Results for 'Affection'

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  1. Who’s Afraid of Double Affection?Nicholas Stang - 2015 - Philosophers' Imprint 15.
    There is substantial textual evidence that Kant held the doctrine of double affection: subjects are causally affected both by things in themselves and by appearances. However, Kant commentators have been loath to attribute this view to him, for the doctrine of double affection is widely thought to face insuperable problems. I begin by explaining what I take to be the most serious problem faced by the doctrine of double affection: appearances cannot cause the very experience in virtue (...)
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  2.  96
    From Time to Time: Auto-Affection in Derrida’s 1964-65 Heidegger Course.Tracy Colony - 2019 - Journal of French and Francophone Philosophy 27 (1):14-33.
    Derrida always stressed the importance of his engagement with Heidegger and often returned throughout his life to different aspects of Heidegger’s thought. With the recent publication of his 1964-65 course, Heidegger: The Question of Being and History greater insight is now possible into the exact terms of Derrida’s early engagement with Heidegger and the significance he would accord it in the major works of 1967 and beyond. With the reception of this text just beginning, many lines of interpretation are being (...)
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  3. Freedom, Knowledge and Affection: Reply to Hogan.Nicholas Stang - 2013 - Kantian Review 18 (1):99-106.
    In a recent paper, Desmond Hogan aims to explain how Kant could have consistently held that noumenal affection is not only compatible with noumenal ignorance but also with the claim that experience requires causal affection of human cognitive agents by things in themselves. Hogan's argument includes the premise that human cognitive agents have empirical knowledge of one another's actions. Hogan's argument fails because the premise that we have empirical knowledge of one another's actions is ambiguous. On one reading, (...)
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  4. Kant’s Causal Power Argument Against Empirical Affection.Jonas Jervell Indregard - 2017 - Kantian Review 22 (1):27-51.
    A well-known trilemma faces the interpretation of Kant’s theory of affection, namely whether the objects that affect us are empirical, noumenal, or both. I argue that according to Kant, the things that affect us and cause representations in us are not empirical objects. I articulate what I call the Causal Power Argument, according to which empirical objects cannot affect us because they do not have the right kind of power to cause representations. All the causal powers that empirical objects (...)
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  5. Empirical Consciousness Explained: Self-Affection, (Self-)Consciousness and Perception in the B Deduction.Corey W. Dyck - 2006 - Kantian Review 11:29-54.
    Few of Kant’s doctrines are as difficult to understand as that of self-affection. Its brief career in the published literature consists principally in its unheralded introduction in the Transcendental Aesthetic and unexpected re-appearance at a key moment in the Deduction chapter in the B edition of the first Critique. Kant’s commentators, confronted with the difficulty of this doctrine, have naturally resorted to various strategies of clarification, ranging from distinguishing between empirical and transcendental self-affection, divorcing self-affection from the (...)
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  6.  90
    Self-Affection and Pure Intuition in Kant.Jonas Jervell Indregard - 2017 - Australasian Journal of Philosophy 95 (4):627-643.
    Are the pure intuitions of space and time, for Kant, dependent upon the understanding's activity? This paper defends the recently popular Self-Affection Thesis : namely, that the pure intuitions require an activity of self-affection—an influence of the understanding on the inner sense. Two systematic objections to this thesis have been raised: The Independence objection claims that SAT undermines the independence of sensibility; the Compatibility objection claims that certain features of space and time are incompatible with being the products (...)
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  7. Affection and Cogitatio. Psychopathology and Husserl’s Theory of Meaning.Yasuhiko Murakami - 2010 - Studia Phaenomenologica 10:193-204.
    Behind the phase of cognition analysed by Husserl, there is a phase of affection. In this phase, there are significant mental disorders occurring. Similar to the way in which the phase of cognition is divided into reference, meaning (referent), and representation of words (classification according to Husserl's theory of meaning), the phase of affection is also divided into reference, “meaning,” and figure as sphere of “meaning”. The situation as a reference can allow various predications to form different explanations, (...)
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  8.  69
    Affection of Contact and Transcendental Telepathy in Schizophrenia and Autism.Yasuhiko Murakami - 2013 - Phenomenology and the Cognitive Sciences 12 (1):179-194.
