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Brian Collins [7]Brian J. Collins [4]Brian A. Collins [1]Briana Collins [1]
Brian H. Collins [1]
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Brian J. Collins
California Lutheran University
  1. The Head Beneath the Altar: Hindu Mythology and the Critique of Sacrifice.Brian Collins - 2014 - Michigan State University Press.
    In the beginning, says the ancient Hindu text the _Rg Veda_, was man. And from man’s sacrifice and dismemberment came the entire world, including the hierarchical ordering of human society. _The Head Beneath the Altar _is the first book to present a wide-ranging study of Hindu texts read through the lens of René Girard’s mimetic theory of the sacrificial origin of religion and culture. For those interested in Girard and comparative religion, the book also performs a careful reading of Girard’s (...)
     
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  2.  35
    A Utilitarian Account of Political Obligation.Brian Collins - 2014 - Dissertation, The University of Iowa
    One of the core issues in contemporary political philosophy is concerned with `political obligation.' Stated in an overly simplified way, the question being asked when one investigates political obligation is, "What, if anything, do citizens owe to their government and how are these obligations generated if they do exist?" The majority of political philosophers investigating this issue agree that a political obligation is a moral requirement to act in certain ways concerning political matters. Despite this agreement about the general nature (...)
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  3.  60
    Adding Substance to the Debate: Descartes on Freedom of the Will.Brian Collins - 2013 - Essays in Philosophy 14 (2):218-238.
    It is widely accepted by commentators that Descartes believed in freedom of the will, but it is fiercely debated whether he accepted a libertarian or compatibilist notion of freedom. With this paper I argue that an examination of Descartes’ conception of ‘substance,’ specifically his distinction between divine substance and created substance, is a fruitful source for the debate regarding Descartes on freedom of the will. I argue that the commentators who read Descartes as a libertarian are forced to focus on (...)
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  4.  7
    Ardor. [REVIEW]Brian Collins - 2015 - The Bulletin of the Colloquium on Violence and Religion 46:11-13.
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  5.  22
    A Political Interpretation of Aristotle’s Ethics.Brian J. Collins - 2017 - In Emma Cohen de Lara & Rene Brouwer (eds.), Aristotle’s Practical Philosophy: On the Relationship between the Ethics and Politics. Cham, Switzerland: pp. 171-186.
    In this chapter I take up the question of how Aristotle understood the relationship between the contemplative life and the active life in contributing to human flourishing and to the political regime. While the connections between Aristotle’s ethics and politics are abundant, there exists a prevalent assumption in the inclusive/dominant debate concerning the interpretation of eudaimonia (human flourishing) that Aristotle’s Politics cannot or should not play a prominent role in helping to understand eudaimonia. On the ‘inclusivist’ reading, eudaimonia is understood (...)
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  6.  36
    A Unique Metaphysical Problem for Moral Realism.Brian Collins - 2013 - Southwest Philosophy Review 29 (1):257-265.
    The standard moral realist response to the charge of “queerness” has been a type of companions in guilt defense. This response asserts that moral properties are no more queer than other abstract properties and since most people accept these other abstract properties into their ontology then they ought to also accept moral properties. Moral realists contend that moral properties face no special problem. In this paper, I argue that moral properties do face a unique problem – the moral realist1 is (...)
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  7. Energy, Transport, Environment and the Policy Challenge.Brian Collins - 2010 - Emergence: Complexity and Organization 12:77-80.
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  8. Obligations, Responsibility, and Whistleblowing: A Case Study of Jeffrey Wigand and Brown & Williamson.Brian J. Collins - 2017 - In Fritz Allhoff, Alex Sager & Anand Vaidya (eds.), Business in Ethical Focus, 2nd Edition. Peterborough, ON, Canada: pp. 365-368.
     
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  9.  17
    The Broad Nature and Importance of Public Philosophy.Brian J. Collins - 2020 - Precollege Philosophy and Public Practice 2:72-87.
    Many professional philosophers are hesitant about “public philosophy”—unsure about what it is and how it’s done, and downright pessimistic about whether it is an important and valuable philosophical practice. In response to this hesitancy and in support of public philosophy, I argue that most of these philosophers already find at least one form of public philosophy important and valuable for the discipline and profession: teaching. I offer and defend a broad conception of public philosophy in order support this controversial claim. (...)
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  10. The Social Media Commons: Public Sphere, Agonism, and Algorithmic Obligation.Brian J. Collins, Jose Marichal & Richard Neve - 2020 - Journal of Information Technology and Politics 17.
    This paper takes a unique approach to framing the political obligation social media companies like Twitter and Facebook have in a democratic society by casting the public sphere as a common-pool resource. Over the last decade or so much of our civic discourse has moved to social media platforms such as Facebook and Twitter. This paper argues that just as citizens have an obligation to one another, social media companies have an obligation to promote agonistic forms of civic, political discourse (...)
     
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  11. The Sacrificial Ram and the Swan Queen: Mimetic Theory Fades to Black.Brian Collins - 2013 - Contagion: Journal of Violence, Mimesis, and Culture 20:207-237.
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  12.  11
    Dharma and Ecology of Hindu Communities: Sustenance and Sustainability.Brian H. Collins - 2013 - Philosophy East and West 63 (1):92-95.
  13.  18
    A Measure of Cultural Competence as an Ethical Responsibility: Quick‐Racial and Ethical Sensitivity Test.Selcuk R. Sirin, Lauren Rogers-Sirin & Brian A. Collins - 2010 - Journal of Moral Education 39 (1):49-64.
    This article presents the psychometric qualifications of a new video-based measure of school professionals' ethical sensitivity toward issues of racial intolerance in schools. The new scale, titled the Quick-Racial and Ethical Sensitivity Test is based on the ethical principles commonly shared by school-based professional organisations and James Rest's model of moral decision making. The validation of the measure is established through two separate studies: one conducted with 238 school professionals, including teachers, administrators, psychologists, coaches and others who work in diverse (...)
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