Results for 'Eva Kit Wah Man'

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  1.  47
    Contemporary Feminist Body Theories and Menciuss Ideas of Body and Mind.Eva Kit Wah Man - 2000 - Journal of Chinese Philosophy 27 (2):155–169.
  2.  5
    Man, Eva Kit Wah, Bodies in China: Philosophy, Aesthetics, Gender, and Politics. State University of New York Press, 2017, XXV + 257 Pp., 22 Color Illus., $52.00 Cloth[REVIEW]Mary Bittner Wiseman - 2018 - Journal of Aesthetics and Art Criticism 76 (2):240-243.
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  3.  40
    A Contemporary Reflection of a Confucian Theory of the Body.Eva Kit Wah Man - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:173-177.
    One of the common targets that contemporary feminists are critical of concerning the problem of the body is Rene Descartes' mind and body relation. Feminist scholars can (...)
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  4.  5
    A Critical Reflection on a Suggested Return to Aesthetic Experience in Socialist China.Eva Kit Wah Man - 2001 - Journal of Aesthetic Education 35 (4):47.
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  5.  17
    Contemporary Philosophical Aesthetics in China: The Relation Between Subject and Object.Eva Kit-Wah Man - 2012 - Philosophy Compass 7 (3):164-173.
    This article presents a historical account and philosophical analysis of the development of philosophical aesthetics in China in its Marxist regime, focusing on the relation between subject (...)
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  6. Rethinking Art and Values: A Comparative Revelation of the Origin of Aesthetic Experience (From the Neo-Confucian Perspectives).Eva Kit Wah Man - 2004 - Filozofski Vestnik 25 (2).
    In his article, "The End of Aesthetic Experience" (1997) Richard Shusterman studies the contemporary fate of aesthetic experience, which has long been regarded as one of the (...)
     
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  7. ""The Notion of" Orientalism" in the Modernization Movement of Chinese Painting of Hong Kong Artists in 1960s: The Case of Hon Chi-Fun.Eva Kit Wah Man - 2001 - Filozofski Vestnik 22 (2):161-178.
     
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  8.  20
    What Does Comparative Philosophy Mean to the Social Existence of a Female Chinese Scholar?Eva Kit Wah Man - 2017 - Journal of World Philosophies 2 (1).
    In this short autobiographical essay, I reflect upon what comparative philosophy could mean to the social existence of a female Chinese scholar like me. I argue that (...)
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  9.  25
    What Is An Author? A Comparative Study of Søren Kierkegaard and Liu Xie on the Meanings of Writing.Eva Kit Wah Man - 2013 - Journal of Chinese Philosophy 40 (1):123-142.
    This study analyzes Kierkegaard's theory of authorship from a comparative perspective, by using Liu Xie's 劉勰 Chinese literary criticism in Wenxin Diaolong文心雕龍as a comparative (...)model. It examines the meaning of an author of literature writing, the spiritual, the aesthetic dimensions and the creative force of compositional literary writing, and finally the goal of writing, as elaborated by these two authors. In Kierkegaard's sense, the quality of writing is mainly tied up with the religious mind of a person, while to Liu, the quality of writing is related to the moral quality of a person. The following examination demonstrates how Kierkegaard and Liu complement and enrich each other in the understanding of authorship and writing. (shrink)
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  10. Transmitting the Ideal of Enlightenment: Chinese Universities Since the Late Nineteenth Century.Ricardo K. S. Mak, Ricardo K. S. Mak, Guangxin Fan, Chan-fai Cheung, Michael Wing-hin Kam, Eva Kit Wah Man, Lauren Pfister, Timothy Man Kong Wong & Ka-che Yip - 2009 - Upa.
    This book is a collection of articles on different aspects of university education in China since the late nineteenth century, addressing how far the ideal of modern (...)
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  11. Beauty Matters.Peg Zeglin Brand (ed.) - 2000 - Indiana University Press.
