Results for 'Grace Kodiyan'

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  1.  53
    Citations for the Human Rights and Nursing Awards 2005.Grace Kodiyan - 2005 - Nursing Ethics 12 (3):221-222.
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  2.  13
    Mysticism and Experience: GRACE M. JANTZEN.Grace M. Jantzen - 1989 - Religious Studies 25 (3):295-315.
    The definition of mysticism has shifted, in modern thinking, from a patristic emphasis on the objective content of experience to the modern emphasis on the subjective psychological states or feelings of the individual. Post Kantian Idealism and Romanticism was involved in this shift to a far larger extent than is usually recognized. An important conductor of the subjectivist view of mysticism to modern philosophers of religion was William James, even though in other respects he repudiated Romantic and especially Idealist categories (...)
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  3. Cooperative Grace, Cooperative Agency.Timpe Kevin - 2015 - European Journal for Philosophy of Religion 7 (3):223--245.
    In an earlier paper, I argued for an account of the metaphysics of grace which was libertarian in nature but also non-Pelagian. My goal in the present paper is to broaden my focus on how the human and divine wills relate in graced activities. While there is widespread agreement in Christian theology that the two do interact in an important way, what’s less clear is how the wills of two agents can be united in one of them performing a (...)
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  4.  16
    What's the Difference? Knowledge and Gender in Modern Philosophy of Religion1: GRACE M. JANTZEN.Grace M. Jantzen - 1996 - Religious Studies 32 (4):431-448.
    Donna Haraway, in her ‘Manifesto for Cyborgs’, issues a warning that in the postmodern world where grand narratives increasingly fail and subjects are seen to be irremediably fragmented, ‘we risk lapsing into boundless difference and giving up on the confusing task of making a partial, real connection. Some differences are playful; some are poles of world historical systems of domination. Epistemology is about knowing the difference’. Such an account of epistemology, which sees its central task to be a knowledge of (...)
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  5.  15
    Could There Be a Mystical Core of Religion?: GRACE M. JANTZEN.Grace M. Jantzen - 1990 - Religious Studies 26 (1):59-71.
    An identical consciousness of close communion with God is obtained by the non-sacramental Quaker in his silence and by the sacramental Catholic in the Eucharist. The Christian contemplative's sense of personal intercourse with the divine as manifest in the incarnate Christ is hard to distinguish from that of the Hindu Vaishnavite, when we have allowed for the different constituents of his apperceiving mass.
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  6.  53
    Aventures in Grace.Mother Grace - 1945 - Thought: Fordham University Quarterly 20 (4):735-739.
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  7.  46
    Spirit of Grace.Mother Grace - 1947 - Thought: Fordham University Quarterly 22 (1):186-187.
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  8.  15
    Intelligence, Destiny and Education. The Ideological Roots of Intelligence Testing.Gerald Grace - 2008 - Journal of the History of Biology 41 (1):167-183.
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  9. Grace and Alienation.Vida Yao - 2020 - Philosophers' Imprint 20 (16):1-18.
    According to an attractive conception of love as attention, discussed by Iris Murdoch, one strives to see one’s beloved accurately and justly. A puzzle for understanding how to love another in this way emerges in cases where more accurate and just perception of the beloved only reveals his flaws and vices, and where the beloved, in awareness of this, strives to escape the gaze of others - including, or perhaps especially, of his loved ones. Though less attentive forms of love (...)
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  10. Care, Autonomy, and Justice: Feminism and the Ethic of Care.Grace Clement - 1996 - Westview Press.
    Newcomers and more experienced feminist theorists will welcome this even-handed survey of the care/justice debate within feminist ethics. Grace Clement clarifies the key terms, examines the arguments and assumptions of all sides to the debate, and explores the broader implications for both practical and applied ethics. Readers will appreciate her generous treatment of the feminine, feminist, and justice-based perspectives that have dominated the debate.Clement also goes well beyond description and criticism, advancing the discussion through the incorporation of a broad (...)
     
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  11.  20
    Archaic Sculpture in Boeotia. By F. R. Grace. Pp. Vii + 86; 36 Pls. Harvard University Press: Cambridge, Mass.; Humphrey Milford. 1940. 26s. 6d. [REVIEW]S. Benton & F. R. Grace - 1940 - Journal of Hellenic Studies 60:106-107.
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  12.  76
    Becoming Divine: Towards a Feminist Philosophy of Religion.Grace Jantzen - 1999 - Indiana University Press.
    "The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.
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  13.  6
    Intelligence, Destiny and Education: The Ideological Roots of Intelligence Testing.Gerald Grace - 2006 - British Journal of Educational Studies 54 (4):483-484.