    This paper seeks to demonstrate the structural difference in communication of schizophrenia and autism. For a normal adult, spontaneous communication is nothing but the transmission of phantasía (thought) by means of perceptual objects or language. This transmission is first observed in a make-believe play of child. Husserl named this function “perceptual phantasía,” and this function presupposes as its basis the “internalized affection of contact” (which functions empirically in eye contact, body contact, or voice calling me). Regarding autism, because of (...)
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  9. Adickes on Double Affection.Nicholas Stang - 2013 - In Margit Ruffing, Claudio La Rocca, Alfredo Ferrarin & Stefano Bacin (eds.), Kant Und Die Philosophie in Weltbürgerlicher Absicht: Akten des Xi. Kant-Kongresses 2010. De Gruyter. pp. 787-798.
  10.  11
    Results of Some Experiments on Affection, Distribution of Associations and Recall.C. H. Griffitts - 1920 - Journal of Experimental Psychology 3 (6):447.
  11. Noumenal Affection.Desmond Hogan - 2009 - Philosophical Review 118 (4):501-532.
    A central doctrine of Kant's Critique of Pure Reason holds that the content of human experience is rooted in an affection of sensibility by unknowable things in themselves. This famous and puzzling affection doctrine raises two seemingly intractable old problems, which can be termed the Indispensability and the Consistency Problems. By what right does Kant present affection by supersensible entities as an indispensable requirement of experience? And how could any argument for such indispensability avoid violating the Critique's (...)
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  12.  79
    Affection and Attention: On the Phenomenology of Becoming Aware.Anthony J. Steinbock - 2004 - Continental Philosophy Review 37 (1):21-43.
    Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode of (...)
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  13. Essential Clarifications of ‘Self-Affection’ and Husserl’s ‘Sphere of Ownness’: First Steps Toward a Pure Phenomenology of (Human) Nature.Maxine Sheets-Johnstone - 2006 - Continental Philosophy Review 39 (4):361-391.
    This article begins with a critical discussion of the commonly used phenomenological term “self-affection,” showing how the term is problematic. It proceeds to clarify obscurities and other impediments in current usage of the term through initial analyses of experience and to single out a transcendental clue found in Husserl’s descriptive remarks on wakeful world-consciousness, a clue leading to a basic phenomenological truth of wakeful human life. The truth centers on temporality and movement, and on animation. The three detailed investigations (...)
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  14. Husserl’s Theory of Instincts as a Theory of Affection.Matt E. M. Bower - 2014 - Journal of the British Society for Phenomenology 45 (2):133-147.
    Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of (...)
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  15.  95
    Appearances and the Problem of Affection in Kant.Bryan Hall - 2010 - Kantian Review 14 (2):38-66.
    Hans Vaihinger, in the late nineteenth century, posed a now famous trilemma for Immanuel Kant's theory of affection: If things-in-themselves are the affecting objects, then one must apply the categories beyond the conditions of their application . If one holds that appearances are the affecting objects, then one must hold that these appearances which are the effects of affection are themselves the causes of affection. If one holds that things-in-themselves affect the noumenal self in parallel with appearances (...)
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  16. Noumenal Causality Reconsidered: Affection, Agency, and Meaning in Kant.Kenneth R. Westphal - 1997 - Canadian Journal of Philosophy 27 (2):209 - 245.
    The idea that noumena or things in themselves causally affect our sensibility, and thus provide us with sensations, has been rejected on two basic grounds: It is unintelligible because distinguishes between appearance and reality in such a way that things cannot in principle appear as they really are, and it requires applying the concept of causality trans-phenomenally, contra Kant’s Schematism. I argue that noumenal causality is intelligible and is required out of fidelity to Kant’s texts and doctrines. Kant’s theory of (...)
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  17.  22
    On Confucius' Principle of Consanguineous Affection: A Reading of the Dialogue About the Three-Year Mourning in the Lunyu.Qingping Liu - 2006 - Asian Philosophy 16 (3):173 – 188.
    In his dialogue with Zai Wo about the three-year mourning, Confucius establishes a principle of 'justification by feeling at ease,' and insists that one should transcend natural desires by moral emotions. More significantly, he further regards kinship love as the ultimate root and supreme principle of human life. Thus, this dialogue contains almost all the basic elements of the Confucian spirit of consanguineous affection.