    Beauty has captured human interest since before Plato, but how, why, and to whom does beauty matter in today's world? Whose standard of beauty motivates African (...)Americans to straighten their hair? What inspires beauty queens to measure up as flawless objects for the male gaze? Why does a French performance artist use cosmetic surgery to remake her face into a composite of the master painters' version of beauty? How does beauty culture perceive the disabled body? Is the constant effort to remain young and thin, often at considerable economic and emotional expense, ethically justifiable? Provocative essays by an international group of scholars discuss beauty in aesthetics, the arts, the tools of fashion, the materials of decoration, and the big business of beautificationbeauty mattersto reveal the ways gender, race, and sexual orientation have informed the concept of beauty and driven us to become more beautiful. Here, Kant rubs shoulders with Calvin Klein. Beauty Matters draws from visual art, dance, cultural history, and literary and feminist theory to explore the values and politics of beauty. Various philosophical perspectives on ethics and aesthetics emerge from this penetrating book to determine and reveal that beauty is never disinterested. Foreward by Eleanor Heartney; Introduction by Peg Brand. Authors include Marcia M. Eaton, Noel Carroll, Paul C. Taylor, Arthur C. Danto, Kathleen M. Higgins, Susan Bordo, Dawn Perlmutter, Eva Kit Wah Man, Anita Silvers, Hilary Robinson, Kaori Chino, Sally Banes, and Peg Brand's essay "Bound to Beauty: An Interview with Orlan." (available here). (shrink)
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  12. Beauty Unlimited.Peg Zeglin Brand (ed.) - 2013 - Bloomington, IN: Indiana University Press.
    Emphasizing the human body in all of its forms, Beauty Unlimited expands the boundaries of what is meant by beauty both geographically and aesthetically. Peg Zeglin Brand (...)
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  13. Predicting Unethical Behavior: A Comparison of the Theory of Reasoned Action and the Theory of Planned Behavior[REVIEW]Man Kit Chang - 1998 - Journal of Business Ethics 17 (16):1825-1834.
    This study is a comparison of the validity of theory of reasoned action and theory of planned behavior as applied to the area of moral behavior (i. (...)e., illegal copying of software) using structural equation modeling. Data were collected from 181 university students on the various components of the theories and used to asses the influence of attitude, subjective norm, and perceived behavioral control on the intention to make unauthorized software copies. Theory of planned behavior was found to be better than the theory of reasoned action in predicting unethical behavior. A modified version of the theory of planned behavior, with a causal path linking subjective norm to attitude, provided a significant improvement on model fit. The results indicated that perceived behavioral control is a better predictor of behavioral intention then attitude. The direct effect of subjective norm on behavioral intention was not significant, but the indirect effect through attitude was highly significant. Applicability of the theory of planned behavior for moral behavior and the implications for future research are discussed. (shrink)
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  14. Kann man wissen, dass man liebt?Eva-Maria Engelen - 2007 - E-Journal Philosophie der Psychologie 9.
    Gefühl und Wissen wurden in der Philosophie meist als Gegensätze gesehen. So ist Wissen traditioneller Weise als begründete oder gerechtfertigte wahre Meinung definiert. Kann man, wenn man (...)
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  15. 2001493474 Dr. A. Cook Philosophy 2368 27 April 2003.Tsang Kit Man - 2003 - Philosophy 2368:27.
     
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  16.  7
    Man and Value (Review).Eva L. Corredor - 1986 - Philosophy and Literature 10 (1):108-109.
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  17.  25
    Chinese Philosophy and the Suggestion of a Matriarchal Aesthetics.Eva K. W. Man - 1996 - Journal of Chinese Philosophy 23 (4):453-466.
  18. Judith Butler's Reading of the Sartrian Bodies and the Cartesian Ghosts.Eva Man - 2009 - Modern Philosophy 1:85-91.
    American philosopher Zhu DienBa Tele that for granted with a series of related discussion, and while there are of a fixed body of the material. Bate (...) Le read de Beauvoir's "Second Sex" that this is not Sartre's "Being and Nothingness" women's issues or situations in the application. De Beauvoir said that consciousness exists in which a person's body, and in the cultural vein, the participation in the formation of a person's gender. Ba Tele think understanding the philosophy of Sartre's body, in many ways we can improve the appreciation of Beauvoir thought, and concluded that she is a thinker with originality. (shrink)
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  19.  11
    Reclaiming the Body: Francis Bacon's Fugitive Bodies and Confucian Aesthetics on Bodily Expression.Eva Kw Man - 2004 - Contemporary Aesthetics 2.
