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  1.  63
    The Lived Human Body From the Perspective of the Shared World (Mitwelt).Gesa Lindemann & Millay Hyatt - 2010 - Journal of Speculative Philosophy 24 (3):275-291.
    The lived body (Leib) in the phenomenological tradition tends to be thought as the living body of the acting and perceiving subject, which is then analyzed by way of subjective self-reflection. This is true for Husserl (1970) as well as for Merleau-Ponty (1962) and Sartre (1992). When, however, the lived body is made the starting point of analysis in this way, it becomes a general and thus transhistorical condition of experience, and it is only in a second step that social (...)
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  2.  34
    The Analysis of the Borders of the Social World: A Challenge for Sociological Theory.Gesa Lindemann - 2005 - Journal for the Theory of Social Behaviour 35 (1):69–98.
    In order to delimit the realm of social phenomena, sociologists refer implicitly or explicitly to a distinction between living human beings and other entities, that is, sociologists equate the social world with the world of living humans. This consensus has been questioned by only a few authors, such as Luckmann, and some scholars of science studies. According to these approaches, it would be ethnocentric to treat as self-evident the premise that only living human beings can be social actors. The methodological (...)
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  3. Philosophische Anthropologie Im 21. Jahrhundert.Hans-Peter Krüger & Gesa Lindemann (eds.) - 2006 - Akademie Verlag.
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  4.  18
    Medizin als gesellschaftliche Praxis, sozialwissenschaftliche Empirie und ethische Reflexion: ein Vorschlag für eine soziologisch aufgeklärte Medizinethik.Sigrid Graumann & Gesa Lindemann - 2009 - Ethik in der Medizin 21 (3):235-245.
    Die empirische Ethik sieht ihre eigene Aufgabe darin, soziale und kulturelle Aspekte der Medizin zu berücksichtigen. Damit trennt sie den wissenschaftlich kognitiven Aspekt der Medizin von kulturell normativen Aspekten, die einzig sozialwissenschaftlich zu erforschen wären. Wenn Medizin aber als gesellschaftliche Praxis begriffen wird, wird die saubere Trennung zwischen naturwissenschaftlicher Medizin, kulturell-normativen Aspekten und ethischer Reflexion durchbrochen. Wir schlagen vor, ethische Reflexion und empirische sozialwissenschaftliche Forschung in mehrstufiger Weise aufeinander zu beziehen. Den Sozialwissenschaften kommt dabei die Funktion einer ersten Reflexionsinstanz der (...)
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  5.  38
    From Experimental Interaction to the Brain as the Epistemic Object of Neurobiology.Gesa Lindemann - 2009 - Human Studies 32 (2):153-181.
    This article argues that understanding everyday practices in neurobiological labs requires us to take into account a variety of different action positions: self-conscious social actors, technical artifacts, conscious organisms, and organisms being merely alive. In order to understand the interactions among such diverse entities, highly differentiated conceptual tools are required. Drawing on the theory of the German philosopher and sociologist Helmuth Plessner, the paper analyzes experimenters as self-conscious social persons who recognize monkeys as conscious organisms. Integrating Plessner’s ideas into the (...)
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  6. 1. Front Matter Front Matter.Richard Shusterman, Gernot Böhme, Thomas Fuchs, Hans-Peter Krüger, Gesa Lindemann, Millay Hyatt, Andreas Heinz & Ulrike Kluge - 2010 - Journal of Speculative Philosophy 24 (3).
     