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  18.  21
    Is Mencius' Doctrine of 'Extending Affection' Tenable?Qingping Liu - 2004 - Asian Philosophy 14 (1):79 – 90.
    In his doctrine of 'extending affection' (tui en), Mencius holds that one can transform particular consanguineous affection into universal humane love by the way of 'taking this heart here and applying it to what is over there'. Through a critical analysis of the text of the Mencius, it is attempted to argue that although this doctrine can combine the two mainstays of Confucian thought, i.e., filiality and humaneness, into an integrated unity, it is not tenable within the Confucian (...)
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  19.  68
    Auto-Affection and Becoming : Who Are We?Leonard Lawlor - 2009 - Environmental Philosophy 6 (1):1-19.
    This essay pursues a double strategy to transform our human collective relation to animal life. On the one hand, and this strategy is due to Derrida’s thought, it attempts to criticize the belief that humans have a kind of subjectivity that is substantially different from that of animals, the belief that humans have in their self-relation a relation of pure self-presence. On the other hand, the essay attempts to enlarge the idea of auto-affection to include the voices and looks (...)
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  20.  51
    Auto-Affection and Synthesis of Reproduction.Claudia Jáuregui - 2006 - Kant-Studien 97 (3):369-381.
    I The Kantian notion of ‘affection’ is indeed problematic and obscure. In so far as the subject is finite and does not create the object of knowledge, the latter must always be somehow given. The passive faculty of sensibility makes it possible for the object to appear. But this receptive character of the subject correlates to some affection. Something affects us, and our sensibility receives this affection under the pure forms of space and time. The question that (...)
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  21.  8
    The formative force of the imagination in the time of self-affection of selfhood: Kant and Heidegger.Juan José Garrido Periñán - 2019 - Veritas – Revista de Filosofia da Pucrs 43:9-27.
    Resumen En este artículo de investigación trataré de repensar, dentro de la intuición marcada por Heidegger en su interpretación de Kant, el papel que juega la noción de imaginación, en su vinculación inexorable, por un lado, con la apercepción trascendental, y con el tiempo, por otro, a fin de alcanzar, al menos, un esbozo temático de tal imaginación en términos de auto-afección radical del sí-mismo. Y todo ello para mostrar la posibilidad de una lectura interpretativa que haga valer la importancia, (...)
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  22.  25
    Head and Heart: Affection, Cognition, Volition as Triune Consciousness.Andrew Tallon - 1997 - Fordham University Press.
    Head and Heart proposes a theory of a triune consciousness formed by the heart and mind, composed of an equal partnership of reason, will, and affection. Professor Tallon sets out asking whether and how affective consciousness fits into this triad. By first defining affection in terms of intentionality (as the theory of a triune consciousness is possible only when affectivity has been shown to participate in intentionality), he argues that affection, in its full scope of passion, emotion, (...)
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  23. Is the Self of Social Behaviorism Capable of Auto-Affection? Mead and Marion on the "I" and the "Me".Saulius Geniusas - 2006 - Transactions of the Charles S. Peirce Society 42 (2):242-265.
    : The purpose of this manuscript is to bring Mead's pragmatism into contact with Jean-Luc Marion's phenomenology. Taking as its focus the question of the I-pole of the self, the paper points to the absence and the need of a concept like auto-affection in Mead's analysis of selfhood. A pragmatic appropriation of this concept does not undermine the social framework of selfhood because the most rudimentary self-givenness is immediate and direct, yet simultaneously a posteriori. The social and biological genesis (...)
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  24.  29
    Beyond Dominance and Affection: Living with Rabbits in Post-Humanist Households.Julie Ann Smith - 2003 - Society and Animals 11 (2):181-197.
    Nearly 20 years age, Yi-Fu Tuan wrote his influential Dominance and Affection:The Making of Pets , which argued that human affection for domestic animals is inseparable from dominance. Today, cultural critics persist in the view that companion animals are compromised, even degraded, because they are controlled by humans. The essay attempts to rethink the relationship between humans and companion animals beyond the freedom-dominance binary. It argues for a conceptual approach that defers confidant interpretation of animals while dramatically relaxing (...)