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  20. Some Reflections on Multiculturalism and Asian Feminism: The Case of Cultural Policy Addresses and Women Rights in.Eva K. W. Man - 1994 - Philosophy 1:54.
  21.  1
    The Last Man andThe First Woman’: Unmanly Images of Unhuman Nature in Mary Shelleys Ecocritism.Éva Antal - 2020 - Perichoresis 18 (2):3-15.
    Mary Shelley in her writings relies on the romanticised notions of nature: in addition to its beauties, the sublime quality is highlighted in its overwhelming greatness. In (...)
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  22.  26
    Private Law, Analytical Philosophy and the Modern Value of Wesley Newcomb Hohfeld: A Centennial Appraisal.Kit Barker - 2018 - Oxford Journal of Legal Studies.
    Hohfeld is one of the best-known analytical philosophers to have written in the area of private law in western, common law legal systems in the twentieth (...)century, but it is sometimes suggested that his scheme has had little impact on the law. One hundred years after his death, this article assesses the man and the impact of his work, noting a resurgence of interest in him amongst both commentators and courts. It suggests that there are two good reasons why his analytical philosophy is more relevant and useful today than ever - its potential to discipline and rationalise an increasingly insistent and ubiquitous rhetoric of rights; and the assistance it can provide in unpicking the complexity of the relationship between private law and the modern administrative state. (shrink)
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  23.  10
    Die Vita Augustini des Possidius: the work of a plain man and an untrained writer: Wandlungen in der Beurteilung eines hagiographischen Textes.Eva Elm - 1997 - Augustinianum 37 (1):229-240.
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  24.  6
    On the Aesthetic Education of Man. In a Series of Letters, by Friedrich Schiller.Eva Schaper - 1970 - Journal of the British Society for Phenomenology 1 (1):92-93.
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  25.  27
    Nietzsches Eternal Return: Unriddling the Vision, A Psychodynamic Approach.Eva Cybulska - 2013 - Indo-Pacific Journal of Phenomenology 13 (1):1-13.
    This essay is an interpretation of Nietzsches enigmatic idea of the Eternal Return of the Same in the context of his life rather than of his (...)philosophy. Nietzsche never explained hisabysmal thoughtand referred to it directly only in a few passages of his published writings, but numerous interpretations have been made in secondary literature. None of these, however, has examined the significance of this thought for Nietzsche, the man. The idea belongs to a moment of ecstasy which Nietzsche experienced during the summer of 1881 in Sils-Maria, in the Swiss Alps. Like Dante, inthe middle of life’, he walked down the wooded Alpine slope and entered his own Inferno. On the anniversary of long-buried loss and pain, his psyche was temporarily flooded by archetypal imagery. This event is interpreted in the light of Freuds theory of repetition compulsion, the uncanny, and the oedipal confrontation with the unconscious. From the turbulent and frightful experience, a symbol of transfiguration emerged in the shape of Eternal Return. Its likeness to Mandala, a Jungian archetype of wholeness and the self, is striking. In the years that followed, Nietzsche produced his greatest works that assured him an unassailable place in Western philosophy. And yet, there was something disturbing about this dream-thought, and Nietzsche shuddered at any mention of the thought. Linking it with the head of Medusa in his unpublished notes, he hinted at its petrifying quality. The beguiling beauty of Medusa makes her an ambiguous symbol of exhilaration, as well as terror. Under her captivating gaze, a heros journey towards selfhood becomes a journey into the night of madness. (shrink)
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  26.  18
    Nietzsche's Übermensch: A Glance Behind the Mask of Hardness.Eva Cybulska - 2015 - Indo-Pacific Journal of Phenomenology 15 (1):1-13.
