clinical decision-making situations has not been explicitly addressed. The approach to autonomy in this paper (...)
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  35. On Putting Knowledge 'First'.Jonathan Ichikawa & C. S. I. Jenkins - 2017 - In J. Adam Carter, Emma C. Gordon & Benjamin W. Jarvis (eds.), Knowledge First: Approaches in Epistemology and Mind. Oxford: Oxford University Press.
    There is a New Idea in epistemology. It goes by the name of ‘knowledge first,’ and it is particularly associated with Timothy Williamson’s book Knowledge and Its Limits. In slogan form, to put knowledge first is to treat knowledge as basic or fundamental, and to explain other states—belief, justification, maybe even content itself—in terms of knowledge, instead of vice versa. The idea has proven enormously interesting, and equally controversial. But deep foundational questions about its actual content remain relatively unexplored. We (...)
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  36. On the grounding-reduction link.Jonathan Eric Dorsey - 2016 - American Philosophical Quarterly 53 (4):411-22.
    The claim that reduction entails grounding (but not vice versa) – called ‘the grounding-reduction link’ – is potentially very important but not clearly correct. After working through a fruitful debate between Gideon Rosen (who maintains the link) and Paul Audi (who maintains its impossibility), I distinguish between what I call ‘strict’ and ‘broad’ reduction. Strict reduction is incompatible with grounding, but broad reduction is not. Thus the link is possible, at least for broad reduction. However, neither strict nor broad reduction (...)
     
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  37.  19
    Depicting Deity: A Metatheological Approach.Jonathan L. Kvanvig - 2021 - New York, NY: Oxford University Press.
    A theology aims to explain the nature of God. A metatheology investigates more fundamental issues concerning how to structure such an intellectual endeavor. This book examines where it is best to start the project of theology in the hope of offering a defensible metatheory from which a complete and elegant theology can be developed.
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  38. The Conscience of Huckleberry Finn.Jonathan Bennett - 1974 - Philosophy 49 (188):123-134.
    In this paper1 I shall present not just the conscience of Huckleberry Finn but two others as well. One of them is the conscience of Heinrich Himmler. He became a Nazi in 1923; he served drably and quietly, but well, and was rewarded with increasing responsibility and power. At the peak of his career he held many offices and commands, of which the most powerful was that of leader of the S.S. - the principal police force of the Nazi regime. (...)
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  39. Intuition in Contemporary Philosophy.Jonathan Jenkins Ichikawa - 2014 - In Linda Osbeck & Barbara Held (eds.), Rational Intuition. Cambridge University Press. pp. 192-210.
    This chapter will consider three themes relating to the significance of intuitions in contemporary philosophy. In §1, I’ll review and explore the relationship between philosophical use of words like ‘intuitively’ and any kinds of mental states that might be called ‘intuitions’. In §2, I’ll consider the widely-discussed analogy between intuitive experience and perceptual experience, drawing out some interesting similarities and differences. Finally, in §3, I’ll introduce the recent movement of ‘experimental philosophy’, and consider to what extent its projects are tied (...)
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  40.  15
    The Precautionary Attitude: Asking Preliminary Questions.Jonathan Wolff - 2014 - Hastings Center Report 44 (S5):27-28.
    Innovation in basic science is often a cause for won­der and excitement. Those associated with a new development are quick to point out the anticipated benefits: a cure for cancer or dementia, an end to unsafe water or hunger. These advocates are slower to draw at­tention to the possible costs, which may become known only much later. It is always hard to have an accurate overview, as it is almost impossible to predict the total effects of the widespread adoption of (...)
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  41.  10
    Genetic exceptionalism, revisionism, pluralism and convergence in the ethics of insurance: response to commentators.Jonathan Pugh - 2022 - Journal of Medical Ethics 48 (11):879-880.
    I would like to begin by thanking all of the commentators for their insightful analyses of ‘Genetic information, insurance and a pluralistic approach to justice’; I learnt a great deal from them all. Naturally, I cannot do justice to all of their criticisms in this brief response; instead, I shall use their remarks to prompt some clarificatory points about my arguments in the hope that this will help readers to draw their own conclusions about the various points of disagreement. (...)
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  42. A Guiding Framework for Micro-Social Doxastic-Intentional Dynamics.Jonathan Mize - manuscript
    Analytical sociology has provided the social sciences with a fresh, new perspective. But there are still many lacunae left to fill within sociological thought. In this paper I will address one of these gaps; I believe that sociology is missing a framework with which to adequately address the intersubjective, intentional nature of micro-social dynamics. I will introduce a rough outline of a formal system of intentionality—as it pertains to the micro-social—that observes the overall methodology and principles of analytical sociology. Moreover, (...)
     