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  25. The Aporia of Affection in Husserl's Analyses Concerning Passive and Active Synthesis.John Hartmann - manuscript
    FEEL FREE TO CITE - IGNORE IN-PDF REQUEST -/- Husserl defines affection in the Analyses1 as "the allure given to consciousness, the particular pull that an object given to consciousness exercises on the ego."2 That something becomes prominent for the ego implies that the object exerts a kind of 'pull' upon the ego, a demanding of egoic attention. This affective pull is relative in force, such that the same object can be experienced in varying modes of prominence and affective (...)
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  26.  11
    Self-Affection and Perspective-Taking: The Role of Phantasmatic and Imaginatory Consciousness for Empathy.Thiemo Breyer - forthcoming - Topoi:1-7.
    This article distinguishes between several modifications of perception and perspective-taking in order to grasp the relevance of phantasmatic and imaginatory consciousness for empathy. Drawing on insights from phenomenology, it tries to elucidate the complex process of empathically perceiving and understanding the other by looking at the structures of anticipation and fulfilment from the level of self-affection, to perceptual, personal, and narrative perspective-taking. Thereby, the problem of objectifying the personal background of the other in empathic transposition is addressed and the (...)
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  27.  6
    Utility and Affection in Epicurean Friendship: Philodemus On the Gods 3, On Property Management, and Horace, Sermones 2.6.David Armstrong - 2016 - In Ruth Caston & Robert Kaster (eds.), Hope, Joy, and Affection in the Classical World. Emotions of the past. New York: Oxford University Press. pp. 182-208.
  28.  57
    The Roman Stoics: Self, Responsibility, and Affection (Review). [REVIEW]Eric Brown - 2007 - Journal of the History of Philosophy 45 (3):490-491.
    Review of Gretchen Reydams-Schils, The Roman Stoics: Self, Responsibility, and Affection. Chicago: The University of Chicago Press, 2005.
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  29.  26
    Affectivité et auto-affection: Réflexions sur le « corps subjectif » chez maine de biran et M. Henry.Maël Lemoine - 2000 - Les Etudes Philosophiques 2:243-267.
    M. Henry voit à tort chez Maine de Biran la distinction entre trois figures du corps propre: corps objectif (extérieur et mondain), corps organique (terme résistant de l'effort), et corps subjectif (confondu avec l'ego). Maine de Biran distingue bien trois corps, mais le troisième, loin d'être confondu avec l'ego, est un corps de pure passivité duquel l'ego est absent. Cet état d'affectivité pure étudié par Biran répond à la critique par M. Henry de sa théorie de la passivité, et corrige (...)
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  30.  18
    Is the Self of Social Behaviorism Capable of Auto-Affection? Mead and Marion on the "I" and the "Me".Saulius Geniusas - 2006 - Transactions of the Charles S. Peirce Society 42 (2):242-265.
    The purpose of this manuscript is to bring Mead's pragmatism into contact with Jean-Luc Marion's phenomenology. Taking as its focus the question of the I-pole of the self, the paper points to the absence and the need of a concept like auto-affection in Mead's analysis of selfhood. A pragmatic appropriation of this concept does not undermine the social framework of selfhood because the most rudimentary self-givenness is immediate and direct, yet simultaneously a posteriori. The social and biological genesis of (...)
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  31.  25
    Leaving a Trace in the World: Sexuality and Auto-Affection in Of Grammatology.Mauro Senatore - 2013 - Derrida Today 6 (2):240-254.
    This essay aims to bring to light a specific movement elaborated by Derrida in Of Grammatology, which goes from the experience of dispossession in speech and the economy of signs that replaces speech itself with writing, through the chains of supplements, to the merging of language and auto-erotism into the differentiated totality of auto-affection as the universal rule of experience or as life itself. I will point out that idealization, as the submission of the world to a certain power (...)
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  32.  6
    Embodied Inter-Affection in and Beyond Organizational Life-Worlds.Wendelin Küpers - 2014 - Critical Horizons 15 (2):150-178.
    This paper presents a phenomenology of affect and discusses its relevance for organizational life-worlds. With Merleau-Ponty, affects are interpreted as bodily and embodied inter-relational phenomena, which have specific pathic, ecstatic and emotional qualities. Relationally, they will be situated as “inter-affection” that are part of the inter-corporeality of the “Flesh” of wild being. Affect and inter-affectivity are then related to organizational life-worlds, through a critical exploration of different phenomena and effects generated by positive, negative and ambiguous dimensions. Finally, the potentials (...)