  14. Grace and Free Will: Quiescence and Control.Simon Kittle - 2015 - Journal of Analytic Theology 3:89-108.
    Stump and Timpe have recently proposed Thomistic based solutions to the traditional problem in Christian theology of how to relate grace and free will. By taking a closer look at the notion of control, I subject Timpe’s account – itself an extension of Stump’s account – to extended critique. I argue that the centrepiece of Timpe’s solution, his reliance on Dowe’s notion of quasi-causation, is misguided and irrelevant to the problem. As a result, Timpe’s account fails to avoid Semi-Pelagianism. (...)
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  15. If You Can't Change What You Believe, You Don't Believe It.Grace Helton - 2020 - Noûs 54 (3):501-526.
    I develop and defend the view that subjects are necessarily psychologically able to revise their beliefs in response to relevant counter-evidence. Specifically, subjects can revise their beliefs in response to relevant counter-evidence, given their current psychological mechanisms and skills. If a subject lacks this ability, then the mental state in question is not a belief, though it may be some other kind of cognitive attitude, such as a supposi-tion, an entertained thought, or a pretense. The result is a moderately revisionary (...)
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  16. Recent Issues in High-Level Perception.Grace Helton - 2016 - Philosophy Compass 11 (12):851-862.
    Recently, several theorists have proposed that we can perceive a range of high-level features, including natural kind features (e.g., being a lemur), artifactual features (e.g., being a mandolin), and the emotional features of others (e.g., being surprised). I clarify the claim that we perceive high-level features and suggest one overlooked reason this claim matters: it would dramatically expand the range of actions perception-based theories of action might explain. I then describe the influential phenomenal contrast method of arguing for high-level perception (...)
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  17.  48
    Poetry as a Means of Grace.Mother Grace - 1943 - Thought: Fordham University Quarterly 18 (4):723-724.
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  18.  31
    Christian Spirituality and Mysticism in the Encyclopedia of Religion: GRACE M. JANTZEN.Grace M. Jantzen - 1988 - Religious Studies 24 (1):57-64.
    The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...)
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  19.  8
    Human Diversity and Salvation in Christ: GRACE M. JANTZEN.Grace M. Jantzen - 1984 - Religious Studies 20 (4):579-592.
    What must I do to be saved? And is what I must do the same as what you must do? The Philippian jailor in the book of Acts received a most peculiar answer to the question: ‘Believe in the Lord Jesus Christ’, said St Paul, ‘and you will be saved.’ In the context, this hardly seems appropriate. The jailor was not asking how he could be assured of a place in the next world, or how he could be reconciled to (...)
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  20. Visually Perceiving the Intentions of Others.Grace Helton - 2018 - Philosophical Quarterly 68 (271):243-264.
    I argue that we sometimes visually perceive the intentions of others. Just as we can see something as blue or as moving to the left, so too can we see someone as intending to evade detection or as aiming to traverse a physical obstacle. I consider the typical subject presented with the Heider and Simmel movie, a widely studied ‘animacy’ stimulus, and I argue that this subject mentally attributes proximal intentions to some of the objects in the movie. I further (...)
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  21. Amodal Completion and Knowledge.Grace Helton & Bence Nanay - 2019 - Analysis 79 (3):415-423.
    Amodal completion is the representation of occluded parts of perceived objects. We argue for the following three claims: First, at least some amodal completion-involved experiences can ground knowledge about the occluded portions of perceived objects. Second, at least some instances of amodal completion-grounded knowledge are not sensitive, that is, it is not the case that in the nearest worlds in which the relevant claim is false, that claim is not believed true. Third, at least some instances of amodal completion-grounded knowledge (...)
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  22.  37
    Grace and Favor in Kant’s Ethical Explication of Religion.James DiCenso - 2015 - International Journal for Philosophy of Religion 78 (1):29-51.
    This paper discusses Kant’s assessment of the religious idea of grace in relation to autonomous ethical practice. Following Kant’s own explanation of his methods and goals in interpreting religious ideas, my focus is on the ethical import of inherited religious concepts for human beings, rather than on literal theological dogmas concerning supernatural matters. I focus on how Kant’s inquiry into the ethical significance of the idea of grace is intertwined with another less recognized concept, that of favor. The (...)
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  23.  15
    Beyond Good and Evil: Prelude to a Philosophy of the Future.Grace Neal Dolson - 1908 - Philosophical Review 17 (5):557.
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  24.  20
    Speculative Grace: Bruno Latour and Object-Oriented Theology.Adam S. Miller - 2013 - Fordham University Press.
    This book offers a novel account of grace, framed in terms of Bruno Latour's "principle of irreduction.
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  25. Kant on Grace: A Reply to His Critics.Jacqueline Mariña - 1997 - Religious Studies 33 (4):379-400.