    Nietzsche's notion of the Übermensch is one of his most famous. While he himself never defined or explained what he meant by it, many philosophical interpretations (...)have been offered in secondary literature. None of these, however, has examined the significance of the notion for Nietzsche the man, and this essay therefore attempts to address this gap.The idea of the Übermensch occurred to Nietzsche rather suddenly in the winter of 1882-1883, when his life was in turmoil after yet another deep personal setback. The early loss of his father had deprived Nietzsche of a meaningfulmirroringand a chance to experience realistic, age appropriate disappointment. This left him with a lifelong tendency towards idealisation. It became his proverbial Achillesheel and the source of repeated disillusionments and sorrow. The Übermensch may thus have been a culmination of his impulse to create altars and worlds before which he could kneel. Trying to cope with his own vulnerability, Nietzsche evoked an ideal of the Übermensch, a mask of hardness that was designed, if unconsciously, to ward off any future assaults on his fragile self.The double aspect of Nietzsche's personality is explored in this essay. While a highly provocative, belligerent and uncompromising Nietzsche often emerges from his published works, a vulnerable, lonely and sometimes self-pitying Nietzsche lurks in his letters and the accounts of his friends and acquaintances. But could anideal of strength”, such as the Übermensch, serve as a protective mask for someone with a sensitive, passionate interior? Nietzsche's descent into madness would suggest that no ideal can be a substitute for human, all too human, compassion. (shrink)
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  27.  80
    Woman as Metaphor1.Eva Feder Kittay - 1988 - Hypatia 3 (2):63-86.
    Women's activities and relations to men are persistent metaphors for man's projects. I query the prominence of these and the lack of equivalent metaphors where men (...) are the metaphoric vehicle for women and women's activities. Women's role as metaphor results from her otherness and her relational and mediational importance in men's lives. Otherness, mediation, and relation characterize the role of metaphor in language and thought. This congruence between metaphor and women makes the metaphor of woman especially potent in man's conceptual economy. (shrink)
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  28.  21
    Impossibility of That.Eva Hayward & Che Gossett - 2017 - Angelaki 22 (2):15-24.
    Working with Jorge Luis Borgess The Book of Imaginary Beings, this essay shows how creaturely beings, or transfigurations, dramatize the afterlife of racial slavery, coloniality, the (...)temporality of HIV/AIDS, and how their im/possibility disturbs and breaks with theorder of things.” While transitive and transversal in their potentiality for insurgency, Imaginary Beings and Fantastic Zoology also always carry a colonial logic, a conquest paradigm, while also un-resting the enjoyment of, what Borges calls, “terrible grounds.” Taking up fantastical and imaginary figures, this essay aims to add to Borgess compendium of beings; this is a tracing of fugitive forces, of pessimistic and potent provocations that break fromthe Human,” “the Man,” and their enumerable agentsfrom the Fanonian invocation of the bestiary, to the +* value form and its racialized and erotico-, bio-, and necropolitical calculus of HIV/AIDS risk, the authors explore transfigurations at the edge of existence. (shrink)
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  29. Adam Smith's Model of Man.Manfred J. Holler, Juhana Lemetti & Eva Piirimae - forthcoming - Acta Philosophica Fennica: Human Nature as the Basis of Morality and Society in Early Modern Philosophy.
     
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  30.  16
    Socrates: Antitragedian.Eva Brann - 2014 - Philosophy and Literature 38 (1):30-40.
    To no one will it be news that Socrates is a philosophos, a philosophical man, in the preprofessional sense, when the word was still fully felt as (...)
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  31. Lukács After Communism: Interviews with Contemporary Intellectuals.Eva L. Corredor - 1997 - Duke University Press.
    Since the collapse of communism in Eastern Europe, the validity of Marxism and Marxist theory has undergone intense scrutiny both within and outside the academy. In _Lukács (...)
     
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  32. Brian P. Copenhaver, Magic and the Dignity of Man: Pico Della Mirandola and HisOrationin Modern Memory. Cambridge, MA, and London: Belknap of Harvard University Press, 2019. Pp. Xv, 682; 22 Black-and-White Figures. $55. ISBN: 978-0-6742-3826-8[REVIEW]Eva Del Soldato - 2021 - Speculum 96 (1):195-196.
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  33.  14
    Wie viel muss ich wissen, um global handeln zu können? Verantwortung für Weltarmut und das Problem der epistemischen Überforderung.Eva Weber-Guskar - 2015 - Zeitschrift Für Praktische Philosophie 2 (2):13-48.