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  33.  25
    Mate Selection: Economics and Affection.Kim Wallen - 1989 - Behavioral and Brain Sciences 12 (1):37-38.
  34.  73
    On Kant's Conception of Inner Sense: Self‐Affection by the Understanding.Friederike Schmitz - 2015 - European Journal of Philosophy 23 (4):1044-1063.
    Among the extensive literature on the first Critique, very few commentators offer a thorough analysis of Kant's conception of inner sense. This is quite surprising since the notion is central to Kant's theoretical philosophy, and it is very difficult to provide a consistent interpretation of this notion. In this paper, I first summarize Kant's claims about inner sense in the Transcendental Aesthetic and show why existing interpretations have been unable to dissolve the tensions arising from the conjunction of these claims. (...)
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  35.  49
    The Roman Stoics: Self, Responsibility, and Affection.Gretchen J. Reydams-Schils - 2005 - University of Chicago Press.
    Roman Stoic thinkers in the imperial period adapted Greek doctrine to create a model of the self that served to connect philosophical ideals with traditional societal values. The Roman Stoics-the most prominent being Marcus Aurelius-engaged in rigorous self-examination that enabled them to integrate philosophy into the practice of living. Gretchen Reydams-Schils's innovative new book shows how these Romans applied their distinct brand of social ethics to everyday relations and responsibilities. The Roman Stoics reexamines the philosophical basis that instructed social practice (...)
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  36. What Cèyǐn Zhī Xīn (Compassion/Familial Affection) Really Is.Myeong-Seok Kim - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):407-425.
    This essay aims to delineate Mengzi’s view of emotion by analyzing his first ethical sprout, often referred to by the Chinese term cèyǐn zhī xīn 惻隱之心.Previous scholars usually translate this term as “compassion,” “sympathy,” or “commiseration,” in the sense of the painful feeling one feels at the misfortune of others. My goal in this article is to clarify the nature of this painful feeling, and specifically I argue that (1) cèyǐn zhī xīn is primarily construing another being’s misfortune with sympathetic (...)
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  37. The Imprint of the Soul: Psychosomatic Affection in Plato, Gorgias, and the “Orphic” Gold Tablets.Phillip Sidney Horky - 2006 - Mouseion 3 (6):383-398.
    Ancient intellectuals from Gorgias of Leontini forward employed the notion of 'imprinting' the soul in order to describe various sorts of psychic affections. The dominant context for this scientific language remains juridical both in 4th Century philosophy (e.g. Plato's description of the soul being whipped in the Gorgias) and in religion (e.g. the soul's imprint as keyword in "Orphic" Gold Tablets). This tradition continues in the fragments of Plutarch's de Libidine et Aegritudine, although without proper attention to its origins in (...)
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  38.  14
    Virtue, Affection, and the Social Good: The Moral Philosophy of Catharine Trotter Cockburn and the Bluestockings.Patricia Sheridan - 2018 - Philosophy Compass 13 (3).
    This paper explores the intellectual relationship between three eighteenth century women thinkers: Catharine Trotter Cockburn, and the Bluestockings Elizabeth Carter and Catherine Talbot. All three share a virtue-ethical approach according to which human happiness depends on the harmonization of our essentially rational and sociable natures. The affinity between the Bluestockings and Cockburn, I show, illuminates important new avenues for thinking about the Bluestockings as philosophers in their own right and for thinking about the feminist dimensions of Cockburn's morality. Further, their (...)
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  39. Motion and the Affection Argument.Colin McLear - 2018 - Synthese 195 (11):4979-4995.
    In the Metaphysical Foundations of Natural Science, Kant presents an argument for the centrality of <motion> to our concept <matter>. This argument has long been considered either irredeemably obscure or otherwise defective. In this paper I provide an interpretation which defends the argument’s validity and clarifies the sense in which it aims to show that <motion> is fundamental to our conception of matter.
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  40.  83
    Primary Intersubjectivity: Empathy, Affective Reversibility, 'Self-Affection' and the Primordial 'We'.Anya Daly - 2014 - Topoi 33 (1):227-241.
