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Richard J. Bernstein (1992). The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity.

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  1.  3
    A Response to the Dialogical Hermeneutics of Critical Complexity Thinking in Kunneman’s Reframing of “The Political Importance of Voluntary Work”.Rika Preiser - 2016 - Foundations of Science 21 (2):439-443.
    Responding to Kunneman’s argument that the notion of ‘ethical complexity’ introduces an existential and ethical turn in the field of complexity thinking, it is argued that Kunneman’s concept of ‘diapoiesis’ corresponds to a critical interpretation of ‘complexity thinking’. By applying critical complexity thinking to the notion of voluntary work, Kunneman explores the possibility of rearticulating the notion of voluntary work outside the boundaries of the static economic paradigm of consumption and production of labor. He redefines voluntary work in terms of (...)
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  2.  22
    The Peculiar Convergence of Jeffrey Alexander and Erik Olin Wright.Mustafa Emirbayer & Molly Noble - 2013 - Theory and Society 42 (6):617-645.
  3.  3
    A Professional Learning Community for the New Teacher Professionalism: The Case of a State-Led Initiative in Singapore Schools.Daphnee Lee & Wing On Lee - 2013 - British Journal of Educational Studies 61 (4):1-17.
  4.  41
    Introduction: From Fromm to Lacan: Habermas and Education in Conversation.Mark Murphy & John Bamber - 2012 - Studies in Philosophy and Education 31 (2):103-107.
  5.  51
    Hegel's Logic of Finitude.Rocío Zambrana - 2012 - Continental Philosophy Review 45 (2):213-233.
    In “Violence and Metaphysics” Jacques Derrida suggests that “the only effective position to take in order not to be enveloped by Hegel would seem to be…to consider false-infinity…irreducible.” Inversely, refuting the charge of logocentrism associated with Hegelian true infinity ( wahrhafte Unendlichkeit ) would involve showing that Hegel’s speculative logic does not establish the infinity of being exempt from the negativity of the finite. This paper takes up Derrida’s challenge, and argues that true infinity is crucial to Hegel’s understanding of (...)
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  6. Professional Knowledge and the Epistemology of Reflective Practice.Elizabeth Anne Kinsella - 2010 - Nursing Philosophy 11 (1):3-14.
    Reflective practice is one of the most popular theories of professional knowledge in the last 20 years and has been widely adopted by nursing, health, and social care professions. The term was coined by Donald Schön in his influential books The Reflective Practitioner , and Educating the Reflective Practitioner , and has garnered the unprecedented attention of theorists and practitioners of professional education and practice. Reflective practice has been integrated into professional preparatory programmes, continuing education programmes, and by the regulatory (...)
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  7.  50
    The Folds of Experience, Or: Constructing the Pedagogy of Values.Inna Semetsky - 2010 - Educational Philosophy and Theory 42 (4):476-488.
    This paper situates moral education in the context of Gilles Deleuze's philosophy and as embedded in lived experience qualified by three dimensions, namely critical, clinical, and creative ('3C'). The construct of '3C' education will be enriched by reference to the theoretical corpus of Nel Noddings, specifically her 2006 book Critical Lessons: What our schools should teach . The paper argues that only as embodying all three 'C's in experience can education become genuinely moral and bring the missing element of values (...)
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  8.  37
    Justice: The Neglected Argument and the Pregnant Vision.Xunwu Chen - 2009 - Asian Philosophy 19 (2):189 – 198.
    Countering the present trend in the discourse on justice wherein human reason is perceived and marginalized as an embarrassment to justice and the trend to reject the concept of formal justice, this paper argues that there is formal justice and the essence of justice is setting things right and setting righteousness to stand straight. By this token, justice means the rule of reason, not the rule of power and desire, and the ethics of justice differs fundamentally from the ethics of (...)
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  9.  74
    Spinoza as Educator: From Eudaimonistic Ethics to an Empowering and Liberating Pedagogy.Nimrod Aloni - 2008 - Educational Philosophy and Theory 40 (4):531-544.