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  7.  24
    Social Interaction with Robots: Three Questions.Gesa Lindemann - 2016 - AI and Society 31 (4):573-575.
  8.  21
    The Autonomy-Safety-Paradox of Service Robotics in Europe and Japan: A Comparative Analysis.Hironori Matsuzaki & Gesa Lindemann - 2016 - AI and Society 31 (4):501-517.
  9.  19
    Special Issue On: Going Beyond the Laboratory—Reconsidering the ELS Implications of Autonomous Robots.Gesa Lindemann, Hironori Matsuzaki & Ilona Straub - 2016 - AI and Society 31 (4):441-444.
  10. Hirn als Subjekt? Grenzfragen der neurobiologischen Hirnforschung (III).Hans-Peter Krüger, Hans Flohr, Gerhard Roth, Wolf Singer, Reinhard Olivier, Ilan Samson, Stefan Giesewetter, Hans Julius Schneider & Gesa Lindemann - 2005 - Deutsche Zeitschrift für Philosophie 53 (5).
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  11.  8
    5 The Body of Gender Difference.Gesa Lindemann - 1997 - In Kathy Davis (ed.), Embodied Practices: Feminist Perspectives on the Body. Sage Publications. pp. 1--73.
  12.  30
    On Latour's Social Theory and Theory of Society, and His Contribution to Saving the World.Gesa Lindemann - 2011 - Human Studies 34 (1):93-110.
    Latour is widely considered a critic and renewer of research in the social sciences. The ecologically minded Left has also acclaimed him as a theorist interested in bringing nature back both into sociological theory and into society and politics. To enable a more detailed discussion of Latour’s claims, I will here outline his theory and the ways in which it is related to classical theory, such as Durkheim, and the methodology of the interpretive paradigm, such as Schütz. My thesis is (...)
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  13.  16
    From the Critique of Judgment to the Principle of the Open Question.Gesa Lindemann - 2015 - Ethical Theory and Moral Practice 18 (5):891-907.
    The relevance of Kant to Plessner’s work was long all but ignored and there is hardly any mention of Plessner in the Kant literature. The Plessner renaissance beginning in the 1990s, however, has brought with it a stronger focus on the methodological construction of his theory, so that the Kant connection has at least been acknowledged, but the particular relevance of Kant’s Critique of Judgement has not been systematically explicated. In this essay, I investigate the connection between Kant’s notion of (...)
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  14.  8
    Berührung Und Dividualisierung.Gesa Lindemann - 2015 - Internationales Jahrbuch für Philosophische Anthropologie 5 (1):201-218.
    Name der Zeitschrift: Internationales Jahrbuch für philosophische Anthropologie Jahrgang: 5 Heft: 1 Seiten: 201-218.
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  15.  7
    Gewalt als soziologische Kategorie.Gesa Lindemann - 2015 - Archiv fuer Rechts- und Sozialphilosphie 101 (4):501-512.
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  16.  8
    Anthropologie, gesellschaftliche Grenzregime und die Grenzen des Personseins.Gesa Lindemann - 2011 - Ethik in der Medizin 23 (1):35-41.
    Es wird als eine offene Frage behandelt, ob der Kreis sozialer Personen, die miteinander sozial handeln und dadurch eine normative gesellschaftliche Ordnung schaffen, mit dem Kreis der biologisch lebendigen Menschen identisch ist. Ein Blick in die historische und ethnographische Forschung lehrt: Es gibt Gesellschaften, in denen auch Tiere, Verstorbene, Götter oder Dämonen als soziale Personen auftreten können, die als verantwortliche Akteure und damit auch als Adressaten von normativen Erwartungen, d. h. als soziale Personen, angesehen werden. Dass nur lebende Menschen, aber (...)
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  17.  5
    Moralischer Status und menschliche Gattung. Versuch einer soziologischen Aufklärung.Gesa Lindemann - 2010 - Deutsche Zeitschrift für Philosophie 58 (3):359-376.
    This article discusses the moral philosophical problem of recognizing the moral status of an entity from a sociological perspective. The problem of moral status is of direct practical relevance. It is not only a question in moral philosophy but also in the social practices of modern societies whether embryos, newborns, comatose patients or those suffering from dementia should have full moral status or not. Since it is a question of practical relevance it seems appropriate to me to discuss it from (...)
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  18.  4
    Der menschliche Leib von der Mitwelt her gedacht.Gesa Lindemann - 2011 - Deutsche Zeitschrift für Philosophie 59 (4):591-603.
    The living body in the phenomenological tradition tends to be thought of as the living body of the acting and perceiving subject, which is then analyzed by way of subjective self-reflection. Plessner′s concept of the living body differs in two ways from this view predominant in phenomenology. First, Plessner does not approach the living body in terms of a reflection of subjective experience, but rather he seeks to understand from the outside the fact that there is an ego that experiences (...)
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  19.  2
    Von der Kritik der Urteilskraft zum Prinzip der offenen Frage.Gesa Lindemann - 2014 - Deutsche Zeitschrift für Philosophie 62 (3).
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  20.  4
    Die faktische Kraft des Normativen.Gesa Lindemann - 2006 - Ethik in der Medizin 18 (4):342-347.
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  21.  1
    Neuronale Expressivität.Gesa Lindemann - 2008 - Internationales Jahrbuch für Philosophische Anthropologie 1 (1).
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  22. Theorien des Dritten (Steffen Kluck).Thomas Bedorf, Joachim Fischer & Gesa Lindemann - 2011 - Philosophischer Literaturanzeiger 64 (3):259.
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  23. Medicine as Societal Practice, Empirical Research and Ethical Reflexion: Suggestion for a Sociologically Informed Concept of Medical Ethics.Sigrid Graumann & Gesa Lindemann - 2009 - Ethik in der Medizin 21 (3):235-245.
     
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  24. Anthropology, Societal Border Regimes, and the Borders of Personhood.Gesa Lindemann - 2011 - Ethik in der Medizin 23 (1):35-41.
     
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  25. Beobachtung der Hirnforschung.Gesa Lindemann - 2005 - Deutsche Zeitschrift für Philosophie 53 (5).
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  26. Die Dritte Person–Das Konstitutive Minimum der Sozialtheorie.Gesa Lindemann - 2006 - In Hans-Peter Krüger & Gesa Lindemann (eds.), Philosophische Anthropologie Im 21. Jahrhundert. Akademie Verlag. pp. 1--125.
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  27. Der methodologische Ansatz der reflexiven Anthropologie Helmuth Plessners.Gesa Lindemann - 2005 - In Alexandra Manzei, Mathias Gutmann & Gerhard Gamm (eds.), Zwischen Anthropologie Und Gesellschaftstheorie: Zur Renaissance Helmuth Plessners Im Kontext der Modernen Lebenswissenschaften. Transcript Verlag. pp. 83-98.
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  28. 11. Die Sphäre des Menschen.Gesa Lindemann - 2017 - In Hans-Peter Krüger (ed.), Helmuth Plessner: Die Stufen des Organischen Und der Mensch. De Gruyter. pp. 163-178.
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  29. Medicine as Practice and Culture: The Analysis of Border Regimes and the Necessity of a Hermeneutics of Physical Bodies.Gesa Lindemann - 2007 - In Regula Valérie Burri & Joseph Dumit (eds.), Biomedicine as Culture: Instrumental Practices, Technoscientific Knowledge, and New Modes of Life. Routledge. pp. 6--47.
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  30. Moralischer Status und menschliche Gattung.Gesa Lindemann - 2010 - Deutsche Zeitschrift für Philosophie 58 (3).
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