    Against those who dismiss Kant's project in the "Religion" because it provides a Pelagian understanding of salvation, this paper offers an analysis of the deep structure of Kant's views on divine justice and grace showing them not to conflict with an authentically Christian understanding of these concepts. The first part of the paper argues that Kant's analysis of these concepts helps us to understand the necessary conditions of the Christian understanding of grace: unfolding them uncovers intrinsic relations holding (...)
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  26.  79
    Grace and Controlling What We Do Not Cause.Kevin Timpe - 2007 - Faith and Philosophy 24 (3):284-299.
    Eleonore Stump has recently articulated an account of grace which is neither deterministic nor Pelagian. Drawing on resources from Aquinas’s moral psychology, Stump’s account of grace affords the quiescence of the will a significant role in an individual’s coming to saving faith. In the present paper, I firstoutline Stump’s account and then raise a worry for that account. I conclude by suggesting a metaphysic that provides a way of resolving this worry. The resulting view allows one to maintain (...)
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  27.  96
    Epistemic Grace: Antirelativism as Theology in Disguise.David Bloor - 2007 - Common Knowledge 13 (2-3):250-280.
  28.  15
    Sin, Grace, and Human Responsibility: Reflections on Justification by Faith Alone in the Age of Globalization.Anselm K. Min - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (4):572-594.
    SummaryI offer reflections on the doctrine of justification by faith alone in the light of the many challenges of globalization. I briefly characterize globalization as the new context of contemporary theology in the first part, and go on in the second part to defend its relevance as a radical and total critique of life today in its nihilistic pursuit of creaturely arrogance, greed, and pleasure, and argue for the particular urgency of promoting the love and solidarity of Others beyond the (...)
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  29.  4
    European Spaces and the Roma: Denaturalizing the Naturalized in Online Reader Comments.Grace E. Fielder & Theresa Catalano - 2018 - Discourse and Communication 12 (3):240-257.
    With the entry of several Eastern European nations into the European Union, a ‘third’ space has developed in the discourse for nations perceived as not fully integrated ‘inside’ the EU system. This article investigates the construction of this ‘third space’ in the resultant ‘moral panic’ about undesired immigration from other EU countries and its potential drain on the social services of the United Kingdom and links it to Euroskeptic discourse in British media. The article uses construal operations from cognitive linguistics (...)
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  30.  18
    Democracy and Social Ethics. [REVIEW]Grace Neal Dolson - 1902 - Philosophical Review 11:663.
  31.  44
    Gravity and Grace.Simone Weil - 1952 - Routledge.
    Gravity and Grace was the first ever publication by the remarkable thinker and activist, Simone Weil. In it Gustave Thibon, the priest to whom she had entrusted her notebooks before her untimely death, compiled in one remarkable volume a compendium of her writings that have become a source of spiritual guidance and wisdom for countless individuals.
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  32.  54
    Grace as Guide to Morals? Schiller's Aesthetic Turn in Ethics.Katerina Deligiorgi - 2006 - History of Philosophy Quarterly 23 (1):1 - 20.
    Our philosophical moral vocabulary expresses a predilection for depth; we customarily probe feelings, intentions, reasons for action. Friedrich Schiller's concept of grace offers an alternative: moral guidance is best sought in what we train ourselves to set aside, facial expression, sound of voice, movement. This surprising proposal merits our attention and speaks to some of our current concerns.
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  33.  48
    Grace and the New Man: Conscious Humiliation and the Revolution of Disposition in Kant’s Religion.Joshua Schulz - 2007 - American Catholic Philosophical Quarterly 81 (3):439-446.
    Kant’s discussion of radical evil and moral regeneration in Religion Within the Bounds of Reason Alone raises numerous moral and metaphysical problems.If the ground of one’s disposition does not lie in time, as Kant argues, how can it be reformed, as the moral law commands? If divine aid is necessary for thisimpossible reformation, how does this not destroy a person’s moral personality by bypassing her freedom? This paper argues that these problems can be resolved by showing how Kant can conceive (...)
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  34. God's World, God's Body.Grace M. Jantzen - 1984 - Religious Studies 20 (4):688-692.
     
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  35.  68
    Grace and Functionality.C. D. Cordner - 1984 - British Journal of Aesthetics 24 (4):301-313.
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  36.  1
    Grace Lee Boggs's Person-Centered Education for Community-Based Change: Feminist Pragmatism, Pedagogy, and Philosophical Activism.Tess Varner - forthcoming - Hypatia:1-10.
    This paper offers an overview of Grace Lee Boggs's community-based and person-centered philosophy and pedagogy, highlighting how education can foster social responsibility and create democratic habits in students, better equipping them to create radical change within their communities. The essay demonstrates Boggs's commitment to philosophical-activist pedagogy and its alignment with a feminist-pragmatist approach, which emphasizes lived experience, pluralism, complexity, and equality, as well as praxis. The essay then considers how Boggs's philosophical activism can be enacted inside and outside the (...)