    Although Spinoza's formative influence on the cultural ideals of the West is widely recognized, especially with reference to liberal democracy, secular humanism, and naturalistic ethics, little has been written about the educational implications of his philosophy. This article explores the pedagogical tenets that are implicit in Spinoza's writings. I argue (1) that Spinoza's ethics is eudaimonistic, aiming at self-affirmation, full humanity and wellbeing; (2) that the flourishing of individuals depends on their personal resources, namely, their conatus, power, vitality or capacity (...)
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  10.  25
    The Fundamental Commitments of Educators.Nimrod Aloni - 2008 - Ethics and Education 3 (2):149-159.
    This article seeks to examine central aspects of the relationship between ethics and education in the beginning of the twenty-first century. Since both ethics and education are practical disciplines that are bound to deal with and are challenged by human predicaments, cultural ills and social evils, it seems that in examining the relations between the two, one is required to go beyond analytic elucidation into a more normative, prescriptive and political discourse. It is in light of this understanding and in (...)
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  11.  9
    Individuals or Persons—What Ethics Should Help Constitute the School as Community?Christine Doddington - 2007 - Ethics and Education 2 (2):131-143.
    This paper critically examines some assumptions involved in determining the nature of the relationships and work that constitute a school as a community dedicated to learning and knowledge. Rather than arguing from first principles, the paper assumes that respect for other people as ends is preferable to seeing individuals in terms of their function or status; and it argues, in particular, for the reinstatement of a sense of agency for teachers that seems to have been lost in recent education initiatives (...)
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  12.  51
    Derrida, Politics and Democracy to Come.Paul Patton - 2007 - Philosophy Compass 2 (6):766-780.
  13.  4
    Soft Universalisms: Beyond Young and Rorty on Difference.Gideon Calder - 2006 - Critical Review of International Social and Political Philosophy 9 (1):3-21.
  14.  20
    The Complex Challenges of Ethical Choices by Engineers in Public Service.Gerald Andrews Emison - 2006 - Science and Engineering Ethics 12 (2):233-244.
    This paper proposes that engineers in public service are confronted with unavoidable complexity in their ethical considerations. The complexity begins with interactions among venues of ethical choices. Engineers must make ethical choices simultaneously at the individual, professional, organizational and societal levels. These ethical domains often conflict. The complexity also stems from situations in which physical properties may remain stable, but important social, economic, institutional and political conditions can change substantially. The paper proposes that the reflective learning approach of pragmatism can (...)
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  15.  14
    On the Prospects of a Semiotic Theory of Learning.Torjus Midtgarden - 2005 - Educational Philosophy and Theory 37 (2):239–252.
    Taking as its exegetic point of departure Peirce's outline of a semiotic theory of cognition from the mid 1890s, this paper explores the relevance of this outline to a theory of learning and also to a broader, normative vision of education. Firstly, besides providing for fallibilism in philosophical inquiry Peirce's outline accords with critical strategies of his fellow pragmatists, such as William James's detection of the ‘psychologist's fallacy’ and John Dewey's rejection of the ‘philosophical fallacy’. It is pointed out that (...)
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  16.  19
    Being Grateful for Being: Being, Reverence and Finitude.Damon A. Young - 2005 - Sophia 44 (2):31-53.
    Atheists are rarely associated with holiness, yet they can have deeply spiritual experiences. Once such experience of the author exemplified ‘the holy’ as defined by Otto. However, the subjectivism of Otto’s Kantianism undermines Otto’s otherwise fruitful approach. While the work of Hegel overcomes this, it is too rationalistic to account for mortal life. Seeking to avoid these shortcomings, this paper places ‘holiness’ within a self-differentiating ontological unity, the Heideggerian ‘fourfold’. This unity can only be experienced by confronting groundless finite mortality, (...)
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  17.  17
    American Pragmatism as a Guide for Professional Ethical Conduct for Engineers.Gerald A. Emison - 2004 - Science and Engineering Ethics 10 (2):225-233.
    The ethical choices faced by engineers today are increasingly complex. Competing and conflicting ethical demands from clients, communities, employees, and personal objectives combine to suggest that engineers employ ethical approaches that are adaptive yet grounded in three concrete professional circumstances: first, that engineers apply unique professional skills in the service of a client, subject to protecting the public interest; second, that engineers advance the state of knowledge of their professional field through reflection, research, and sharing experience in journals and conferences, (...)