    Was heißt es, sich in unserer globalisierten Welt als eine vollverantwortliche Person zu verstehen und zu verhalten? Einerseits scheint es richtig, dass wir global verantwortlich sind, d. (...)h. dass wir auch gegen entferntes Leid etwas tun sollten; andererseits aber ist wegen vielfacher Überforderungsproblemen unklar ist, wie man diese Verantwortung tatsächlich übernehmen können sollwas wiederum dagegen spricht, dass wir diese Verantwortung berechtigtermaßen zuschreiben können. Um einen Aspekt dieses großen Themas zu behandeln, konzentriere ich mich in diesem Aufsatz auf den Anwendungsbereich von extremer Armut und argumentiere in folgenden Schritten. Zuerst spitze ich das Thema zu auf ein Problem, das Samuel Scheffler in diesem Zusammenhang konstatiert hat, nämlich einen Widerstreit zwischen dem, was Verantwortung unter den Bedingungen der Globalisierung bedeutet und dem, wie wir uns grundsätzlich als Handelnde zu verstehen gewohnt sind. Dann zeige ich erstens, dass dem Thema einer epistemischen Überforderung dabei entscheidendes Gewicht zugesprochen wird, zweitens jedoch, dass sich, genauer besehen, dieses Problem gar nicht in dieser Art stellt. Dafür schlage ich eine Analyse des Verantwortungsbegriffs vor, die es ermöglicht, Kriterien zu identifizieren, anhand derer gewisse Grenzen gezogen werden können, so dass die Zuschreibung der Verantwortung gerechtfertigt werden kann. (shrink)
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  34.  13
    Prison Narratives, Narrative Prisons: Incarcerated Women Reading Gayl Jones's "Eva's Man".Megan Sweeney - 2004 - Feminist Studies 30 (2):456-482.
  35.  8
    Говорить о себе, чтобы изменить мир. Резюме.Eva Toulouze & Liivo Niglas - 2006 - Sign Systems Studies 34 (2):524-524.
    Speaking about oneself in order to change the world. Juri Vella is a Forest Nenets reindeer herder, writer and fighter for his peoples rights. In his (...)private life, he enjoys silence, as it is a rule in his culture. But the public man, who is graduated from the Literature Institute in Moscow, is aware of the power of speech, and knows how to use it for his goals, to support his vision. He had to realise that the native peoples in Western Siberia have lost much of their skills and acquired none during the Soviet period, in which they were compelled to integrate in the society and to attend Soviet institutions as school or the army. This process has been intensified in the latest fifty years, with the invasion of their traditional territories by oil industry. But Juri Vella expects the oil reserves to finish one day, and then the aborigines will lack the goods bestowed upon them byWesternsociety and will have to survive with the help of the traditional skills. He tries to promote his vision of the natives able to live in both worlds and able to recover their dignity. This article analyses his public speech in this behalf and the way Juri Vella speaks about himself, enlarging hisegoboth to his clan and the native peoples in general and connecting it very directly with the space around him. The mainsources are Eva Toulouzes fieldwork at Juri Vellas taiga camp, living with the family five months, and the film Liivo Niglas has shot about him in 2003. (shrink)
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  36.  10
    Parler de soi pour changer le monde. — Speaking about oneself in order to change the world.Eva Toulouze & Liivo Niglas - 2006 - Sign Systems Studies 34 (2):509-524.
    Speaking about oneself in order to change the world. Juri Vella is a Forest Nenets reindeer herder, writer and fighter for his peoples rights. In his (...)private life, he enjoys silence, as it is a rule in his culture. But the public man, who is graduated from the Literature Institute in Moscow, is aware of the power of speech, and knows how to use it for his goals, to support his vision. He had to realise that the native peoples in Western Siberia have lost much of their skills and acquired none during the Soviet period, in which they were compelled to integrate in the society and to attend Soviet institutions as school or the army. This process has been intensified in the latest fifty years, with the invasion of their traditional territories by oil industry. But Juri Vella expects the oil reserves to finish one day, and then the aborigines will lack the goods bestowed upon them byWesternsociety and will have to survive with the help of the traditional skills. He tries to promote his vision of the natives able to live in both worlds and able to recover their dignity. This article analyses his public speech in this behalf and the way Juri Vella speaks about himself, enlarging hisegoboth to his clan and the native peoples in general and connecting it very directly with the space around him. The mainsources are Eva Toulouzes fieldwork at Juri Vellas taiga camp, living with the family five months, and the film Liivo Niglas has shot about him in 2003. (shrink)
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  37.  7
    Rääkida endast, et muuta maailma. Kokkuvõte.Eva Toulouze & Liivo Niglas - 2006 - Sign Systems Studies 34 (2):524-525.