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  37.  1
    Poetics Before Plato: Interpretation and Authority in Early Greek Theories of Poetry.Grace M. Ledbetter - 2009 - Princeton University Press.
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  38.  35
    Wisdom as Knowledge Management’s Perfect Solution: A Word of Caution.Grace Teo-Dixon & Janet Sayers - 2011 - Philosophy of Management 10 (1):61-77.
    The management of “wisdom” has been mooted in knowledge management theory mostly in relation to what is known as the “knowledge hierarchy”. We argue that there are unquestioned assumptions inherent in KM leading to wisdom being included in KM theory because of rhetorical “urges” more than theoretical ones. These rhetorical urges impel a drive towards perfection that excludes more than is included. Our interrogation of the KM literature uncoverssome of the questionable implications in understanding knowledge as a resource and an (...)
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  39. Inner Grace: Augustine in the Traditions of Plato and Paul.Phillip Cary - 2008 - Oxford University Press USA.
    This book is, along with Outward Signs, a sequel to Phillip Cary's Augustine and the Invention of the Inner Self. In this work, Cary traces the development of Augustine's epochal doctrine of grace, arguing that it does not represent a rejection of Platonism in favor of a more purely Christian point of view DL a turning from Plato to Paul, as it is often portrayed. Instead, Augustine reads Paul and other Biblical texts in light of his Christian Platonist inwardness, (...)
     
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  40.  64
    Professional Advocacy: Widening the Scope of Accountability.Pamela J. Grace - 2001 - Nursing Philosophy 2 (2):151-162.
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  41. Business Ethics: Australian Problems and Cases.Damian Grace - 1998 - Oxford University Press.
    This book sets out in plain language ethical questions of direct relevance to business today. This new edition expands the range of issues covered and includes a chapter on international business ethics, drawing extensively from Asian examples.
     
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  42.  9
    Using Ockham’s Razor to Redefine “Nursing Science”.Pamela J. Grace & Maya Zumstein‐Shaha - 2020 - Nursing Philosophy 21 (2):e12246.
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  43.  17
    Educating Nurses for Ethical Practice in Contemporary Health Care Environments.Grace Pam & Milliken Aimee - 2016 - Hastings Center Report 46 (S1):S13-S17.
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  44.  27
    Divine Action and Operative Grace.David Efird & David Worsley - 2017 - Heythrop Journal 58 (5):771-779.
    Operative grace is generally considered to be a paradigm example of special divine action. In this paper, we suggest one reason to think operative grace might be consistent with general divine action alone. On our view, then, a deist can consistently believe in a doctrine of saving faith.
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  45. Business Ethics.Damian Grace - 1995 - Oxford University Press.
    How should business deal with society's increasing demands for ethical and social responsibility? In plain language this book considers these and other ethical questions of direct relevance to business in the 1990s. It discusses the nature of ethics, ethical reasoning, the use of stakeholder analysis, and other central concepts used in business ethics. Using mainly, but not exclusively, Australian cases and specific examples, the book covers issues such as fairness in business dealings, advertising ethics, discrimination, and codes of ethics.
     
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  46. Arendt on Resentment.Grace Hunt - 2015 - Journal of Speculative Philosophy 29 (3):283-290.
    This article develops an Arendtian conception of resentment and shows that resentment as a response to injustice is in fact only possible within a community of persons engaged in moral and recognitive relations. While Arendt is better known for her work on forgiveness—characterized as a creative rather than vindictive response to injury—this article suggests that Arendt provides a unique way of thinking about resentment as essentially a response to another human's subjectivity. But when injury is massive, so beyond the pale (...)
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  47.  12
    Education: Commodity or Public Good?1.Gerald Grace - 1989 - British Journal of Educational Studies 37 (3):207-221.
  48.  32
    Faux Amis: Foucault and Deleuze on Sexuality and Desire.Wendy Grace - 2009 - Critical Inquiry 36 (1):52-75.
  49.  7
    Estetica come scienza dell' espressione e linguistica generale.Grace Neal Dolson - 1902 - Revue Philosophique de la France Et de l'Etranger 54:637-640.
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  50.  21
    Poetics Before Plato: Interpretation and Authority in Early Greek Theories of Poetry.Grace M. Ledbetter - 2002 - Princeton University Press.
    Combining literary and philosophical analysis, this study defends an utterly innovative reading of the early history of poetics. It is the first to argue that there is a distinctively Socratic view of poetry and the first to connect the Socratic view of poetry with earlier literary tradition.Literary theory is usually said to begin with Plato's famous critique of poetry in the Republic. Grace Ledbetter challenges this entrenched assumption by arguing that Plato's earlier dialogues Ion, Protagoras, and Apology introduce a (...)
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