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  18.  46
    Philip Hefner and the Modernist/Postmodernist Divide.Jerome A. Stone - 2004 - Zygon 39 (4):755-772.
  19.  33
    Dewey, Derrida, and 'the Double Bind'.Jim Garrison - 2003 - Educational Philosophy and Theory 35 (3):349–362.
  20.  2
    Love and Death-and Other Somatic Transactions.Vincent Colapietro - 2002 - Hypatia 17 (4):163-172.
    This paper both elaborates and interrogates the transactional model of human experience at the center of Shannon W. Sullivan's Living Across and Through Skins. In particular, it highlights the need to supplement her account with a psychoanalytic reading of our gendered subjectivities. Moreover, it stresses the necessity to focus on such humanly important-and irreducibly somatic-phenomena as grief and eros.
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  21. Love and Death--And Other Somatic Transactions.Vincent Michael Colapietro - 2002 - Hypatia 17 (4):163-172.
    : This paper both elaborates and interrogates the transactional model of human experience at the center of Shannon W. Sullivan's Living Across and Through Skins. In particular, it highlights the need (especially given her concerns and commitments) to supplement her account with a psychoanalytic reading of our gendered subjectivities. Moreover, it stresses the necessity to focus on such humanly important—and irreducibly somatic—phenomena as grief and eros.
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  22.  24
    The Cultural Politics of the Habermasian Public Sphere: A Re-Examination of the Modernity/Postmodernity Debate in its National, Social and Political Contexts.Alex Benchimol - 2001 - The European Legacy 6 (4):471-490.
  23.  3
    Education in the Continuous Present.Stephen Crump - 2001 - Educational Philosophy and Theory 33 (3-4):279-292.
  24.  51
    The Romantic Connection: Neurath, the Frankfurt School, and Heidegger.Andrew Bowie - 2000 - British Journal for the History of Philosophy 8 (2):275 – 298.
  25.  9
    Between Memory and Différance: (Radically) Understanding the Other.Deborah Kerdeman - 1999 - Educational Philosophy and Theory 31 (2):225–229.
  26.  7
    Immanent Truth.Linda Martín Alcoff - 1997 - Science in Context 10 (1).
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  27.  1
    Manuscript Reviewing: Too Long a Concealed Form of Scholarship?Carolyn Emden - 1996 - Nursing Inquiry 3 (4):195-199.
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  28.  25
    An Un-Rortyan Defence of Rorty's Pragmatism.Kai Nielsen - 1996 - Inquiry: An Interdisciplinary Journal of Philosophy 39 (1):71 – 95.
    An identification is made of the core metaphilosophical, philosophical, and intellectual history theses in Richard Rorty's pragmatism. Their rationale is displayed and it is argued that his metaphilosophical theses are very much dependent on certain of his non?metaphilosophical philosophical theses, most centrally his anti?representationalism. Questions emerge about the status and justification of these theses. Rorty, in his programmatic pronouncements, resists providing a vindication of them. Seeking to avoid what has been called performative contradictions, he regards it as sufficient to provide (...)
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  29.  22
    Lost and (Not yet) Found.Giles R. Scofield - 1996 - HEC Forum 8 (6):372-391.
  30.  11
    Living in a Wittgensteinian World: Beyond Theory to a Poetics of Practices.John Shotter - 1996 - Journal for the Theory of Social Behaviour 26 (3):293–311.
    As human beings, we share many historically developed, language-game interwoven, public forms of life. Due to the joint, dialogically responsive nature of all social life within such forms, we cannot as individuals just act as we please; our forms of life exert a normative influence on what we can say and do. They act as a backdrop against which all our claims to knowledge are judged as acceptable or not. As a result, it is not easy to articulate their inadequacies (...)
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  31.  43
    Conversation as Moral Education.Nel Noddings - 1994 - Journal of Moral Education 23 (2):107-118.
  32.  7
    Editor's Introduction.Charles Arthur Willard - 1994 - Argumentation 8 (2):103-110.
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  33.  4
    Habermas, Values, and the Rational, Internal Structure of Communication.Tony Couture - 1993 - Journal of Value Inquiry 27 (3-4):403-416.
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