    Speaking about oneself in order to change the world. Juri Vella is a Forest Nenets reindeer herder, writer and fighter for his peoples rights. In his (...)private life, he enjoys silence, as it is a rule in his culture. But the public man, who is graduated from the Literature Institute in Moscow, is aware of the power of speech, and knows how to use it for his goals, to support his vision. He had to realise that the native peoples in Western Siberia have lost much of their skills and acquired none during the Soviet period, in which they were compelled to integrate in the society and to attend Soviet institutions as school or the army. This process has been intensified in the latest fifty years, with the invasion of their traditional territories by oil industry. But Juri Vella expects the oil reserves to finish one day, and then the aborigines will lack the goods bestowed upon them byWesternsociety and will have to survive with the help of the traditional skills. He tries to promote his vision of the natives able to live in both worlds and able to recover their dignity. This article analyses his public speech in this behalf and the way Juri Vella speaks about himself, enlarging hisegoboth to his clan and the native peoples in general and connecting it very directly with the space around him. The mainsources are Eva Toulouzes fieldwork at Juri Vellas taiga camp, living with the family five months, and the film Liivo Niglas has shot about him in 2003. (shrink)
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  38.  13
    A Philosophy of Reality.Eva Louise Young - 1930 - Manchester, University Press.
    side or other from his conception of reality ; for though some kind of reality is generally allowed to exist on the other side, ... Thus to the (...)ordinary man philosophy seems to offer no choice, but either to destroy absolutely one half of his sense of ... (shrink)
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  39. Humans as Products of Artificial Experience?Eva Zackova - 2011 - Filozofia 66 (5):469-474.
    Theimmersion conceptionconcerned with the virtual reality was discussed and criticised mainly in the 1990's. However, there were anticipations of the impendent creation of the (...)tools for reality simulation and of the following preference of such reality at the expense ofbasicreality. An individual was meant to be shaped by the artificial experience of virtual world. Theimmersion conceptionhas been overcome due to new relationships between humans and computers and by differentaugmentationconceptions corresponding much more to our present condition. Man has never been trapped by an artificial experience coming from living in virtual reality generated by computers. More likely we are trapped by our own constructions of reality. We have always to keep in mind the relativity of the value of the natural experience of basic reality. (shrink)
     
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  40.  1
    Was denkt im Individuum?: Kollektivfiguren bei Ludwik Fleck, Tadeusz Bilikiewicz und Ludwig Gumplowicz.Eva Johach - 2014 - NTM Zeitschrift für Geschichte der Wissenschaften, Technik und Medizin 22 (1-2):111-132.
    What thinks in man, is not he himself, but his social community.“ These words by the early sociologist Ludwig Gumplowicz were quoted several times by Ludwik Fleck (...)
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  41.  11
    Il concetto di fede nella filosofia di Friedrich Heinrich Jacobi.Gloria Dell'eva - 2011 - Rivista di Storia Della Filosofia 66 (1).
    This essay analyzes the concept of faith in two of Jacobis works: David Hume on Faith, or Idealism and Realism. A Dialogue , and Preface and also (...)
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  42.  48
    The Androgynous and Bisexuality in Ancient Legal Codes.Eva Cantarella - 2005 - Diogenes 52 (4):5-14.
    The word 'bisexuality', unknown to the ancients, is used here in two senses to indicate an individual with male and female sex organs or who copulates with (...)
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  43.  64
    Empathie: Affektive Perspektivübernahme als soziales Phänomen.Eva-Maria Engelen - 2014 - In Jörn Müller & Karl Mertens (eds.), Die Dimension des Sozialen: Neue Philosophische Zugänge Zu Fühlen, Wollen Und Handeln. De Gruyter. pp. 127-142.