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  43. The Gulf of Identity: A Logical Analysis of our Contemporary Obsession with Social Identification.Jonathan Mize - manuscript
    The broadening of society—the warm embracing of those who were once excluded—is a beautiful process. Throughout the last half-century society has progressed in ways utterly unfathomable to our not-so-distant ancestors. Yet, the basis on which contemporary societal enrichment now stands—the development and solidification of identity—is not exempt from critique. Within this paper I contend that the conceptual grounding of our contemporary obsession with identity is untenable. It is not the fact that various social “identities” are empowered that is dangerous, rather, (...)
     
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  44.  16
    Historical Judgement: The Limits of Historiographical Choice.Jonathan L. Gorman - 2007 - Routledge.
    The historical profession is not noted for examining its own methodologies. Indeed, most historians are averse to historical theory. In "Historical Judgement" Jonathan Gorman's response to this state of affairs is to argue that if we want to characterize a discipline, we need to look to persons who successfully occupy the role of being practitioners of that discipline. So to model historiography we must do so from the views of historians. Gorman begins by showing what it is to model (...)
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  45.  24
    How Does Human Agency Actually Work? On Bratman's ‘Core Capacity Thesis’ and the Relation between Philosophy of Action and the Empirical Sciences.Jonathan Phillips & David Plunkett - 2024 - Journal of Applied Philosophy (1):16-29.
    Throughout his career, Michael Bratman has developed a detailed model of individual ‘planning agency’, and, more recently, models of joint action and aspects of social life that he argues such planning agency helps support. How might we empirically investigate whether these models capture what is going on in actual human lives? In this article, we critically engage with this broad question by focusing on what Bratman calls the ‘core capacity thesis’, which is at the center of his most recent discussions (...)
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  46.  54
    Towards a descriptivist psychology of reasoning and decision making.Jonathan St Bt Evans & Shira Elqayam - 2011 - Behavioral and Brain Sciences 34 (5):275-290.
    Our target article identified normativism as the view that rationality should be evaluated against unconditional normative standards. We believe this to be entrenched in the psychological study of reasoning and decision making and argued that it is damaging to this empirical area of study, calling instead for a descriptivist psychology of reasoning and decision making. The views of 29 commentators (from philosophy and cognitive science as well as psychology) were mixed, including some staunch defences of normativism, but also a number (...)
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  47.  58
    The Paralyzing Instant.Jonathan Malesic - 2013 - Journal of Religious Ethics 41 (2):209-232.
    Kierkegaard in Fear and Trembling presents a reductio ad absurdum regarding the time-spans subject to moral evaluation. The text's classic dilemma depends on assuming that we only evaluate discrete, contextless instants. The pseudonymous author constantly seeks the single instant or moral “photograph” that indicates Abraham's status. Doing so, however, extracts scripture's moral legislation out from narrative, resulting in theological paralysis and thereby requiring an alternative temporal vocabulary for evaluating Abraham. Fear and Trembling contains an under-explored alternative that sets Abraham within (...)
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  48.  32
    Theory of professional standards and ethical policing.Jonathan Hughes - 2012 - In Allyson MacVean, Peter Spindler & Charlotte Solf (eds.), Handbook of Policing, Ethics, and Professional Standards. Routledge.
    What is the relation between professional standards and ethical policing? At first sight the answer to this question may seem obvious: in policing, as elsewhere, professional standards exist in order to promote ethical behaviour. This view, however, is both open to challenge and in need of elaboration. Sceptics can point to a range of non-moral functions and unintended consequences that may be associated with professional standards while those wishing to develop and implement professional standards need an account of how they (...)
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  49.  50
    Reflections on how the theatre teaches.Jonathan Levy - 2005 - Journal of Aesthetic Education 39 (4):20-30.
    In lieu of an abstract, here is a brief excerpt of the content:Reflections on How the Theatre TeachesJonathan Levy (bio)PreambleTheatre is, famously, an imitation of an action. It presents the essence, the gist, of human experience, not a narration or recital of that experience. Therefore, any attempt to explain how the theatre works in words will be at best a translation or paraphrase. The real power of the theatre lies in our total experience of it before the mind begins to (...)
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  50.  27
    Can Modernism Survive George Rochberg?Jonathan D. Kramer - 1984 - Critical Inquiry 11 (2):341-354.
    Modernism has been a celebration of the present. Why does it need a legacy ? Why should that which was born in the spirit of rebellion perpetuate itself as tomorrow’s past? Modernism has been profoundly reflective of late nineteenth- and twentieth-century cultural values. Is that not enough? It is not that modernism has forgotten the past—an art that rebels against its past must understand its adversary—but rather that it asks us not to forget the present. The revolt of modernism was (...)
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