    The arguments advanced in this paper are the following. Firstly, that just as Trevarthen’s three subjective/intersubjective levels, primary, secondary, and tertiary, mapped out different modes of access, so too response is similarly structured, from direct primordial responsiveness, to that informed by shared pragmatic concerns and narrative contexts, to that which demands the distantiation afforded by representation. Secondly, I propose that empathy is an essential mode of intentionality, integral to the primary level of subjectivity/intersubjectivity, which is crucial to our survival as (...)
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  41. Self-Awareness and Affection.Dan Zahavi - 1998 - In N. Depraz & D. Zahavi (eds.), Alterity and Facticity. Kluwer Academic Publishers. pp. 205-228.
    Manfred Frank has in recent publications criticized a number of prevailing views concerning the nature of self-awareness,1 and it is the so-called reflection theory of self-awareness which has been particularly under fire. That is, the theory which claims that self-awareness only comes about when consciousness directs its 'gaze' at itself, thereby taking itself as its own object. But in his elaboration of a position originally developed by Dieter Henrich (and, to a lesser extent, by Cramer and Pothast) Frank has also (...)
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  42. Inner Sense, Self-Affection, and Temporal Consciousness in Kant's Critique of Pure Reason.Markos Valaris - 2008 - Philosophers' Imprint 8:1-18.
    In §24 of the Transcendental Deduction, Kant remarks that his account of the capacity of the understanding to spontaneously determine sensibility explains how empirical self-knowledge is possible through inner-sense. Although most commentators consider Kant's conception of empirical self-knowledge through inner sense to be either a failure or at least drastically under-developed, I argue that (just as Kant claims) his account of the capacity of the understanding to determine sensibility - the "productive imagination" - can ground an attractive account of self-knowledge. (...)
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  43.  73
    Back to Confucius: A Comment on the Debate on the Confucian Idea of Consanguineous Affection.Tongdong Bai - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):27-33.
  44.  60
    Self-Disturbance in Schizophrenia: Hyperreflexivity and Diminished Self-Affection.Louis A. Sass - 2003 - In Tilo Kircher & Anthony S. David (eds.), The Self in Neuroscience and Psychiatry. Cambridge University Press. pp. 870539117.
  45.  24
    Becoming and Auto-Affection Part 2: Who Are We?Leonard Lawlor - 2009 - Graduate Faculty Philosophy Journal 30 (2):219-237.
  46.  64
    Euthanasia and John Paul II's “Silent Language of Profound Sharing of Affection:” Why Christians Should Care About Peter Singer.Derek Jeffreys - 2001 - Christian Bioethics 7 (3):359-378.
    Peter Singer's recent appointment to Princeton University created considerable controversy, most of it focused on his proposal for active euthanasia of disabled infants. Singer articulates utilitarian ideas that often appear in public discussions of euthanasia. Drawing on Pope John Paul II's work on ethics and suffering, I argue that Singer's utilitarian theory of value is impoverished. After introducing the Pope's ethic based on the imago dei, I discuss love as self-gift. I show how this concept supports a theory of value (...)
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  47.  19
    Can I Anticipate Myself? Self-Affection and Temporality.Natalie Depraz - 1998 - In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Kluwer Academic Publishers. pp. 83-97.
  48. Affection of Humanity: The Foundation of Morals.David Hume - forthcoming - Ethics.
  49. The Roman Stoics: Self, Responsibility, and Affection.Gretchen Reydams-Schils - 2006 - University of Chicago Press.
    Roman Stoics of the imperial period developed a distinctive model of social ethics, one which adapted the ideal philosophical life to existing communities and everyday societal values. Gretchen Reydams-Schils’s innovative book shows how these Romans—including such philosophers as Marcus Aurelius, Seneca, Hierocles, and Epictetus—applied their distinct brand of social ethics to daily relations and responsibilities, creating an effective model of involvement and ethical behavior in the classical world. _The Roman Stoics_ reexamines the philosophical basis that instructed social practice in friendship, (...)
     
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  50.  2
    Auto-Affection and the Curvature of Spacetime: Derrida Reading Heidegger Reading Kant.Cathrine Bjørnholt Michaelsen - forthcoming - International Journal of Philosophical Studies:1-22.
    This paper has a twofold objective. First, it engages with the interrelation of time, space, and matter in Kant, Heidegger, and Derrida and questions whether and how this interrelation effects the...
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