    Empathie als soziale Emotion, die eine Orientierungsfunktion hat, geht mit Perspektivübernahme einher. Einfache Formen der Empathie ermöglichen erste Formen des Zusammenlebens, weil sie es erlauben, das Verhalten (...)
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  44.  22
    IV. Normativität und Bewusstsein.Eva-Maria Engelen - 2014 - In Vom Leben Zur Bedeutung: Philosophische Studien Zum Verhältnis von Gefühl, Bewusstsein Und Sprache. De Gruyter. pp. 129-162.
    Emotionen sind als erlebte Bewertungen eine Form von Normativität, die intrinsisch im Spüren enthalten ist, also weder explizit gefolgert noch propositional gefasst ist. Geprüft wird in diesem (...)
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  45.  23
    Philosophie der Gefühle gestern und heute.Eva-Maria Engelen - 2009 - Deutsche Zeitschrift für Philosophie 57 (5):797-807.
    Die Beschäftigung mit Gefühlen, Emotionen und anderen affektiven Prozessen hat in der Philosophiegeschichte eine lange Tradition. Ein Grund, warum auf die vielfältige Veröffentlichungstätigkeit zur Philosophie der Gefühle (...)
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  46. Wer Verdient Respekt?: Deutsche Kinder Philosophieren in Dialogen Und Zeichnungen Über den BegriffRespekt“.Eva Marsal & Takara Dobashi - 2013 - Childhood and Philosophy 9 (17):129-151.
    In unserem Beitrag möchten wir zunächst auf die kategoriale Einordnung des philosophischen BegriffsRespekteingehen und danach zeigen, wie Kinder in der philosophischen Community of Inquiry mit (...)
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  47.  18
    El Cuerpo de Eva En Tomás de Aquino.Gustavo Carlos Bitocchi - 2019 - Scientia et Fides 7 (1):227-244.
    The body of Eva in Thomas Aquinas The constitution of the first female body or the body of Eva presents several physical and metaphysical problems, problems that (...)
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  48.  9
    Toward the comprehension of Quem diligit "anima mea" in the mystical theology of William of Saint-Thierry.Eva Reyes-Gacitúa - 2017 - Veritas: Revista de Filosofía y Teología 36:159-177.
    A partir de la expresión Amado de mi alma, Guillermo de Saint Thierry subraya uno de los elementos principales de su doctrina espiritual. A partir de la (...)
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  49. Ambivalente Anonymität. Demokratische Debatten im Online-Kommentar?Eva Weber-Guskar - 2019 - In Hauke Behrendt, Wulf Loh, Matzner Tobias & Catrin Misselhorn (eds.), Privatsphäre 4.0: Eine Neuverortung des Privaten Im Zeitalter der Digitalisierung. Metzler. pp. 199-212.
    Online-Kommentare unter journalistischen Artikeln können grundsätzlich zum demokratischen Diskurs, genauer der politischen Meinungsbildung beitragen und sie werden dazu tatsächlich genutzt. Allerdings wird diese Praxis auch empfindlich (...)gestört durch unsachliche, aggressive, denunzierende Rede und ähnliches. Wie kann man dagegen vorgehen? Für eine Antwort darauf nenne ich zunächst Bedingungen eines deliberativen Diskurses, an denen die Qualität des Prozesses politischer Meinungsbildung gemessen werden kann. Zweitens erörtere ich, inwiefern die Praxis des Online-Kommentierens dem entsprechenden Ideal nahekommt oder zuwiderläuft und inwieweit das von dem spezifischen Setting abhängt. Drittens diskutiere ich Möglichkeiten, diesem Problem zu begegnen. Meine These lautet, dass es vielversprechend ist, am Faktor der Anonymität anzusetzenjedoch schlage ich nicht vor, wie es häufiger getan wird, Anonymität zu reduzieren, sondern, im Gegenteil, sie in bestimmter Hinsicht zu erhöhen. (shrink)
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    The Vulnerability of the Body: A Daring Christian Approach to Nakedness.Eva De Clercq - 2011 - Bijdragen 72 (2):183-200.
    Religion and corporeality’. At first sight, the coordinating conjunction «and» sounds rather odd here because in the vision of many people spirituality and materiality necessarily exclude each (...)
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